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Rob Aley

Pro Functional PHP Programming

Application Development Strategies for
Performance Optimization, Concurrency,
Testability, and Code Brevity
Rob Aley
Oxford, UK

Any source code or other supplementary material referenced by the

author in this book is available to readers on GitHub via the book's
product page, located at www.apress.com/9781484229576 . For
more detailed information, please visit www.apress.com/source-
code .

ISBN 978-1-4842-2957-6 e-ISBN 978-1-4842-2958-3

https://doi.org/10.1007/978-1-4842-2958-3

Library of Congress Control Number: 2017954985

© Rob Aley 2017

This work is subject to copyright. All rights are reserved by the

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specifically the rights of translation, reprinting, reuse of illustrations,
recitation, broadcasting, reproduction on microfilms or in any other
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Acknowledgments
Isaac Newton said, “If I have seen further, it is by standing on the
shoulders of giants.” This book builds on, and I hope adds to, the
work of many others, the most notable of whom I would like to
acknowledge here.
The authors of, and contributors to, the official PHP Manual :
This is an invaluable reference for PHP functions and syntax, to
which I referred frequently during writing this book, both for
fact checking and as an aide-mémoir. Thanks!
The collective PHP and functional programming wisdom of the
Internet : For more than 17 years I’ve used you for learning,
research, play, and profit. There are too many sites and too
many people to list here; if you’ve written about PHP on the
Web, then you may well be one of them. Thanks!
My family : Thanks for allowing me a modicum of time to write
this book and supporting me unconditionally in everything I do.
Usually. If I ask first. And there’s not something more important
going on. And usually with conditions. Thanks!
Contents
Part I: Functional Programming in PHP 7

Chapter 1:​Introduction

Who Is This Book For?​

What Is Functional Programming?​

Functional Programming Is SOLID

What Are the Benefits of Functional Programming?​

Who Uses Functional Programming, and Why?​

Is Functional Programming “All or Nothing”?​

Further Reading

Why Use PHP for Functional Programming?​

Why Not to Use PHP for Functional Programming

PHP Versions

Conclusion

Chapter 2:​Functional Programming:​Key Concepts

Examining State

Mutability and Immutability

Further Reading

What Is a Function?​
 Named Functions

Variable Functions

Language Constructs

Return Values

Lambda/​Anonymous Functions

Higher-Order Functions

Scope

Further Reading

State

Parameters/​Arguments/​Operands, Arity, and Variadic

Functions

Further Reading

Closures

Side Effects

Referential Transparency

Pure Functions

Lists and Collections

Further Reading

Conclusion

Chapter 3:​Getting Started with Functional Patterns

 Map, Filter, and Reduce

Recursive Functions

Basic Recursion

Implementing a Recursive Function

Partial Functions

Functional Expressions

Functional Composition

Conclusion

Chapter 4:​Advanced Functional Techniques

Currying Functions

The Mysterious Monad

What Is a Monad?​

The Maybe Monad

Monad Axioms

Monad Axiom 1

Monad Axiom 2

Monad Axiom 3

Testing the Monad Axioms

Other Useful Monads

The IO Monad
 Learn More About Monads

Further Reading

Recursion with Trampolines

Recursive Lambdas

The PHP Type System

Type Declarations

Further Reading

Summary

Part II: Application Development Strategies

Chapter 5:​Strategies for High-Performance Applications

Understanding and Measuring Performance

Measuring Performance:​Profiling

Manual Profiling

Profiling Tools

Further Reading and Tools

Low-Level Profiling

Further Reading

Memoization

Further Reading

The Downsides of Memoization

 Lazy Evaluation

Further Reading

Generators

Further Reading

The Downsides of Lazy Evaluation

Parallel Programming

Multithreaded Programming

Further Reading

The Standard PHP Library (SPL)

Further Reading

Conclusion

Chapter 6:​Managing Business Logic with Functions

Managing Business Logic

Event-Based Programming

Further Reading

Asynchronous PHP

Further Reading

Chapter 7:​Using Functional Programming in Objected-

Oriented and Procedural Applications

History of PHP Paradigms

 Further Reading

PHP Is Not a Functional Language

Objects and Mutability

Further Reading

Immutable Data with Objects

Object Properties As External State

Inline Impurities

Procedural Programming Considerations

Summary

Chapter 8:​Using Helper Libraries in Your Application

How to Choose a Library

Pick Libraries Apart

Libraries Based on Ramda

Pramda

Phamda

Libraries Based on Underscore

Underscore.​php (1)

Underscore

Underscore.​php (2)

