{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_72645/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_72645","id":"gutenberg_72645","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/72645","summary":null,"tags":["Bible. Peter -- Commentaries -- Early works to 1800","Category: Religion/Spirituality"],"text":"An Analyticall Exposition\n of both the Epistles\n of the Apostle Peter\n\n\n\n\n \u250c\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2510\n \u2502 \u2502\n \u2502 Transcriber\u2019s Notes \u2502\n \u2502 \u2502\n \u2502 \u2502\n \u2502 Punctuation has been standardized. \u2502\n \u2502 \u2502\n \u2502 Most of the non-common abbreviations used to save space in \u2502\n \u2502 printing have been expanded to the non-abbreviated form for \u2502\n \u2502 easier reading. \u2502\n \u2502 \u2502\n \u2502 Characters in small caps have been replaced by all caps. \u2502\n \u2502 \u2502\n \u2502 Non-printable characteristics have been given the following \u2502\n \u2502 Italic text: --> _text_ \u2502\n \u2502 emphasized text within \u2502\n \u2502 italics --> |text| \u2502\n \u2502 \u2502\n \u2502 This book was written in a period when many words had \u2502\n \u2502 not become standardized in their spelling. Words may have \u2502\n \u2502 multiple spelling variations or inconsistent hyphenation in \u2502\n \u2502 the text. These have been left unchanged unless indicated \u2502\n \u2502 with a Transcriber\u2019s Note. \u2502\n \u2502 \u2502\n \u2502 The symbol \u2018\u2021\u2019 indicates the description in parenthesis has \u2502\n \u2502 been added to an illustration. This may be needed if there \u2502\n \u2502 is no caption or if the caption does not describe the image \u2502\n \u2502 adequately. \u2502\n \u2502 \u2502\n \u2502 Footnotes are identified in the text with a superscript \u2502\n \u2502 number and are shown immediately below the paragraph in which \u2502\n \u2502 they appear. \u2502\n \u2502 \u2502\n \u2502 Transcriber\u2019s Notes are used when making corrections to the \u2502\n \u2502 text or to provide additional information for the modern \u2502\n \u2502 reader. These notes are identified by \u2666\u2660\u2665\u2663 symbols in the \u2502\n \u2502 text and are shown immediately below the paragraph in which \u2502\n \u2502 they appear. \u2502\n \u2514\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2518\n\n\n\n\n An\n ANALYTICALL EXPOSITION\n Of both the Epistles of the Apostle\n PETER,\n\n Illustrated by Doctrines out of every Text.\n\n And applyed by their Uses, for a further\n progresse in Holinesse.\n\n\n * * * * *\n\n By the Reverend and faithfull Minister of God,\n _William Ames_, D.D.\n and late of Christs Colledge in _Cambridge_.\n\n * * * * *\n\n\n Illustration: (\u2021 colophon)\n\n\n LONDON,\n Printed by _E.\u00a0G._ for _Iohn Rothwell_, at the _Sunne_\n in Pauls Church-yard. 1641.\n\n\n\n\n A Commentary upon the first Epistle of Peter.\n\n\n Illustration: (\u2021 decoration)\n\n _1\u00a0Peter 1, 2_, &c.\n\n\n Verse 1. _Peter an Apostle of Iesus Christ, to the strangers\n scattered throughout Pontus, Galatia, Cappadocia,\n Asia, and Bithynia_;\n\n Verse 2. _Elect, according to the foreknowledge of God the\n Father, through sanctification of the Spirit unto\n obedience, and sprinkling of the blood of Iesus\n Christ: Grace unto you, and peace be multiplyed._\n\n\n The Analysis.\n\nTHE Scope of this Epistle is to exhort the faithfull to continue\nstedfast in that grace of God wherein they stood, as it is expresly set\ndowne, chapter 5, verse 12. But because that grace of God is considered\nin a two-fold respect; either as it doth put a man into the state\nof grace, and so it equally belongs unto all the faithfull; or as it\ndoth direct the faithfull in the performing of their duties towards\nothers, according to that speciall condition wherein they are placed:\ntherefore in the first place the Apostle exhorts them to hold fast that\ngrace, because it belongs to the state of the regenerate man: from the\nbeginning of the Epistle to the 13 verse of the 2 chapter and then he\ncommends and perswades them unto that speciall grace, which doth in the\nfirst place direct subjects in their obedience towards the Magistrates,\nto the 18 verse. Servants in obedience towards their Masters, to the\nend of the chapter. Wives in their subjection to their husbands, from\nthe beginning of the third chapter to the seventh verse. Husbands in\ntheir duty towards their wives, verse 7. Brethren in their duty towards\ntheir brethren, verse 8. The afflicted towards their persecutors,\nfrom the 9 verse to the beginning of the 5 chapter. The Elders towards\ntheir Churches, from the beginning of the 5 chapter to the 5 verse.\nThe younger towards their elders, at the beginning of the 5 verse and\nfinally, all both towards others and towards themselves, to the 10\nverse where the whole foregoing exhortation is turned into a short\nprayer which serves for a forcible conclusion of the whole Epistle.\n\nTo the Epistle it selfe there belong two common adjuncts. _An\nInscription_, verses 1, 2. _A Subscription_, in the three last. In the\n_Inscription_ there is contained, according to the usuall manner of\nEpistles, a holy _salutation_, shewing first, by whom this Epistle was\nwritten, secondly, to whom, thirdly, with what minde or affection it\nwas written unto them; which is set forth by that pious wish, wherein\nhe wisheth unto them the greatest good, _Grace and Peace_. In the\nperson writing, and the good wished there are all things the same with\nthose that are spoken of in the second Epistle. But the description of\nthe persons to whom it was written, is something fuller here then there;\nnow they are described, first by their outward condition, _strangers\nscattered throughout Pontus, Asia, Galatia, Cappadocia_. Secondly,\nby their inward spirituall condition, which is set forth, 1.\u00a0by the\nfundamentall cause of it, _Election_, to wit, of God, 2.\u00a0by the finall\ncause, _Sanctification_, 3.\u00a0by the subservient cause, _Reconciliation_,\nto wit, _conferred in obedience and sprinkling of the blood of Iesus\nChrist_: which three causes of our sanctification are set forth by\nthe three persons of the Deity, to whom as to the authors thereof they\nare distinctly ascribed, Election to God the Father, Sanctification\nto the holy Spirit, Reconciliation to Jesus Christ. By the _strangers\nscattered_, to whom this Epistle is chiefly directed, we are to\nunderstand the Jewes, together with the other Israelites, who did\nimbrace the faith. For _Iames_, _Iohn_ and _Peter_, discharged their\nApostleship amongst the circumcised Israelites, _Galatians 2.8,9_.\nTherefore as _Iames_ doth expresly direct his Epistle to the twelve\nTribes scattered, so here also by the same reason, by the strangers\nscattered we are to understand the twelve Tribes scattered.\n\nBy the _foreknowledge of God_, according to which the faithfull are\nhere said to be _elect_, we are to understand election it selfe, as\nit is in God, _Romans 8.29._ and by election the same act of God, as\nit is terminated in the faithfull, and put in execution by effectuall\nvocation.\n\n_By sanctification of the Spirit_, we are to understand the whole\nspirituall change of our condition, even unto perfect holinesse and\nglory, because sanctification is the meanes of salvation unto which we\nare chosen, _2\u00a0Thessalonians 2.13._\n\n_By obedience and sprinkling of the blood of Christ_ we are to\nunderstand the whole worke of Redemption, together with the application\nthereof unto justification and reconciliation with God, _Ephesians\n1.6,7._\n\nThe Doctrines that we may draw from this are these.\n\nDoctrine 1. _The beginning and fountaine of all our happinesse and\nconsolation consists in this, that we are the elect of God._\n\nThis is gathered from hence, that the Apostle purposing in this\ndescription to make mention of those things that did most of all\npertaine to the consolation of the faithfull, puts election in the\nfirst place, _1\u00a0Thessalonians 1.4._\n\n_Reason_ 1. Because all our happinesse comes wholly from God, who is\nthe author and fountaine of all good: now it comes from him not by the\nway of nature, but of counsell and free election, and so it proceeds\nfrom election it selfe.\n\n2. Because all his speciall blessings which belong unto our salvation,\ndepend upon election, _Ephesians 1.3,4._\n\n_Vse._ This may serve _to exhort_ us to use all diligence to make our\nelection certaine and sure. _2\u00a0Peter 1.10._\n\nDoctrine 2. _There is no other cause or reason to be given of our\nelection unto salvation, but only the good pleasure of God._\n\nThis is drawne from those words: _Elect according to the foreknowledge\nof God_: for if there were any cause _extra Deum_, out of God, that\ncould possibly be discerned by the eye or sense of man, it is most\nlikely that the Apostle would have named that, as being more knowne\nand discernable, and so more properly belonging to that consolation\nand congratulation which he proposed to himselfe.