Miscellaneous Libraries
 Saber

Functional PHP

Other Libraries

Chapter 9:​Processing Big Data with Functional PHP

What Is Big Data?​

Introducing Hadoop

About MapReduce

Installing Hadoop

Tools

Creating Hadoop Jobs in PHP

Further Reading

Chapter 10:​Afterword

Where to Now?​

Giving Feedback and Getting Help and Support

Appendix A: Installing PHP and Libraries

Compiling and Installing PHP

Microsoft Windows

macOS/OS X

Linux/Unix

Compiling and Installing (Extra) Core Extensions

Installing Multiple Versions of PHP

Further Reading

Tools

PEAR and PECL

Composer

Symfony2 Bundles

Getting Help

The PHP Manual

Official Mailing Lists

Stack Overflow

Other Books

Newsgroups

PHP Subredit

PHP on GitHub

File and Data Format Libraries for PHP

Office Documents

Compression, Archiving, and Encryption

Graphics

Audio

Multimedia and Video

Programming, Technical, and Data Interchange

Miscellaneous

Appendix B: Command-Line PHP

PHP Without a Web Server

What’s Different About the CLI SAPI?

Further Reading

CLI SAPI Installation

PHP Command-Line Options

Further Reading

Command-Line Arguments for Your Script

Different Ways to Call PHP Scripts

From a File

From a String

From STDIN

As a Self-Executing Script: Unix/Linux

Further Reading

As a Self-Executing Script: Windows

Windows php-win.exe

“Click to Run” Your PHP

Clickable Icons: Linux

Further Reading

Clickable Icons: Windows

Clickable Icons: Ubuntu Unity

Further Reading

Quitting Your Script from Within

Further Reading

Thinking About Security

Further Reading

CLI-Specific Code Frameworks

Further Reading

PHP REPLs

PsySH

Boris

phpa

PHP Interactive

Sublime-worksheet

phpsh

iPHP

Appendix C: Functional Programming Resources

Other Programming Languages

Functional Programming and Other Paradigms

Articles

Online Books

Videos

Online Courses

Functional Programming Design Patterns

PHP Functional Basics

Data Structures

Mutability in PHP

Map, Filter, Reduce and Other Array Functions

Recursion and Trampolines

Partial Functions and Currying

Functional Composition

Monads

Types

Profiling

Memoization

Lazy Evaluation

Relevant PHP Manual Sections

Parallel Programming
Testing

Event-Based Programming

Asynchronous PHP

Big Data/Hadoop

General-Purpose Libraries

Functional Framework

Lisp in PHP

Other Miscellaneous Topics

PHP RFCs: The Future

The Wikipedia Glossary

Index
Contents at a Glance
About the Author

About the Technical Reviewer

Acknowledgments

Part I: Functional Programming in PHP 7

Chapter 1:​Introduction

Chapter 2:​Functional Programming:​Key Concepts

Chapter 3:​Getting Started with Functional Patterns

Chapter 4:​Advanced Functional Techniques

Part II: Application Development Strategies

Chapter 5:​Strategies for High-Performance Applications

Chapter 6:​Managing Business Logic with Functions

Chapter 7:​Using Functional Programming in Objected-Oriented and
Procedural Applications

Chapter 8:​Using Helper Libraries in Your Application

Chapter 9:​Processing Big Data with Functional PHP

Chapter 10:​Afterword

Appendix A: Installing PHP and Libraries

Appendix B: Command-Line PHP

Appendix C: Functional Programming Resources

Index
About the Author and About the
Technical Reviewer
About the Author
Rob Aley
I’ve been programming in PHP since late
2000. Initially it wasn’t by choice because my
preferred languages at the time were Perl
and Delphi (also known as Object Pascal).
Things began to change after I graduated
from the University of Leeds with a degree in
computer science in 1999 and started out in
a career as a freelance web developer. After
only a couple of months I was offered the
opportunity to take over a (relatively
speaking) substantial government web site
contract from a friend who was exiting the
freelance world for the safer and saner world of full-time
employment. The only catch was that several thousand lines of code
had already been written, and they were written in a relatively new
language called PHP. Oh, and the only other catch was that I had
about a week to learn it before taking over the site. So, as was the
way at the time, I popped down to the local Waterstones bookshop.
(For the younger among you that’s where we used to get books. And
we had to go out and get them. Or order online and wait many days
for them to be delivered.) With my paper copies of The Generic
Beginner’s Complete Guide to PHP and MySQL for Dummies
Compendium (I may not have recalled the titles completely
correctly), I settled down with a pint of ale (I’m in Yorkshire at this
point, remember) and set about reading them. A few days later I
was coding like a pro (well, stuff was working), and 17 years later I
haven’t looked back. Over those 17 years PHP has changed vastly
(the source code for the government web site I mentioned was
littered with comments like “# Would have used a foreach here, if
PHP had one…”) and so have I. I like to think that both I and PHP
have only improved and matured over the years.
After a varied career as a freelancer and starting up a couple of,
er, startups (IT related and not) with varying (usually dismal)
success, I spent the past ten years as a programmer at the
University of Oxford. My day job involved performing medium-scale
data acquisition and management, doing statistical analysis, and
providing user interfaces for researchers and the public. The
majority of my development work was done in PHP, either
developing new projects or gluing together other people’s software,
systems, and databases. I’ve recently left the university to
concentrate on writing books like this and providing consulting and
training (in PHP, information governance, and related areas). But I’m
still programming in PHP!
Throughout my career I’ve always used PHP for web
development, but for desktop GUI work I initially used Delphi (and
then Free-Pascal/Lazarus), complemented with Bash shell scripting
for CLI-based tasks. This was mainly because I learned them while
at university. However, as PHP has matured, I’ve increasingly used it
beyond the Web, and now I rarely use anything else for any
programming or scripting task I encounter. Having been immersed in
other languages such as C++, JavaScript, Fortran, and Lisp (and
probably others that my brain has chosen deliberately not to
remember) by necessity during university and in some of my
freelance jobs, I can honestly say that PHP is now my language of
choice, rather than of necessity. At university (in the late 1990s) I
took a couple of classes that involved functional programming, but
at the time I really didn’t “get the point.” It’s only in recent years
that I’ve picked up functional-style programming again, partly
because of the “buzz” that’s developed around it and partly because
as my programming styles have “matured,” I’ve seen the advantages
to functional coding.
When I’m not tied to a computer, I would like to say I have lots
of varied and interesting hobbies. I used to have. I could write a
whole book (which wouldn’t sell well) about where I’ve been and
what I’ve done, and I’d like to think it’s made me a well-rounded
person. But these days I don’t have any. In large part, this is
because of the demands of my three gorgeous young daughters,
Ellie, Izzy, and Indy; my gorgeous wife, Parv; and my even more
gorgeous cat, Mia. And I wouldn’t have it any other way. That’s what
I tell myself, anyway….
—Rob Aley

About the Technical Reviewer

Christopher Pitt
is a developer and writer, working at SilverStripe. He usually works
on application architecture, though sometimes you’ll find him
building compilers or robots. He is also the author of several web
development books and is a contributor on various open source
projects like AdonisJs.
Part I
Functional Programming in PHP 7
© Rob Aley 2017
Rob Aley, Pro Functional PHP Programming, https://doi.org/10.1007/978-1-4842-
2958-3_1

1. Introduction
Rob Aley1
(1) Oxford, UK

Functional programming isn’t something that is often associated with

PHP. Yet for quite a while PHP has had all the features necessary to
create software using the functional paradigm. In this book, you’ll
take a look at what functional programming is, how to do it in PHP,
and the different ways in which you can use it to improve your PHP
software.
Who Is This Book For?
This book isn’t an introduction to PHP itself; it assumes you have
some basic (or, indeed, advanced) experience in PHP scripting. You
don’t need to be an expert to follow along; I’ll cover all the key
concepts in PHP you’ll need to know to be able to implement
functional designs in your code and point you in the direction of
resources such as web sites and other books that you can use to
learn or investigate any related concepts that I don’t cover directly.
Absolute PHP beginners aside, this book is suitable for all
programmers. Whether you have a pressing need to learn functional
programming (perhaps you’ve taken over a functional PHP code
base) or you are just interested in finding out what the “buzz”
around functional programming is all about, there is something in
this book for you. There’s even likely to be something for those
skeptical about creating software using the functional programming
paradigm. I think that most programmers will find useful lessons and
code patterns to take away from the functional programming style
that will enhance their object-oriented or procedural programming
work. If all else fails, knowledge of functional programming looks
good on your résumé!

What Is Functional Programming ?

Functional programming is a declarative programming paradigm
that abstracts code into pure, immutable, side-effect-free
functions, allowing the programmer to compose such functions
together to make programs that are easy to reason about.

That is my definition of functional programming. Ask five other

functional programmers to define functional programming and you’ll
get four more answers (two just copied the same answer from
Wikipedia). There’s no “standard” definition; different people and
different programming languages implement functional programming
elements differently. These differences are partly because of the
practicalities of the language in question and sometimes because of
the target platforms, data, and usage scenarios, but often they come
down to what I call “programming religion”: a fixed, sometimes
irrational, but often deeply held belief of how a particular paradigm
should be. Even within the small community of PHP functional
programmers, you won’t find an exact consensus. In PHP, functional
programming is not a core concept, but even in languages where it
is (e.g., Lisp, Scala, etc.), there are many “related” understandings
of what constitutes true functional programming. While that may
sound problematic, you’ll still “know it when you see it,” and when it
gets woolly around the edges, you can choose to define it in any
way you see fit!
PHP isn’t a pure functional programming language, but you can
still use it for functional programming (which is good; otherwise this
book wouldn’t be very long). A few elements of what some purists
consider to be essential functional programming concepts are harder
to implement with PHP’s standard syntax, so it’s perhaps slightly
more accurate to say that you can program in a functional
programming “style” in PHP.
Let’s now look a little more in depth at what functional
programming actually is in practice. Functional programming is a
“declarative” style of programming, which means you specify what
you want it to do rather than how you want to do it. It’s a higher
level of abstraction than you may be used to with OO or procedural
programming. However, you almost certainly use declarative
programming on a day-to-day basis when using SQL, HTML, regular
expressions, and similar languages. Consider the SQL snippet shown
in Listing 1-1.