\n\n_Reason_ 1. Because the counsels and decrees of God do not depend upon\nthose things that are _extra Deum_, without God, but they depend upon\nGods decrees: for the decrees are first, and they last.\n\n2. Because otherwise all the glory of our election and salvation\nshould not wholly be ascribed unto God, and consequently all praise\nand thanksgiving should not be due unto him alone.\n\n3. Because if our election did depend upon our selves, who are weake\nand changeable every houre, our election also it selfe would be\nchangeable and uncertaine, and so would afford us no sound consolation.\n\n_Use_ 1. This may serve to _refute_ those, that make Gods election\nto depend upon our faith and perseverance, as a cause or condition\nrequisite.\n\n2. _To exhort_ us to acknowledge this wonderfull grace of God towards\nus, and to give him all the praise and glory of it, both in the inward\ndesires of our hearts, and the joyfull profession of our tongues, and\nour lives answerable thereunto.\n\nDoctrine 3. _True sanctification is a certaine fruit of election._\n\nThis is gathered from these words; _Elect to sanctification_,\n_Ephesians 1.4._\n\n_Reason_ 1. Because sanctification is a certaine effect and signe of\nthe singular love of Christ, _Ephesians 5.25,26._ Now this singular\nlove, which hath respect to spirituall blessings, doth nothing differ\nfrom election, as touching the thing it selfe.\n\n2. Because sanctification is, as it were, actuall election: for as by\nthe election of God, the heires of salvation are distinguished from\nothers in God himselfe, or in his intention and counsell; so also by\nregeneration and sanctification are they distinguished from others in\nthemselves. For _to sanctifie_, according to the generall signification\nof the word, is to set apart to some use.\n\n3. Because sanctification, although it be imperfect, yet it is that\nsalvation and life begun unto which we are elected.\n\n_Vse_ 1. This may serve _to refute_ those men that make sanctification\nthe common possession of those that are not elect.\n\n2. To comfort all those that are partakers of true sanctification:\nbecause thereby they may the more assured of their election.\n\n3. To exhort us to be very carefull to encrease our sanctification.\n\nDoctrine 4. _The mediation of Christ, and reconciliation made for us\nin him, is the only meanes whereby the force of our election is derived\nunto us, and our sanctification and salvation is propagated._\n\nThis is gathered from those words: _by obedience and sprinkling_.\n\n_Reason_ 1. Because God made Christ our Mediator, neither is there any\nother name under heaven whereby we may be saved.\n\n2. Because God made him the Mediator of our redemption by vertue of\nhis election: for those whom God elected, he gave unto Christ to be\nredeemed and saved, _Iohn 17.6._ _John 6.37._\n\n3. Because Christ is the second Adam, the Father, the head of all\nthose that are elected and to be saved: therefore as life naturall was\nderived unto all men first from Adam, so also from Christ, and in him\nis all life spirituall communicated unto us.\n\n_Vse_ 1. This may serve to _refute_ the Papists and others which have\nchosen to themselves other meanes and mediators _extra Christum_,\nbesides Christ, and have departed from that way of salvation which\nthe eternall election of God hath prescribed.\n\n2. _To exhort_ us to put our whole trust and confidence in Christ\nalone, and daily to seeke after a neerer and neerer union with him.\n\nDoctrine 5. _In that chaine of our \u2666salvation, the beginning is from\nGod the Father, the dispensation of it is through his Sonne Iesus\nChrist, the application of it is through the Holy Ghost._\n\n \u2666 \u201csalvatian\u201d replaced with \u201csalvation\u201d\n\nThis is intimated in that solemne benediction which the Church received\nfrom the Apostle.\n\n_Reason._ Because this order of operation doth best agree with the\norder of subsisting, which the Scripture attributes to the Divine\npersons.\n\n_Vse_ 1. This may serve _to admonish us_, by no meanes to put asunder\nthose operations which God hath joyned together: Now this they doe,\nwhich do either divide Christ from election, or election from Christ,\nor the election of the Father and Christ from the sanctification of\nthe holy Ghost, promising to themselves salvation, either by vertue\nof election, or of Christ, when they have not the least part of the\nsanctification of the holy Ghost.\n\n2. _To comfort_ all the true faithfull, which do joyne these things\ntogether: because they can want nothing to salvation, which is not\nabundantly provided for them in that co-operation of God the Father,\nSonne, and holy Ghost.\n\n * * * * *\n\n Verse 3. _Blessed be the God and Father of our Lord Iesus\n Christ, which according to his abundant mercy,\n hath begotten us againe unto a lively hope, by the\n resurrection of Iesus Christ from the dead._\n\n Verse 4. _To an inheritance incorruptible, and undefiled, and\n that fadeth not away, reserved in heaven for you._\n\n Verse 5. _Who are kept by the power of God through faith unto\n salvation, ready to be revealed in the last time._\n\n\n The Analysis.\n\nBecause the Apostles scope in the generall and former part of this\nEpistle, was to commend unto the faithfull that true grace of God\nwherein they stood, therefore he doth first describe that grace,\nverses 3,4,5.\n\n2. By the effect of it, to wit, _joy_, and _rejoycing_, which redounds\nunto all the faithfull from the partaking of this grace, from the 6\nverse to the 10.\n\n3. He doth illustrate it and confirme it by that testimony, which the\nProphets gave unto this grace, verse 10,11,12.\n\n4. From thence he drawes an exhortation to holinesse answerable to this\ngrace, from the 13 verse to the end of the first chapter. The meanes\nof which holinesse he shewes to be the religious receiving of the word\nof God, verse 1,2,3. of the second chapter. The chiefe object of which\nword he shewes to be Christ, from the 4 verse to the 13. where is the\ngenerall end of this institution.\n\nThe description, verse 3,4,5. of the state of this grace is placed\nin regeneration or effectuall calling, in these words: _hath begotten\nus againe_: which regeneration is described, 1.\u00a0by the principall\nefficient cause thereof, which is set down to be, _God the Father of\nour Lord Iesus Christ_. 2.\u00a0By the impulsive cause thereof, the _mercy\nof God_, which is described by the quantity of it, _abundant_. 3.\u00a0By\nthe immediate effect thereof, _a lively hope_: the singular cause\nwhereof is shewed to be _the resurrection of Christ from the dead_.\n4.\u00a0By the remote and last effect thereof, which is laid hold on also,\nand in some sort possessed by that hope, that is, _salvation and life\neverlasting_, verse\u00a04. Betwixt which effect and its cause he affirmes\nthat there is a very certaine connexion, when he saith, that _that\ninheritance is reserved in heaven for all the regenerate_; and he\ngives a most certaine reason of his connexion, verse\u00a05. which he\nshewes to consists in three things. 1.\u00a0In the power of God, whereby\nthe regenerate are kept unto salvation. 2.\u00a0In their faith, whereby they\nadhere to this power of God. 3.\u00a0In the eternall degree of God, whereby\nhe hath both provided this salvation for all the regenerate, and\nappointed a certaine time, wherein to bestow it upon them.\n\nBut this description of Gods grace is not simply and barely proposed by\nthe Apostle, but after such a manner as is agreeable to the nature of\nthe thing, that is, with thanksgiving and glorifying of the name of God,\nin that he hath vouchsafed to bestow so great a grace upon miserable\nsinners, in that first word, _Blessed be God_.\n\nThe Doctrines drawne from this.\n\nDoctrine 1. _The state of grace depends upon and flowes from effectuall\ncalling._\n\nThis is gathered from hence, that the Apostle speaking of the grace\nwherein the faithfull stood, begins with regeneration, by which is\nunderstood effectuall calling.\n\n_Reason_ 1. Because by our true calling we have union with Christ the\nfountaine of all grace.\n\n2. Because in this regeneration there is begotten in us a principle\nof spirituall life, which is nothing else but the grace of God, or the\npower and gift of grace quickning our soules.