SELECT forename,

Surname

FROM users

WHERE username = 'rob'

 AND password = 'password1';

Listing 1-1. declarative.sql

This is telling your database server what you want it to do (select
the real name based on super-secret security credentials), but you
don’t tell it how to do it. You don’t tell it the following:
Where to look on disk for the data
How to parse or search the data for matching records
How to determine whether a record matches your criteria
How to extract the relevant fields from the record
And so on. You simply tell it what you want it to achieve for you.
Now obviously, at some point, you need to tell the computer how
to do something. With the SQL example in Listing 1-1, you do that
by getting some rather clever people to write database management
software (DBMS) for you. In functional programming, you’ll tend to
need to write the implementation code yourself, but to make it a
manageable task, you break that down into the smallest possible
chunks and then use a hierarchical chain of declarative function calls
to tell the computer what to do with that code. If you use the
Composer dependency management system, you will already be
using a similar paradigm: there are many libraries of code available
that abstract away the tasks that you need to do; you simply
“compose” a list of libraries together to do what you want. In
functional programming, you do exactly the same; you take
functions that do something (like the libraries Composer provides)
and compose them together into a program.
Having a program that is essentially a list of what you want to
achieve sounds very good on paper, and indeed it makes it easy to
understand and reason about your program. To make the idea a little
more concrete, let’s take a look at a small functional-style program
(Listing 1-2).

<?php
 require_once('image_functions.php');

require_once('stats_functions.php');

require_once('data_functions.php');

$csv_data = file_get_contents('my_data.csv');

$chart = make_chart_image (

generate_stats
(

data_to
_array (

$csv_data

);

file_put_contents('my_chart.png', $chart);

Listing 1-2. example.php

This is clearly some code that has been abstracted into a set of
functions that set out what it does (draw a chart based on some
stats prepared from some data that is read in). You can also
probably see that the how is hidden away in the required files at the
top, but it is still clear as to what the program does. Should your
requirements change and instead of drawing a chart you want to
print a table, you can simply swap out draw_chart() for
print_table() and it is clear what will happen. This is a (very
loose) example of a functional program.
 That all sounds great. But without even considering the code
hidden away in the required files, your programmer instincts are
probably telling you that chaining random functions together, and
swapping out one for another, is a risky proposition particularly when
you can’t see how they’re implemented. For instance, how do you
know that read_data() will return data in the correct format for
prepare_stats() to work on? And how can you be sure that you
can swap out draw_chart() for prepare_stats() and it will all
still work as you expect? Clearly, functional programming involves a
little more than “chuck it all in a function with a descriptive name,”
and as you go through the book, you’ll look at the various ways to
structure functions so that you can use them as “little black boxes”
of code that can be easily and reliably strung together.
Functional programming revolves around functions, as the name
implies. However, functions in the functional programming sense
aren’t quite the same as functions in the PHP syntax sense, although
you will use PHP’s implementation of functions to implement FP
functions. A functional programming function is often referred to as
a pure function and has several important characteristics that can be
mimicked with, but aren’t enforced by, PHP’s syntax. A pure function
has the following traits:
Is referentially transparent
Is devoid of side effects
Has no external dependencies
I’ll talk more in detail about what these features mean in the
next couple of chapters, but they boil down to a function being a
small self-contained “black box” that takes well-defined inputs,
produces well-defined outputs, and given the same inputs always
produces the same outputs. In particular, the function only acts on
the inputs it is given (it doesn’t take into account any external state
or data and relies only on the parameters it is called with), and the
only effect it has is to return some output (which will be the same
each time you give it the same input); thus, it doesn’t alter the state
of the program or system outside of itself.
Another Random Scribd Document
with Unrelated Content
 2. Because by nature we are strangers and far remote from
Christ, and salvation obtained by him, yea and after that we are
called unto Christ, we are not so perfectly conjoyned.

3. Because all Christian piety is nothing else, but a continuation

and renovation of this accesse unto Christ, and by Christ unto God.
In the hearing of the word we come unto Christ, as our Teacher; in
our prayers we come unto him as our advocate; in the administration
of the Lords Supper we come unto him as the Authour of a Kingly
mariage feast, Matthew 22. And all other duties do so depend upon
these, that looke how we approve our selves in these, such must we
needs be in the others also.

4. Because Christ cals and invites us especially unto this, to

come unto him, Matthew 11.28. John 7.37.

Vse 1. This may serve to convince all those of death and of

sinne, that have either no knowledge of Christ at all, or doe not
endeavour according to that knowledge which they have, to come
unto him, and partake of his grace.

2. To refute the Papists and such like, that draw men away from
Christ to the holy Angels, to the Pope, and to themselves.

3. To exhort us, alwayes to set Christ before us, as our marke

and scope, Philippians 3.8. &c.

Doctrine 13. We must come unto Christ as unto a living stone:

This is gathered from Verse 4. Now Christ is called a stone for

that firme power, whereby he doth sustaine and beare up the edifice
of the whole Church, Zachariah 4.7. And he is called, a living stone,
because that power whereby he doth beare up the Church is
quickning, and communicates spirituall and eternall life to the whole
edifice, John 5.26.

Reason 1. Because by sinne we were bereft of all life both the

principle and foundation of life, nor can it be restored unto us any
other way but in Christ.

2. Because unlesse we come unto Christ under this relation, we

do not imbrace him as he was ordained by God, and is proposed
unto us; and consequently we do not hold the true Christ, but a
feined and imaginary one.

3. Because our faith cannot rest satisfied but in him that hath this
strong power to quicken, for faith seekes life from a firme and
undeceiving principle.

Use 1. This may serve to refute that blasphemy of the Papists,

who will have the Pope, a dead stone, to be that rock or stone,
whereupon the Church is built. For Peter, under the pretence of
whose name the Pope challengeth this to himselfe never exhorted
the faithfull to come to him as unto a living stone, but unto Christ
only. And therefore Peter himselfe in these words explaines unto us,
what was the minde of Christ, Matthew 16.18. when he said: Thou
art Peter, and upon this rock I will build my Church, that is, upon this
living stone whom Peter at that time confessed to be the Son of the
living God, that is, the living stone. Now Peter and the Apostles
together with the Prophets may be called the foundation of the
Church by a Metonymy of the adjunct for the subject; because they
laid and preached Christ as the true foundation, Ephesians 2.20,21.
but the Popes can in no other respect challenge this unto
themselves, but as they are stones of offence and ruine.

2. To instruct us, wholly to depend upon Christ, and to put all our
confidence in him.

3. To exhort us, with all joy and rejoycing to helpe forward the
building of the Church upon Christ, shouting and crying out, as it is in
the Prophet Zachary, Grace, grace unto him.

Doctrine 14. Christ is refused by men, when they will not

come unto him as unto a living stone.
 This is gathered from the fourth Verse. So Psalme 118.22. and
Luke 2.34.

Reason 1. Because he hath not that outward Majestie and

pompe wherewith naturall men are taken, Isaiah 53.3. 1 Corinthians
1.22,23.

2. Because men by nature are blinde, so that they cannot

perceive their owne misery extra Christum, out of Christ, nor that
salvation which is offered in Christ, 1 Corinthians 2.14.

3. Because they too much love themselves, and put trust in

themselves, so that they cannot endure that doctrine of Christ,
whereby they are called to deny and forsake themselves, and to put
their confidence in Christ alone.

Use 1. This may serve to informe us, that we should attribute

nothing to the world in those things which belong unto Christ.

2. To admonish us, not to trouble our mindes, for that the world is
averse from Christ and true faith.

3. To exhort us, patiently to beare it, if we be refused and scorned

by men; for the servant is not greater then his Master.

4. To instruct us to beware that we do not communicate in the

least respect with the world in refusing of Christ.

Doctrine 15. Christ was chosen and ordained by God, that he

should be exceeding precious unto us.

This is gathered from the fourth verse. Now we must understand

this so, as that we comprehend both the predestination of Christ, and
the sending of him into the world, and his unction, together with all
those testimonies, which were given by God unto this mysterie.

Reason 1. Because the love and mercy of God is so great

towards us: for so God loved the world, that he gave his Sonne, &c.
Iohn 3.16.

2. Because in the obedience of Christ God is well pleased,

Matthew 3.17.

3. Because Christ hath perfected and finished all those things,

which belong to our salvation and the glory of God.

Vse 1. This may serve to enforme us, that we ought to be

assured of this, that howsoever the world opposeth it selfe against
Christ, yet Christ shall prevaile and raigne for ever, because he is
chosen of God.

2. To comfort all the faithfull, that beleeve and put their

confidence in Christ, because they beleeve in him that was chosen
of God, to save them.

3. To exhort us, in all our practise throughout the whole course of

our lives, to make it appeare, that Christ is more precious to us, then
all the things in the world, Philippians 3.8. Proverbs 8.10,11.

Doct. 16. The faithfull are living members of the same

building, whereof Christ is the foundation.

This is gathered from the beginning of the 5. verse.

Reason 1. Because Christ together with all the faithfull makes

one mysticall body, 1 Corinthians 12.12.