\n\n3. Because from this union which we have by being made partakers\nof spirituall life, there doth certainly and immediately follow a\ncommunion with the Father in all spirituall blessings, and consequently\na change of our condition from that which before it was, to wit, sinne\nand death, to that whereunto we are called, grace and life.\n\n_Use_ 1. This may serve _to exhort us_ to use all diligence to make our\ncalling sure, because without it we have no entrance to the state of\ngrace.\n\n2. To comfort all those that endeavour to obey Gods call; for all of\nthem have (as it were) the door of Gods grace opened unto them.\n\nDoctrine 2. _God regenerates us, as the Father of our Lord Iesus\nChrist._\n\n_Reason_ 1. Because in Christ our Redeemer, and in our redemption\nperformed by him, he laid the foundation of all our restoring to\nsalvation.\n\n2. Because he made Christ that great Shepherd, that should gather his\nsheepe, that is, the elect into his fold, by effectuall calling and\nregeneration. _Hebrews 13.20._ _Iohn 10.16._\n\n3. Because through Christ and his name men are called and regenerated\nby God, _2\u00a0Corinthians 5.18,19,20._\n\n_Use._ This may serve to _informe us_, that in all those things that\nbelong unto our salvation, we ought alwayes to looke upon God in\nChrist, and consequently alwayes to call upon and praise God in Christ.\nThe solemne title, and as it were stile of God, that was used in\nthe celebrating of his name, was not alwayes one and the same from\nthe beginning of the world, but diverse: first, he was called by\n_Melchizedeck, the most high God, possessour of heaven and earth_,\n_Genesis 14.19._ Afterwards by reason of that singular covenant which\nhe made with _Abraham_ and his posterity, he began to be called _the\nGod of Abraham, Isaac, and Iacob_: then againe, after that wonderfull\ndeliverance of his people out of Egypt, for the memory of that thing\nthere was added to his title, _The God which brought the children of\n\u2666Israel out of the land of Egypt, out of the house of bondage_: so\nalso in the Prophet, after his deliverance of them from the Babylonish\ncaptivity, he was called _The Lord which brought up his people out of\nthe North countrey_, _Ieremiah 23.7,8._ But now under the New Testament,\nand the Sunne being risen, all his other workes and benefits being\nobscur\u2019d by the comming of Christ, this title is most congruous and\nsolemne, _God the Father of our Lord Iesus Christ_, _2\u00a0Corinthians\n1.3._ _Ephesians 1.3._\n\n \u2666 \u201cIsraol\u201d replaced with \u201cIsrael\u201d\n\nDoctrine 3. _A wonderfull great mercy of God appeares in our\nregeneration._\n\n_Reason_ 1. Because he frees us from the greatest misery, and makes us\npartakers of the greatest good.\n\n2. Because he doth this of his meere goodnesse, not only without our\ndeserts, but even contrary to our deserts: when we did not so much as\nseek or wish for any such benefits to our selves, but were altogether\naliens from God, and enemies to him.\n\n_Vse_ 1. This may serve to exhort us to attribute all to the mercy of\nGod alone, and to raise up our minds to the admiration of it.\n\n2. To be heartily affected with these mercies of God, and to be stirred\nup to glorifie him, _Romans 12.1._\n\nDoctrine 4. _Regeneration brings men a lively hope of eternall life._\n\n_Reason_ 1. Because we are called and regenerated to salvation and\neternall glory, _1\u00a0Peter 5.10._\n\n2. Because we have the covenant and promise of this thing confirmed to\nus in our very calling.\n\n\u26663. Because the Spirit wherewith we are quickned, lifts up our minds,\nand makes that hope to be lively.\n\n \u2666 \u201c3\u201d misprinted two paragraphs below before \u201c2.\u201d\n\n_Use_ 1. This may serve to exhort us, highly to prize our calling and\nregeneration.\n\n2. To endeavour by all meanes to cherish and increase this hope in our\nselves, and to take heed that it be not dead or languishing, but lively,\nquick, and operative.\n\nDoctrine 5. _The livelinesse of our hope depends upon the \u2666resurrection\nof Iesus Christ from the dead._\n\n \u2666 \u201cresursection\u201d replaced with \u201cresurrection\u201d\n\n_Reason_ 1. Because by the resurrection of Christ, it appeares that\ndeath was subdued & overcome by him, and God was appeased in him;\nfor otherwise, had he beene overcome by death, he would have beene\nperpetually kept under it.\n\n2. Because Christ rose, as the first fruits of all the regenerate,\n_1\u00a0Corinthians 15.20._ and the first borne from the dead, _Colossians\n1.8._ _Apocalypse 1.5._\n\n_Use._ This may serve _to exhort us_, for the confirmation and\nquickning of our hope, to put before our eyes the resurrection of\nChrist.\n\nDoctrine 6. _That salvation which we hope for, is a celestiall and\nincorruptible inheritance_, _Verse\u00a04._\n\n_Reason_ 1. It comes from God our Father to us his regenerate and\nadopted sonnes, as worldly inheritances use to come from fathers to\ntheir children.\n\n2. Because it is not obtained by buying or any other such like meanes\nof our owne, but it comes by the will and testament of our heavenly\nFather. Now as for these reasons, it is rightly called an inheritance;\nso also in the nature of it, it hath this excellency above all other\ninheritances, that it is celestiall and immortall: in which respect\nit doth not only excell worldly possessions, but also even that very\ncondition of life which _Adam_ had before the fall.\n\n_Use_ 1. This may serve to admonish us, not to suffer our hearts at any\ntime to cleave to the things of this world, or to depend upon them,\nbecause our inheritance is not terrestriall, or of this world, but\ncelestiall and incorruptible.\n\n2. _To exhort us_ to walke as it becommeth those that are called to so\ngreat an inheritance. For this is it which the Apostle meanes, when he\nusually admonisheth us to walke according to our calling, and when he\nprayes, that God would enlighten the eyes of our mindes, and grant us\nto know what is the hope of his calling, & what the riches, _Ephesians\n1.18._ as if that they that did cleerly see this and meditate upon it,\ncould not faulter or faile in any duty.\n\nDoctrine 7. _The exceeding great power of God, his fidelity and\nconstancie, doth make this inheritance firme and sure unto us._\n\nThis is gathered out of the 5. verse, and you may see it prov\u2019d,\n_Ephesians 1.19._\n\n_Reason_ 1. Because God doth powerfully perform all things, whatsoever\nhee hath decreed and promised. 2.\u00a0Because all the whole businesse of\nour salvation depends upon the omnipotency of God: for the enemies of\nour salvation, and the difficulties of it are so great, that no other\npower is able to subdue them.\n\n_Vse_ 1. This may serve _to refute_ those, that will have our salvation\nto depend upon the frailty of our will: they deny that God doth\npowerfully worke in us to salvation, when notwithstanding the Scripture\ndoth expressely affirme it. _Ephesians 1.19._ & _3.16, 20._ 2.\u00a0_For\ncomfort_; for when wee have such a Keeper as is omnipotent, wee have no\ncause to feare that any thing present or to come should ever frustrate\nour hope, or deprive us of our expected salvation. 3.\u00a0_To exhort us_,\nto depend upon that power of God by true faith, as it is in the text.\n\nDoctrine 8. _These spirituall blessings of God, should never bee\nmentioned or thought upon by us, without a pious desire to blesse God\nfor them._\n\nThis is gathered from that word _Blessed_. So _Ephesians 1.3,12._\n_2\u00a0Corinthians 1.3._\n\n_Vse._ This may serve _to reprove_ that sluggishnesse and Lukewarmnesse\nof ours, which is oftentimes so great, that wee are no otherwise\naffected when we speak, heare, or thinke of these things, then when we\nare talking of common things: yea, we are scarce so much moved, as we\nuse to be then, when we speak of any worldly profit, which doth delight\nus.\n\n * * * * *\n\n Verse 6. _Wherein ye greatly rejoyce: though now for a season\n (if need be) ye are in heavinesse through manifold\n temptations._\n\n 7. _That the triall of your faith, being much more\n precious then of Gold that perisheth, though it be\n tried with fire, might bee found unto praise, and\n honour, and glory, at the appearing of Iesus Christ._\n\n 8. _Whom having not seene, ye love; in whom, though now\n ye see him not, yet beleeving ye rejoyce with joy\n unspeakable and full of glory._\n\n 9. _Receiving the end of your faith, even the salvation\n of your Soules._\n\nGrace is here set forth by the effect and adjunct thereof, which he\nmakes to consist in the greatest joy, in those words, _wherein ye\nrejoyce_. Now this joy is amplified by those manifold afflictions and\ntemptations, which usually make men sad rather then joyfull, in the\nother part of the 6. verse, where the amplification _per discretum\naxioma_, by a discret axiom, is to be conceived after this manner.