2. Because being compacted in this body, they partake of the

very life of Christ, Ephesians 4.16.

3. Because they shew forth this life or power in bringing forth

fruits answerable thereunto, Iohn 15.5,16.

Vse 1. This may serve to comfort us, when we rightly esteeme of

the dignity of this condition, it will strengthen our mindes against all
the troubles that can befall us therein.
 2. To exhort us, so to carry our selves as it becommeth those,
that are called to partake of the life of Christ.

Doctrine 17. By that union which all the faithfull have with
Christ, they are made spirituall temples, Priests, and sacrifices
acceptable to God.

This is gathered from the 5 verse.

Reason 1. Because God is in an especiall manner present with

them, and dwels in them by his Spirit and grace, as in his Temple,
2 Corinthians 6.16.

2. 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. Hebrews 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 Corinthians 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,
Leviticus 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.

Doctrine 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.

Use 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 Corinthians
15.58.

Doctrine 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, Apocalypse
13.8.

2. Because the Catholick Church is but one, consisting of all the

faithfull from the beginning of the world, Hebrews 12.23.

Use 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.
 Doctrine 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.

Doctrine 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, elect 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.
 Doctrine 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.

Doctrine 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.

Doctrine 24. As Christ is unto the ♦unbeleevers honour and

salvation, so he is unto the unbeleevers confusion and perdition.

♦ This should probably say “beleevers”, but I hestiate to

correct the author not knowing for sure his intent.
 This is gathered out of the seventh Verse, Psalms 118.22. Isaiah
8.14. Matthew 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.

Doctrine 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 ♦subjection thereunto: so the Iewes were
offended at the infirmity of Christ crucified, 1 Corinthians 1.23. and
the Greekes at the foolishnesse of that word which bringeth
salvation, Ibid. For the Iewes, like as the Papists, with many others,
are offended, for that the Gospell requires them to deny their owne
righteousnesse and workes, and to seeke to be justified by Christ,
Romans 9.32.

♦ “subjecton” replaced with “subjection”

Reason 1. Because this offence is the cause of their infidelity.

2. Because it doth not produce a bare unbeliefe only, but

unbeliefe with contempt, so that they doe infinitely wrong Christ.

Vse. This may serve to admonish us, to beware that we doe not
in any thing stumble at the word of God, or conceive any thing in our
mindes, whereby we may be in the least respect alienated from it.

Doctrine 26. The infidelity and confusion of the wicked doth

not fall out by chance, but according as God had most certainly fore-
ordained it.

This is gathered from these words: whereunto also they are

appointed.

Reason 1. Because God is both the King and Lord of all living
creatures, so that nothing can happen unto them contrary to his will.

2. Because there can be no cause of their infidelity imagined,

which God did not foresee, or which he could not have hindred.

3. Because we also which do believe, were aliens from the faith

as well as they; neither did we make that difference betwixt our
selves and them, but God:

Vse. This may serve to direct us, that the infidelity of any others
whatsoever, may not deface our faith, we must give God the glory in
the dispensation of his grace, and appointing of things according to
his counsell, whose wayes are past finding out.
 Doctrine 27. We should often call to mind that dignity,
whereunto we are called in Christ, and that, by comparing of it to that
misery wherein all unbelievers are plunged.

This is gathered from that repetition, Verse 9. which is used

comparatively by the dissimilitude that is betwixt it and the condition
of unbelievers, before described, as it is intimated in that word But.

Reason 1. Because we are called to spirituall joy, which is

chiefely increased by this meanes.

2. Because it belongs to the thanks which we ought to give unto

God.

3. Because it makes us cheerefull in the performing of all duties,

that we may be worthy of so excellent a calling.

Vse. This may serve to exhort us, to make this contemplation

familiar unto us.

Doctrine 28. The end of our calling, is to shew forth the

praises of God, that hath called us.

This is gathered from the ninth verse, that is, that we should
render unto God the glory which hee hath shewed unto us. 1. In the
inward thoughts and affections of our heart. 2. In the outward
profession of words. 3. In our actions throughout the whole
conversation of our lives. This is to sanctifie God, Isaiah 8.13.

Reason 1. Because this is that glory which may redound unto

God from us, or from our calling.

2. Because our calling it selfe tends thereunto, that we should

turne unto God, seeke God, glorifie God.

3. Because this is very profitable for us.

Use 1. This may serve to refute those, that take care of nothing
lesse: they shew that they are not yet partakers of effectuall calling.
 2. To stirre us up more and more to fulfill this duty.

Doctrine 29. That state into which we are translated by our

calling, is a state of marvellous light.

This is gathered from the 9 Verse at the end, Iohn 1.8. Now it is
called light, both for the illumination of the mind, which it brings; and
for the comfort of heart, which we receive thereby: and it is called
marvellous, because it farre surpasseth all worldly knowledge, and
whatsoever the naturall man can conceive.

Vse. This may serve to us, to carry our selves answerable to this
light, and to walke in it, not according to the common fashion, but
marvellously.

Doctrine 30. It is very profitable for us alwayes to compare our

present happy condition, with the misery that is past.

This is gathered from the tenth verse.

Reason 1. Because contraria juxta se posita magis elucescunt,

contraries being put one by another, make each other to appeare
more cleerely.

2. Because it tends to our humiliation.

3. Because it makes us to commiserate others, and to shew

meekenesse towards them. Titus 3.2,3,4.

4. Because it makes us to be the more thankfull unto God.

1 Timothy 1.12,13.

Vse. This may serve to admonish us, never to forget that misery
which did hang over our heads.

Verse 11. Dearely beloved, I beseech you, as strangers and pilgrims,

abstaine from fleshly lusts, which warre against the Soule,
 Having your conversation honest among the Gentiles.

Verse 12. That whereas they speake against you, as evill doers, they
may by your good workes which they shall behold, glorifie God
in the day of visitation.

The Analysis.

H ere the Apostle doth in generall exhort to lead such a life as is

answerable to that happy condition, which was spoken of
before: Now this life consists of two parts: The one is abstinence
from evill, abstaine from fleshly lusts; the other is, to follow that
which is good, having your conversation honest. The first of which he
doth perswade them unto by an argument taken 1. From the
disagreement that is betwixt the Godly, and the fleshly lusts of this
world in respect of their state and condition, because in this world,
they are strangers and Pilgrims, and therefore they ought not to set
their hearts and desires upon this world, but upon another. 2. From
the danger that hangs over them, from the desires of this world,
because they tend to the destruction of their soules, in these words,
which warre against the Soule. The second part together with the
former, he doth perswade them unto, by an argument taken from
those witnesses which they ought to have regard of in their
conversation; among the Gentiles, by whose testimony hee shewes
there will a twofold benefit arise from their honest conversation.

1. That they will cease to speake against them as evill doers.

2. That in beholding their good workes, they will not only give
them an honest testimony, but they will also glorifie God for them;
which benefit is shewed by the adjunct of time, wherein it should be
expected, to wit, in the day of visitation: Now this whole exhortation,
that it might be the more effectuall, and the more acceptable unto
them, is set forth with a double affection, in the manner of proposing
it; of love or charity, in that title which is given unto them, Dearely
beloved; and of humility, in that he doth not so much ♦ command
these things, as intreat them, I beseech you.
 ♦ “commad” replaced with “command”

The Doctrines arising herehence.

Doctrine 1. All the faithfull are strangers and pilgrims in this

world.

Reason 1. Because their father, and their countrey is not here,

but in heaven.

2. Because they doe not desire to stay long here.

3. Because their wealth and their friends are not in this world.

4. Because the world accounts them strangers, and that because

their conversation is not according to the fashion of the world.

Use 1. This may serve to admonish us, not to place our

inheritance or our treasure in the things of this World.

2. To exhort us, to lift up our hearts alwayes towards our

heavenly countrey; and to gaine all those things, that may helpe us
forward and further us in our journey thereunto.

Doctrine 2. All the faithfull ought to abstaine from the lusts ♦of
the flesh.

♦ duplicated word removed “of”

But by this phrase are signified not only the inclinations of the
body, but all those that belong to the old man: for there is something
to be sanctified even in the very spirit of our minds, 1 Thessalonians
5.23. and therefore some lust of the flesh is seated in the spirit; but
these lusts are in generall said to be of the flesh, because they are
most of all manifested in those things which belong to the body and
the flesh: for most men care for and looke after nothing else almost
but those things that belong to this present life.

Reason 1. Because the flesh together with the lusts thereof was
crucified with Christ.

2. Because all the faithfull in their baptisme and by their

profession have denyed the flesh.

3. Because our lusts are deceitfull. Ephesians 4.22.

Because they lead unto death. Galatians 6.8. Romans 8.6,13.

Vse. This may serve to admonish us, above all things to apply
our selves unto this study.

Doctrine 3. The lusts of the flesh warre against the soule.

Reason 1. Because they spoile the perfection of the soule, which

consists in the image of God.

2. Because they doe either quench or grieve the holy Spirit, upon
whom the comfort of the soule doth depend. Ephesians 4.30.
1 Thessalonians 5.19.

3. Because they cause the Death of the soule, and lead

thereunto.

Vse 1. This may serve to direct us, alwayes to thinke upon our
spirituall warfare, and accordingly in all things to carry our selves, as
it becommeth the good Souldiers of Christ.

2. To admonish us, to take speciall heed of those enemies which

we have within our selves; those enemies that are without can doe
us no hurt, if those that are within have not power over us, and so
doe as it were give us up into their hands.