\nAlthough by reason of manifold afflictions and temptations ye are\nexceeding heavy, yet so great is the excellency of this grace wherein\nyee stand, that these afflictions are no hinderance to you, because ye\nrejoyce in that grace with great joy.\n\nNow that afflictions should not take away spirituall joy from the\nfaithfull, he shewes, first, from the nature of those afflictions,\nwherewith the faithfull are wont to be vexed. 2.\u00a0From the nature\nof that grace, which produceth spirituall joy. The heavinesse of\nafflictions is diminished. 1.\u00a0By the adjunct of duration, that they are\nbut _for a season_. 2.\u00a0By the adjunct of profit, that they bring fruit\n& utility; and for no other cause doe they befall them, in these words:\n_if need be_. 3.\u00a0By the singular end and use of afflictions, by which\nalso their profit is shewed, to wit, that they serve for the triall of\ntheir faith; which triall of faith is set forth by a similie, and that\nof a lesser, _the triall of Gold_. 4.\u00a0By the effect of it, which is\n_praise, honour and glory at the appearing of Iesus Christ_.\n\nThe nature of grace he shewes to be such, as that it can overcome\nall afflictions: the reason whereof he makes to be this, because it\njoynes us with Christ, without the helpe of the outward senses, and\nso both against and above sense, it lifts up the mind to the greatest\njoy verse\u00a08. of which joy hee declareth first the adjuncts of it,\n_unspeakable and full of glory_, and afterwards the cause or argument\nthat moves or stirres up such joy in the faithfull, to wit, that by\ntheir faith they are made surer of the _salvation of their Souls_;\nwhich is the end and scope of the 9 verse.\n\nThe Doctrines drawne hence.\n\nDoctrine 1. _Ioy and spirituall rejoycing ariseth from the sense and\nparticipation of spirituall grace._\n\nThis is gathered from those words: _Wherein ye reioyce_. For\n_exultatio_, rejoycing is a vehement act of joy, as tis intimated in\nthe end of the 8. verse.\n\n_Reason._ 1. Because it is the nature of joy, for the mind to delight\nit selfe with the possession of some solid good: now there is noe\ngood that can be Compared _cum Summo bono_, with that chiefe good and\neternall happines; & this we begin to have possession of in having\npossession of saving grace; and the compleat and full possession of it\nis laid hold on and made sure by faith and hope; and hence it is that\nspirituall joy is properly the fruit of hope. _Hebrews 3.6._ _Romans\n5.2._ Yet notwithstanding this is so to be understood, as that wee\nmust not exclude all those from the state of grace, which have not this\njoy sometimes; because this joy depends upon the sence of grace; now\nsometimes they have not the sence of grace, that are either hindered by\nignorance, or some grievous temptation, that they cannot be sensible of\nthat which they have.\n\n_Vse_ 1. This may serve _to refute_ those carnall men, who suppose the\npractice of religion to bee full of sadnesse and heavinesse, without\nany joy or delight; when indeed the joy of those men is nothing else\nbut madnesse, _Ecclesiastes 2.2._ and is changed at length into the\ngreatest sorrow: but true and solid joy is the priviledge of all the\ngodly, because they alone have true cause of joy, and that joy shall\nnever be taken from them.\n\n2. _To exhort us_ to raise up our mindes to the exercise of this joy,\nfor thereunto we are called, that we should alwayes rejoyce in the Lord,\n_Philippians 4.4._ An example hereof we have in the Eunuch, who went\nforward in his way with joy, after that by baptisme he was made sure of\nthe grace of God, _Acts 8.39._\n\nDoctrine 2. _Manifold afflictions may well stand with this joy._\n\n_Reason_ 1. Because although afflictions may make us somewhat heavie,\nyet that heavinesse is not in the highest degree, that it should wholly\npossesse and overwhelme our mindes, but it is mitigated and overcome by\nspirituall joy.\n\n2. Because the afflictions themselves are turned into matter of joy and\nrejoycing, _Iames 1.2._ _Romans 5.3._\n\n_Vse._ This may serve to admonish us not so much to feare the\nafflictions of this world, or at any time so to lye downe them, as to\ncast off all our joy.\n\nDoctrine 3. _Afflictions are turned into matter of rejoycing, when\nthere is such use made of them, as that our faith and every grace is\nstirred up and increased by them._\n\nThis is gathered from the seventh Verse.\n\n_Reason_ 1. Because we make great gaine by the triall of our faith,\nmuch more then can be gotten by the triall of gold, as it is in the\nText.\n\n2. Because faith by this triall becomes the stronger by reason of\nafflictions, and doth more firmely expect praise, honour and glory in\nChrist, as it is in the Text.\n\n_Vse._ This may serve _to admonish us_, to make it our primary and\nchiefest care not to faint in our faith and other graces, when we are\nin the midst of afflictions, as those that have but a temporary faith\nare wont to do, but to labour to profit by them.\n\nDoctrine 4. _This joy doth not depend upon the sight or visible\npresence of Christ._\n\nThis is gathered from the eighth Verse.\n\n_Reason_ 1. Because faith and hope is properly of those things that\nare not seene, _Romans 8.24._ _Hebrews 11.1._ Now this joy ariseth from\nfaith and hope, as it is in the Text.\n\n2. Because we rejoyce either in the actuall possession, or in the\ncertainty of the possession of the things we love. Now Christ having\nnot yet seene we love, as it is in the Text.\n\n_Vse._ This may serve _to exhort us_, while we live here by faith, so\nto walke, rejoyce, and live, as if we did behold Christ with our eyes:\nFor blessed are all they which have not seen and yet have beleeved,\n_Iohn 20.29._\n\nDoctrine 5. _This joy is unspeakable and full of glory._\n\n_Reason._ Because both the thing it selfe wherein we rejoyce, and the\noperation of the Spirit in raising our mindes unto it, is more divine,\nthen can possibly be conceived, much lesse expressed by us.\n\n_Vse_ 1. This may serve _to admonish us_ not to be too curious in the\nsearching after and declaring of those things that are unutterable.\n\n2. _To exhort us_ to apply our soules to the sense and exercise of this\ngrace, because they have a divine and glorious nature.\n\nDoctrine 6. _By this joy we begin to looke for the end of our faith,\neven the salvation of our soules._\n\n_Reason._ Because this spirituall joy is a glorious beginning of our\nglory, and so of our salvation through Christ.\n\n_Vse._ This may serve _to exhort us_, highly to prize this spirituall\njoy, and by all meanes to be carefull to stirre up and cherish it in\nour selves.\n\n * * * * *\n\n Verse 10. _Of which salvation the Prophets have enquired and\n searched diligently, who prophesied of the grace that\n should come unto you_,\n\n Verse 11. _Searching what, or what manner of time the Spirit\n of Christ which was in them did signifie, when it\n testified beforehand the sufferings of Christ, and the\n glory that should follow._\n\n Verse 12. _Vnto whom it was revealed, that not unto themselves,\n but unto us they did minister the things which are\n now reported unto you by them that have preached the\n Gospell unto you, with the Holy Ghost sent downe from\n Heaven, which things the Angels desire to looke into._\n\nTo confirme and illustrate the grace and salvation, that hath hitherto\nbeene spoken of, the Apostle in these verses brings the testimony of\nthe Prophets; which is set forth, 1.\u00a0By the principall object thereof,\nwhich is nothing else but this selfesame salvation and grace, wherein\nthe faithfull Christians now stand, in these words: _of which salvation\nthat should come unto us they prophesied_. 2.\u00a0By the manner how they\nwere imployed about this object, They did it with great care and\ndiligent heed, in these words, _they enquired and searched diligently_.\n3.\u00a0By the singular description of that object whereabout they were\nimployed, verse\u00a011. and the manner how. The object, to wit, salvation\nand grace before spoken of, is described by the efficient cause\nthereof, namely, the mediation of Christ, consisting of two parts, his\nhumiliation and exaltation at the end of the verse. And the manner how\nthe Prophets are said to have been imployed about this cause of our\nsalvation, consisted in two things: 1.\u00a0That they did not only desire to\nknow the very thing it selfe, but also the very moment of time wherein\nit should be reveal\u2019d, in these words, _what, or what manner of time_.\n2.\u00a0That it did not depend upon various and uncertaine conjectures, but\nthey did religiously ask counsell of the Spirit of Christ, that was\npresent with them, as of one that did foreknow and could foretell of\nall things that should happen, in these words, _the Spirit of Christ\nwhich was in them, that testified beforehand, did signifie_.\n\nThe testimony it selfe of the Prophets is proposed in the 12 verse,\nto wit, that this grace and salvation was to be revealed at that very\ntime wherein it appeared, and no other: which testimony of the Prophets\nis also set forth by the like testimonies of the Apostles and Angels.\nThe similitude that is betwixt the Apostles and the Prophets is shewed\nherein; that as the Prophets prophesied of these things by the Spirit\nof Christ, that was in them, that foretold it; so the Apostles declared\nthe same things _by the holy Ghost sent downe from Heaven_. The\nsimilitude that is betwixt the Angels and the Prophets is shewed herein;\nthat as the Prophets enquired and searched diligently concerning this\nsalvation; so also the Angels did desire to look into it, all and each\nof which make very much for the setting forth of this grace.\n\nThe Doctrines drawne from hence are these.\n\nDoctrine 1. _The chiefe part of the prophesies of all the true Prophets\nthat have beene from the beginning of the world, was concerning the\ngrace and salvation that should come by Iesus Christ our Lord and\nSaviour._\n\nThis is gathered from the tenth Verse. The like you may see, _Acts\n3.18,20._ and _7.52._\n\n_Reason_ 1. Because the salvation of the Church in all ages depended\nupon Christ: Now it was the office of the Prophets to direct the Church\nin the seeking of their salvation.\n\n2. All the Prophets were Ministers of Christ, and were led by his\nSpirit, Verse 11. and therefore ought to seeke his honour.\n\n3. Because after this manner were mens mindes to be prepared by degrees\nfor the receiving of Christ that was to come: for what is said of\n_Iohn_ the _Baptist_, doth in some sort belong unto all the Prophets,\nthat they did prepare the wayes of the Lord.\n\n_Use_ 1. This may serve for _Information_, to confirme and establish\nthe true faith, not only against the Heathens and Jewes, but also\nagainst the Papists themselves, who say that this true doctrine of the\ngrace revealed in Jesus Christ, is a new doctrine, and never heard of\nbefore these times; for we acknowledge no other grace, but that which\nthose Prophets alwayes prophesied of from the beginning of the world.\n\n2. _To exhort us_, continually to meditate upon this grace our selves,\nand as occasion shall serve, to shew it forth unto others, with all\nfreenesse and readinesse of minde: for this doth become us much rather\nthen those, that lived so long before the comming of Christ, and beheld\nhim only afar off.\n\nDoctrine 2. _Those ancient Prophets did not only prophesie of this\ngrace, but they did also enquire and search diligently into it._\n\nThis is gathered from the same words.\n\n_Reason_ 1. Because it seem\u2019d unto them, as indeed it is, a very great\nmystery of godlinesse, _1\u00a0Timothy 3.16._ therefore they saw that they\nmust use the very utmost of their endeavours, to come to some measure\nof the knowledge of that which did lye hid therein, both for their owne\ncomfort and the edification of the Church.\n\n2. Because this truth was proposed unto them in a more obscure manner\nunder types and shadowes, so that they could not look into the thing it\nselfe without great care and labour.\n\n_Use_ 1. This may serve for _information_, hereby we may understand\nwhat manner of men the true Prophets of God were heretofore: they did\nnot utter words without sense, or understanding, or care-taking of\nthose things that did lye before them, as the diabolicall Prophets of\nthe Heathens were wont to do in their fury: but they did wholly apply\ntheir minds to what they did.\n\n2. _To exhort us_ therefore to lay aside all sloth and sluggishnesse,\nand to use all care and diligence in the enquiring and searching after\nthese divine things: for this industry is much more requisite for us,\nthen it was for them, to whom the holy Ghost did immediately dictate\nall things.\n\nDoctrine 3. _The foundation of all this grace and salvation, lies in\nthe humiliation and exaltation of our Lord Iesus Christ._\n\nThis is gathered from the eleventh Verse.\n\n_Reason._ Because the whole mediation of Christ, whereby our salvation\nis procured, is contained in those two parts.\n\n_Use_ 1. This may serve _to exhort us_, alwayes to joyne those two\nthings together, in the seeking of our salvation: for they are in their\nowne nature so conjoyned, that if they should be separated, our faith\nand hope would be made altogether void. This is the rock of offence at\nwhich the Jewes did, and to this day do stumble, in that they look for\noutward glory and majesty in their Messias, even without any suffering\nor humiliation going before.\n\n2. _To exhort_ us alwayes in all things to build upon this foundation.\n\nDoctrine 4. _Not only the essence it selfe of this mystery is usually\nenquired after by the godly, but even all the circumstances thereof, as\nfar forth as they may be comprehended._\n\nThis is gathered from those words: _searching what or what manner of\ntime_.\n\n_Reason_ 1. Because in this mysterie there is nothing of so small\nconsequence, as that it may be neglected without losse to our selves.\n\n2. Because love is careful to enquire into al things that pertaine to\nthe thing beloved, though otherwise they may seeme to be very small.\n\n_Vse._ This may serve _to admonish us_, not to think it enough to have\nsome confused knowledge of the common principles of the Gospell, but to\nexercise our selves to come to a more full and distinct knowledge of\nevery grace of God.\n\nDoctrine 5. _All these things were alwayes declared only by the Spirit\nof Christ that was in the Prophets._\n\nThis is gathered from the eleventh Verse.\n\n_Reason._ Because as no man knowes the things of man, but the Spirit of\nman, so no man knowes the things of Christ, but the Spirit of Christ,\n_1\u00a0Corinthians 2.11._\n\n_Vse_ 1. This may serve for _information_, hereby we may confirme our\nselves in the truth of Christs divine nature, because the Spirit of God\nwhich spake in the Prophets from the beginning, is here expresly called\nthe Spirit of Christ.\n\n2. _To exhort us_, to depend upon Christ, and from his Spirit to seek\nfor all light in searching the Scriptures, and inquiring after divine\nthings.\n\nDoctrine 6. _Although saving grace was the same, that was in the Church\nfrom the beginning of the world, yet notwithstanding great is our\nprerogative in this grace above the Prophets, and those to whom they\nprophesied before the comming of Christ._\n\nThis is gathered from the twelfth Verse, _Not unto themselves, but unto\nus they did minister_.\n\n_Reason_ 1. It is by reason of that clearer light which accompanied the\ncomming of the Sunne, and continues from that time.\n\n2. By reason of the greater efficacy of the holy Ghost, as it is in the\ntext.\n\n3. By reason of the larger communication of this grace, which is now\nextended unto all Nations.\n\n_Vse_ 1. This may serve for to comfort us, because we doe abound in\nthis grace, our hearts ought to be strengthened against all terrours.\n\n2. _To exhort us_, that as this grace doth abound, so should our\nthankfulnesse also abound in all practise of piety; for he that hath\nreceived much, of him is much required.\n\nDoctrine 7. _So great is the excellency of the grace and salvation\noffered unto us by Christ, that even the Angels themselves desire to\nlooke into it._\n\nThis is gathered out of those words, _which things the Angels desire to\nlook into_. So _1\u00a0Timothy 3.16._ you may see it proved.\n\n_Reason._ Because there are some things in this mysterie, which the\nAngels themselves are yet ignorant of, _Matthew 24.36._ into those\nthings they desire to look, that they may know them: into other things\nthat they do know they desire also to looke that they may delight\nthemselves in beholding the glory of God, as it were in a glasse.\n\n_Vse._ This may serve _to admonish us_, never to be weary of searching\ninto these holy mysteries, whether it be in hearing the Word of God in\npublick, or in reading and meditating upon it in private.