Doctrine 4. To abstaine from fleshly lusts, is the way to make

our conversation honest.
 Reason 1. Because all filthynesse proceeds from the lusts of the
flesh.

2. Because the true honour and honesty of a man consists in that

spirituall victory which he hath over himselfe.

3. Because by overcomming the lusts of the flesh, the way is

made easie to all vertues and good duties.

Use 1. This may serve to refute and reprove those men, that
seeke for honour and dignity by pampering the flesh, & obeying the
lusts thereof.

2. To exhort us, cheerfully to oppose our selves against the lusts

of the flesh, for this very cause, because it is a most honest thing.

Doctrine 5. The faithfull should have a care to live honestly,

not only amongst the faithfull, but also amongst the unbelieving
Gentiles.

This is gathered from these words, among the Gentiles; Which

notwithstanding we must so understand, that we doe not follow all
those things that seeme honest unto them, nor omit those things that
doe displease them; but only that we shew forth a true evidence of
our piety, love and righteousnesse in our conversation.

Then againe, that thereby their consciences may be convinced,

that the way, which we goe, is in that respect at least praise-worthy,
and to be approved.

Reason. This we ought to doe. 1. For Gods sake and his glory.

2. For our owne sakes and our owne comfort.

3. For the unbeleevers sake, to draw them unto true piety.

Vse. This may serve to refute and reprove those, that under
colour of contemning fame, contemne vertue.
 Doctrine 6. It it the property of unbeleevers, to seeke occasion
to speake against the faithfull, as if they were wicked.

This is gathered from the 12. verse, at the beginning. Now there
are two kinds of such obloquies. 1. When they speake all manner of
evill for Christs sake, for faith and righteousnesse sake, chapter 4.
verse 14. Matthew 5.11. 2. When they find some occasion in the
defects of the faithfull, and observe something in their lives, which
they may justly taxe. This also admits of a two fold difference; for
sometimes such is the impiety of those that professe the true faith,
that it gives scandall to the unbeleevers, Romans 2.24. and
sometimes they take occasion from the infirmities that are incident to
the faithfull, to condemne their profession.

Reason 1. Because there is an inveterate enmity betwixt the

children of the light, and the children of darknesse.

2. Because in this respect men flatter themselves, and in some

sort seeme better and happier, when they make others, that would
seeme better, either to be like themselves, or worse then
themselves.

3. Because by this meanes they seeme to bring some prejudice

against the very doctrine of piety, which the wicked hate.

Use. This may serve to admonish us, 1. To take speciall heed,

that we have no communion with unbeleevers, in this
maliciousnesse, that is, that we doe not willingly seeke or take
occasion to speake against the Godly; for this is a certaine marke of
impiety.

2. To beware also, that we give no occasion to the wicked, either

to speake against our persons or our professions.

Doctrine 7: Good workes alone doe stop the mouthes of the

wicked.

This is gathered from the 12. verse: at the middle.

 Reason 1. Because men, especially unbeleevers, cannot judge of
us, but by the works which they see.

2. Because the sincerity of our religion properly appeares in our

works.

Vse. This may serve to exhort us, alwayes to endeavour to bring

forth good works.

Doctrine 8. The good works of the faithfull make others also to

glorifie God.

This is gathered from the 12. verse at the end. So Matthew 5.16.

Reason 1. Because by this meanes they are convinced of the

truth of our religion, whose author is God.

2. Because thereby they are drawne also to embrace the same

religion, and to cleave unto God.

3. Because they are moved and stirred up to give God thanks, for
those things that were the meanes of their conversion.

Vse. This may serve to exhort us, to use this argument to stir up
our selves to the practise of good works, because they make not
only for our owne salvation, but for the glory of God also.

Doctrine 9. We must looke for a day of visitation, that men

may glorifie God therein.

This is gathered from the 12. verse at the end. But the day of
visitation may be understood either in judgement, or in grace and
mercy. Here it is to be understood of the grace of God. So Luke
1.68.

Reason. Because without grace there is no inclination in the

heart of man to glorifie God. The tree must be good, that shall bring
forth good fruit; Men doe not gather grapes of thornes, or figges of
thistles, Matthew 7.16,17.
 Vse. This may serve to admonish 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 Timothy 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.

I n 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, verse 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. Verse
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 verse 14. at the end. 2. From the
efficient cause, or command of God, verse 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, verse 15. 4. He removes an objection that might be
made against it, about Christian liberty, verse 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 verse 17. by a short repetition of
those precepts, that belong to this and the like duties.

Here a Question may be made.

Question. Why is the Magistracy called an ordinance of man

verse 13. seeing all powers are ordained of God, and every power is
the ordinance of God, Romans 13.1,2.

Answer. 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 man, 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 office
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.

Doctrine 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.

Reason 1. Because they are the effects of religion; Now the

vertue of the cause doth alwayes appeare in the effect.
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