\n\n * * * * *\n\n Verse 13. _Wherefore gird up the loynes of your minde, be sober,\n and hope to the end, for the grace that is to be\n brought unto you at the revelation of Jesus Christ:_\n\n Verse 14. _As obedient children, not fashioning your selves\n according to the former lusts in your ignorance:_\n\n Verse 15. _But as he which hath called you is holy, so be ye\n holy in all manner of conversation;_\n\n Verse 16. _Because it is written, Be ye holy, for I am holy._\n\n Verse 17. _And if ye call on the Father, who without respect of\n persons judgeth according to every mans worke, passe\n the time of your sojourning here in feare._\n\n Verse 18. _For as much as ye know that ye were not redeemed\n with corruptible things, as silver and gold, from your\n vaine conversation received by tradition from your\n fathers._\n\n Verse 19. _But with the precious blood of Christ, as of a Lambe\n without blemish, and without spot,_\n\n Verse 20. _Who verily was fore-ordained before the foundation\n of the world, but was manifest in these last times for\n you._\n\n Verse 21. _Who by him do beleeve in God that raised him up from\n the dead and gave him glory, that your faith and hope\n might be in God._\n\n Verse 22. _Seeing yee have purified your soules in obeying the\n truth through the Spirit, unto unfeined love of the\n brethren; see that ye love one another with a pure\n heart, fervently,_\n\n Verse 23. _Being borne againe, not of corruptible seed, but of\n incorruptible, by the word of God, which liveth and\n abideth for ever._\n\n Verse 24. _For all flesh is as grasse, and all the glory of man\n as the flower of grasse: the grasse withereth, and the\n flower thereof falleth away;_\n\n Verse 25. _But the word of the Lord endureth for ever: and this\n is the word which by the Gospell is preached unto you._\n\nIn this part of the chapter, there is contein\u2019d an exhortation to\npersist and goe forward in the grace of God; which is the Scope of\nthe whole Epistle, as was shewed before. Now this duty is described in\ngenerall in the 13. verse, and afterwards is set forth, and pressed by\ndivers arguments in the verses following. From the description of the\ngrace before proposed, there is as it were a conclusion drawne, which\nis inferred by a necessary connexion and consequence from the nature of\nthat grace, as it was before described; which evidently appeares by the\nconjunction _Wherefore_; and that is the reason why in all the parts\nof this exhortation, as they are distinctly propounded, there is a\nsingular respect had to some part of the description that went before,\nwherein the nature of that grace was explained. The duty therefore\nto which the Apostle doth exhort, is described. First by the cause\nand principall part thereof; which is _a lively hope_, of which there\nwas mention made before in the third verse. Secondly, By the singular\nobject of this hope, in beholding whereof it should be confirmed and\nstrengthned; which is that grace? that is now in some measure brought\nunto the faithfull, but shall hereafter be communicated more fully\nand perfectly; in these words: _Hope for that Grace, which is to be\nbrought unto you at the revelation of Jesus Christ_; which part of the\ndescription, is taken from the end of the 7. verse. 3.\u00a0By the adjunct\nof constancy and perseverance, which is especially aim\u2019d at in the\nwhole Epistle, as the chiefe scope thereof; in these words: _hope to\nthe end_. 4.\u00a0There is added also the manner and meanes of performing\nthis duty, when he tells us, that it should be done couragiously and\nreadily, with sobriety and watchfulnesse, in these words: _Gird up\nthe loines of your mind, be sober_. This exhortation is set forth\nand pressed by divers arguments; the first of which is taken from\n_regeneration_ or effectuall calling, whereby all the faithfull are\nmade the Sonnes of God, which reason is taken from the 5. verse, where\nmention is made of the regeneration of the faithfull, _by the God\nand Father of our Lord Iesus Christ_: because by this regeneration or\ncalling, the faithfull are translated from the state of sin, into the\nstate of grace: therefore this reason is given in both respects; both\nthat they should renounce their former sinnes, verse 14. and that they\nshould conforme themselves to the holinesse of that calling wherewith\nthey are called, verse 15. Which is urged and enforced by a double\nargument: the first is taken from the likenesse, that ought to be\nbetwixt the person calling and the persons called, as the Scripture it\nselfe in the old Testament witnesseth, verse 15,16. The second is taken\nfrom the severity of Gods judgement, which they can by no meanes escape,\nthat call God their Father, and yet dishonour his name, verse 17. The\nsecond argument of the exhortation, is taken from _redemption_, and the\nmeanes and end thereof, verse 18,19. Of which there was mention made\nbefore at the end of verse 3. and verse 11. Because the consideration\nof this redemption obtained by Jesus Christ, and of Christ himselfe, is\nvery necessary and effectuall to admonish, and stir up the faithfull,\nto take care of their duty: therefore the Apostle stayes a while upon\nthe description of Christ, as he was from all eternity fore-ordained to\nperforme the office of a mediatour, at the beginning of the 20. verse,\nand as he was manifest in time, verse 20,21. which is taken from verse\n11,12.\n\nThe third argument is taken from _sanctification_, as it flowes from\nthe regeneration of the spirit, and from the word of God, which are\nthe proper causes thereof, verse 22,3,4,5. whereby the way that part of\nChristian duty is commended, that hath respect to the mutuall love of\nthe faithfull amongst themselves, verse 22. because all the faithfull\nby regeneration, are made partakers of the same spirituall life; but\nyet the chiefest argument, whereby we are exhorted to constancy in that\nand every other grace, is taken from the incorruptible nature of the\nword, whereby we are regenerated, and consequently of regeneration it\nselfe; which is set forth by a comparison of things that are unlike it.\nVerse 23,24, 25.\n\nThe DOCTRINES arising herence are these.\n\nDoctrine 1. _The Consideration of the grace of God, that is brought\nunto us in Christ, should stir us up to the practice of Piety._\n\nThis is gathered from the connexion, which is intimated in that\nparticle, _Wherefore_, verse 13.\n\n_Reason_ 1. Because the end of Grace is to free us from sin, and to\nmake us conformable to the image of God, _Luke 1.74,75._ 2.\u00a0Because by\nthat meanes it is very fitting for us, to teach and further us in that\npractice. _Titus 2.11,12._ 3.\u00a0Because it cannot be truly learned by us,\nunlesse it worke this in us, _Ephesians 4.20,1,2,3,4._\n\n_Vse_ 1. This may serve _to \u2666condemne_ those that turne the grace of\nGod into wantonnes _Galatians 5.13._ 2.\u00a0_To exhort_ us to use all care\nto make this grace effectuall in our hearts, that it may bring forth\ngreat fruits of Piety.\n\n \u2666 \u201ccondemme\u201d replaced with \u201ccondemne\u201d\n\nDoctrine 2. _The foundation of sound holinesse is firmely to hope for\nthat grace that shall be revealed at the comming of Iesus Christ our\nLord._\n\nThis is gathered from the 13. verse. So _Philippians 3.20._ _Titus\n2.13._\n\n_Reason_ 1. Because this hope is the perfection of that wherein our\nspirituall life doth consist. 2.\u00a0Because this expectation represents\nthe reward unto us, by contemplating, whereupon we are made unmoveable\nand abounding in the worke of the Lord. _1 Corinthians 15.58._ _Hebrews\n6.11._ 3.\u00a0Because this hope begets patience, whereby with strong\nconsolation it doth overcome all the difficulties, that are wont to\nbefall men in the course of Godlinesse. _Hebrews 6.12,18,19._\n\n_Vse._ This may serve _to exhort_ us, to have a care to lay this\nfoundation very sure in our hearts, and daily to confirme it more and\nmore.\n\nDoctrine 3. _To keepe this hope firme and lively, we should\ncouragiously gird up our selves that we might be prepared, and ready\nto performe all those things that tend thereunto._\n\nThis is gathered from those words: _gird up the loines of your mind_;\nfor this is it, that is signified by the habit of a man, that hath his\nloines girt in Scripture, that he is prepared and ready to performe his\nduty. _Luke 12.35._\n\n_Reason_ 1. Because the difficulty to retaine this hope is very\ngreat, in so much, that it cannot be kept without earnest endeavour.\n2. Because in spirituall duties our loines are too slack, that is,\nthe sloth of sin, and infirmity hath taken hold of all our faculties.\n_Hebrews 12.12._\n\n_Vse._ This may serve _to admonish_ us, by no meanes to yeeld to the\nsloth and sluggishnesse of our corrupt nature, but to drive against it\nas much as we can, and laying aside every weight, and the sloth that\ndoth beset us, to runne the race that is set before us, _Hebrews 12.1._\n\nDoctrine 4. _Sobriety in the use of the things of this life, doth very\nmuch conduce to the furtherance of this endeavour._\n\nThis is gathered from this word, _Be sober_ and hope.\n\n_Reason_ Because the love and immoderate use of the things of this\nworld, doth so burden the soule, and glue it to the earth, that it\ncannot lift up it selfe to seeke after heavenly things.\n\n_Vse._ This may serve _to admonish us_, not to addict our minds to any\nworldly thing, but here to use this world, and not abuse it. _1\nCorinthians 7.31._\n\nDoctrine \u26665. _The state of adoption, whereby we are made the sonnes of\nGod, should stir us up to the practise of holinesse._\n\n \u2666 \u201cV\u201d replaced with \u201c5\u201d for consistency\n\nThis is gathered from these words: _As obedient Children._\n\n_Reason_ 1. Because Children should beare the image of their Father:\nNow the image of God consists in holinesse and righteousnesse.\n2. Because it is the duty of Children, readily and of their owne accord\nto apply themselves to the will of their Father. Now the will of God is\nour sanctification. _1\u00a0Thessalonians 4.3._ this is it that is intimated\nin that title, where the faithfull are called _obedient Children_.\n\n_Vse_ 1. This may serve _to condemne_ those, that with the wicked Jewes\nsay, they are the Children of Abraham and of God, when notwithstanding,\nthey doe the workes of the Devill, _Iohn 8.41,2,4._ _1\u00a0Iohn 3.8,10._\n2.\u00a0_To exhort us_, in all things to make it appeare, that we are the\ntrue sonnes of God, by obedience unto his will, and our practise of\nholinesse: for unlesse we beare the chastisements of the Lord, that by\nthem we may be made partakers of his holinesse, hereby we shew that we\nare bastards, and nor true sonnes. _Hebrews 12.8,10._\n\nDoctrine 6. _This filiall obedience, and the fashioning of our selves\naccording to the former lusts of our sins, cannot stand together._\n\nThis is gathered from the opposition, that is made betwixt these two,\nverse 14. where the one being affirmed, that we are obedient Children,\nthe other is denyed, that we should not fashion our selves according to\nour lusts.\n\n_Reason_ 1. Because they, which by regeneration are made the Children\nof God, are new creatures, have a new nature and new affections, so\nthat they have wholy renounced their former nature and affections: and\nfor this very cause they are called in the Text, _Former lusts_, or,\n_which were before_.\n\n2. Because the former lusts of sinne do wholly withdraw us from the\nwill of God, which we ought to obey.\n\n3. Because the former lusts of sinne are such, that all that are\ncome to the knowledge of the truth, may be asham\u2019d of them; this is\nintimated in the Text, where they are called _lusts which were in our\nignorance_: because they cannot endure the light.\n\n_Vse_ 1. This may serve _to condemne_ those, that professe themselves\nthe children of God, and call upon God as their Father, & yet follow\nthe same course of life that the children of this world do.\n\n2. _To exhort us_, not to conforme our selves to this world, _Romans\n12.2._ where there is a reason also given of this exhortation, in the\n1 Verse, because if we do this we cannot present our selves to God as\na living sacrifice, acceptable unto him. So _2\u00a0Timothy 2.19._\n\nDoctrine 7. _The calling of the faithfull doth necessarily require\nholinesse in them._\n\nThis is gathered from Verse 15,16.\n\n_Reason_ 1. Because holinesse is one of the chiefe ends of this\ncalling, therefore it is usually called in the Scriptures a holy\ncalling, _2\u00a0Timothy 1.9._\n\n2. Because God which calleth us is most holy, and he cals us to have\ncommunion with him in holinesse, as it is in the Text.\n\n3. Because the calling it selfe is in its own nature a setting of a man\napart from the common and corrupt use of the world to a sacred use; and\ntherefore it is a consecration or dedication of men unto holinesse.\n\n_Vse_ 1. This may serve _to rebuke and condemne those_, that seek for\nnothing by their Christian calling, but justification and blisse, and\nin the meane time altogether neglect the care to live holily.\n\n2. _To exhort us_, in all our conversation to endeavour to be holy, as\nit is in the Text; _Be ye holy in all manner of conversation_; that is,\nso walke, as it becommeth the calling, wherewith ye are called.\n\nDoctrine 8. _The severity of Gods judgement should stirre us up to the\npractise of piety._\n\nThis is gathered from Verse 17.\n\n_Reason_ 1. Because God in executing his judgements is no respecter of\npersons, as it is in the Text. Now the name and profession of the faith,\nis nothing else, but the person of the Christian; as circumcision and\nthe profession of the law was the person of the Iew: Such a profession\ntherefore without sound holinesse cannot stand before Gods Tribunall.\n\n2. Because God doth in some sort more severely require holinesse of\nthose that by their calling draw neere unto God, & call him Father, as\nit is in the Text, then he doth of others, _Leviticus 10. 3._ _I will\nbe sanctified in them that come nigh me._\n\n_Vse._ This may serve _to admonish us_ not to cosen our selves in\nrelying wholly upon the outward profession of faith, but to appeare\nbefore God alwayes with feare and reverence, as it is in the Text:\nbecause our God is a consuming fire, _Hebrews 12.29._\n\nDoctrine 9. _The consideration of our redemption should be a strong\nargument to stir up in our hearts a desire of holinesse._\n\n_Reason_ 1. Because we are redeemed from all our vaine conversation,\nalthough it be commended unto us by the use and tradition of our\nFathers, Verse 18. Therefore for a man to follow such fashions, after\nthat he is come to the knowledge of redemption, is nothing else, but to\noppose himselfe against his owne redemption, and as much as in him lies,\nto make it void and of none effect.\n\n2. Because by this redemption we are bought to be the servants of God,\n_1\u00a0Corinthians 6.20._ & _7.23._ So that we ought no longer to serve\nsinne, nor the world, nor to live according to our owne will and\npleasure, but according to the will of God and our Redeemer.\n\n3. Because the price wherewith we are redeemed; is of so great worth,\nthat it doth farre surpasse all the most precious things of this world:\ntherefore there ought to be made an excellent use thereof; and yet\nnotwithstanding only those that endeavour to be holy, make any esteeme\nof it, Verse 18,19.\n\n_Vse_ 1. This may serve _to condemne_ those that by their life\ndishonour Christ, and put their Redeemer to an open shame, _Hebrews\n6.6._ they doe as it were tread under foot his blood, that was the\nprice of our redemption, and count it an unholy thing _Hebrews 10.29._\n\n2. _To exhort us_, as often as we think of our redemption, (which we\nought to do very oft,) so often should we thinke that there are as\nit were coales of fire heaped upon our heads, wherewith we should be\ninflamed to this holinesse.\n\nDoctrine 10. _That we may gaine profit and benefit by the consideration\nof our redemption, we should diligently meditate upon Christs\npredestination, his incarnation, humiliation, and glorification._\n\nThis is gathered from Verse 20,21.\n\n_Reason_ 1. Because by this meanes alone is the breadth, and length,\nand depth, and height of Gods love in Christ made manifest, _Ephesians\n3.18._\n\n2. Because by this meanes alone doe we come to know, what a great worke,\nand of how great difficulty it was, to deliver men from their sinnes.\n\n3. Because by this also we may easily gather, how fit and just it is,\nthat we should live unto God and Christ in all holinesse, which is the\nscope of this Text.\n\n_Use._ This may serve _to admonish_ us not to passe over this\nmysterie slightly in our thoughts and meditations, but to continue in\ncontemplation thereupon, that so we may, as it were, suck therehence\nthe juice of true godlinesse.\n\nDoctrine 11. _The proper and immediate use of all our contemplation\nupon Christ, and our redemption obtained by him, is, to confirme our\nfaith and hope in God._\n\nThis is gathered from Verse 21, at the end.\n\n_Reason_ 1. Because the end of Christs mediation is, that through him\nwe should believe in God, as it is here affirmed.\n\n2. Because Christ left us an example of putting our faith and hope\nin God; for he in his way perfectly performed it, and by that meanes\nattained the highest glory.\n\n3. Because for our sakes and for our good was that glory given unto\nChrist, which our faith and hope look and seeke after.\n\n_Use._ This may serve _to exhort us_, alwayes to look unto Iesus Christ\nthe author and finisher of our faith, _Hebrews 12.2._ and by looking\nunto him to quicken our faith and hope.\n\nDoctrine 12. _The calling of the faithfull hath the purification of the\nsoule joyned with it._\n\nThis is gathered from the beginning of the 22 Verse. So _2\u00a0Peter\n2. 20._ Hence it is that the washing of baptisme represents that grace\nwhich is given in their calling: Now this purification and washing,\nwhich is communicated in their calling, and signified by baptisme,\nis not by justification only, which consists in the imputing thereof\nunto remission of sinnes, but also by sanctification and the reall\nclensing of the soule, _1\u00a0Corinthians 6.11._ _Titus 3.5._ And this\nsanctification is chiefly referred to the soule as to its proper object.\n\n_Reason_ 1. Because outward purification and sanctification is nothing\nworth at all, if it be divided from the inward: for this was the\nhypocrisie of the Scribes and Pharisees, that are said to have made\nclean the outside of the cup and of the platter, when within they were\nfull of extortion and excesse, _Matthew 23.15._\n\n2. Because the operation of the Spirit begins at the soule, and from\nthe soule is derived to the outward man: for as all pollution proceeds\nfirst out of the heart, _Matthew 15.19._ so also purification.\n\n3. Because if the soule be once purified within, outward purity will\nfollow of its owne accord, _Matthew 23.26._\n\n4. Because this purity doth more properly consist in the affection\n& intention of the soule, then in the outward practise; for the same\noutward works may be done by impure men; but the \u2666faithfull differ from\nall impure hypocrites by their inward dispositions and affections.\n\n \u2666 \u201cfaithull\u201d replaced with \u201cfaithfull\u201d\n\n5. Because the faithfull themselves are oftentimes sustained and\nreceive comfort by the purity which they have within in their will\nand purpose, though they cannot produce it into act according to their\ndesire, _Romans 7.21,25._\n\n_Use_ 1. This may serve to condemne those that are whited over with the\nname of Christians, but never look after the purity of their soules:\nand therefore they may be rightly called whited wals, _Acts 23.7._ and\nwhited Sepulchres, _Matthew 23.27._\n\n2. _To exhort us_ to use the utmost of our endeavours to purifie our\nsouls, that they may be made the temples of the holy Ghost.\n\nDoctrine 13. _This purification is wrought by the hearing of the word,\n& the effectuall operation of the holy Ghost by the word._\n\nThis is gathered from these words: _in obeying the truth through the\nSpirit_. Where the word of God, especially of the Gospell, is called\nthe truth, partly for that excellency of truth that it hath above all\nother sayings or writings, and partly because by vertue of the truth or\nfaithfulnesse of those promises which are contained in the word, this\npurification is wrought, together with all those spirituall blessings,\nthat pertaine to the consolation and salvation of the faithfull.\n\n_Reason_ 1. Because the word together with the Spirit doth reveale unto\nus that true purity which is pleasing and acceptable to God, whereof we\nare ignorant.\n\n2. Because the word together with the Spirit is the oracle or power of\nGod unto salvation, and consequently is able to beget every grace in us.\n\n3. Because faith purifies the hearts of the faithfull, _Acts 15.9._ and\nfaith comes by hearing of the word, _Romans 10.17._\n\n_Vse_ 1. This may serve _to refute_ the heresies of those, which either\nhold that there is such power in the strength of nature, that men may\nsanctifie themselves at their own free will and pleasure, or, which\ncomes all to one, maintaine that the outward preaching of the word is\nsufficient without the powerfull operation of the Spirit.\n\n2. _To exhort us_, first, to hearken diligently unto the word of God;\nsecondly, not to rest our selves satisfied in the bare letter of the\nword, but alwayes to crave the grace of God and the operation of his\nSpirit: thirdly, in the use of the word through the Spirit to seek the\npurification of our soules.\n\nDoctrine 14. _The effect and signe of a purified soule, is a pure,\nsincere, and fervent love of the faithfull, as of brethren._\n\nThis is gathered from these words: _unto love of the brethren._\n\n_Reason_ 1. Because hatred, envie, wrath, strife, enmities, and such\nlike affections, especially, when they reflect upon the good, are some\nof those filthy pollutions of the flesh, from which the soule of the\nfaithfull is purified, _Galatians 5.19,20._\n\n2. Because the purification of our soules makes us to love purity in\nothers, and no man can take delight in the purity of others, unlesse he\nbe in some measure purified himselfe.\n\n3. Because in the mutuall love of the faithfull divers operations are\nexercised, to the performing whereof, their soules are in a speciall\nmanner purified and sanctified, as doing good, bearing with infirmities,\nedification of the Church, and glorifying the name of the Lord.\n\n_Vse_ 1. This may serve _to condemne_ those, that shew themselves great\nenemies to godly men: they may rightly be called Cainites, for they\nhave gone in the way of _Cain_, with those to whom the woe is denounced\nby _Iude_, Verse 12.\n\n2. _To exhort us_ by all meanes to endeavour to gaine this brotherly\nlove of the godly: wherein there is required, First, sincerity, that it\nshould be without hypocrisie or simulation, so that it \u2666should not be\n_in words or in shew_, as the Apostle speaks, but _in heart_. Secondly,\nthat it should be not only from the heart, but from a pure heart;\nbecause there is a kinde of love that is in some sort sincere, but yet\nit is impure, whiles that it doth either neglect the chiefest good or\nelse useth such means to procure some good as are contrary thereunto:\nas if a man to deliver his brother from danger, should perswade him to\ndeny the truth, or to dissemble. Thirdly, That it should be fervent,\nbecause the affection ought to be set in the highest degree upon those\nobjects, where there is found to be the chiefest reason to stirre it up.\n\n \u2666 \u201cshold\u201d replaced with \u201cshould\u201d\n\nDoctrine 15. _Regeneration, that is common to all the faithfull, is a\nstrong argument to provoke them to love one another._\n\nThis is gathered from the end of verse 22. and the beginning of the 23.\nwhere this reason is given, why they should love one another, because\nthey are borne againe.\n\n_Reason_ Because by this regeneration all the faithfull are brethren,\nbegotten by the same Father, of the same blood, and partakers of the\nsame spirit.\n\n_Vse._ This may serve _to exhort us_, to be mindfull all this argument,\nand to give it roome and power in our hearts, so that we may upon\noccasion say as _Abraham_ did, _Genesis 13.8._ _Let there be no strife\nbetweene me and thee; for we are brethren_: and to admonish others also\nin those words of _Moses_ _Acts 7.26._ _Sirs, Ye are brethren: Why doe\nye wrong one another?_\n\nDoctrine 16. _The word of God is the incorruptible seed or principle of\nthis regeneration._\n\nThis is gathered from the 23. verse.\n\n_Reason_ 1. Because it is the word of God, (as it is in the Text;)\nwhich liveth and abideth for ever; whose nature it resembleth in this,\nthat the operation thereof is not \u2666momentary or temporary, but it\nabideth for ever. 2.\u00a0Because to speake properly, it is the word of\neternall life, _Iohn 6.68._ for the end and use thereof is, to bring\nmen to eternall life. 3.\u00a0Because where it is once truly received, it\nnever faileth. _Iohn 4.14._\n\n \u2666 \u201cmomentany\u201d replaced with \u201cmomentary\u201d\n\n_Use_ 1. This may serve _to refute_ the errour of those, which hold\nthat they that are truly regenerated, usually fall away from the grace\nof God, and so are borne againe and againe, after they have beene\nregenerate: This is contrary, not only to the promise and covenant\nof God, that he will keepe the faithfull, that they shall not depart\nfrom him _Ieremiah 32.40._ and to that comfort which Christ gives his\nmembers, that no man shall pluck them out of his hand, _Iohn 10.28._\nBut also to the operation of the spirit in the hearts of the faithfull,\nand to the nature of the life it selfe, that is communicated unto them,\nwhich is incorruptible and eternall, as it is in the Text.\n\n2. _To comfort us_ against all those feares and terrours, that may\narise from the consideration of our own infirmities; for although\nof our selves we are continually falling to corruption, yet there is\nsomething borne in us, if we be truly faithfull, which is incorruptible\nand shall abide unto eternall life.\n\n3. _To exhort us_ to carry our selves answerable in all Christian\nduties, that is, to be constant and incorruptible in performing them:\nand this is it at which the Apostle doth especially aime at in this\nplace, when he stirres up the faithfull to a fervent and constant love\none of another, by this argument, because they are borne againe by the\nincorruptible word.\n\nDoctrine 17. _The condition wherein the faithfull are put by this\nincorruptible regeneration of the word, is farre more excellent then\nall the glory of this world._\n\nThis is gathered from verse 24,25. where there is a comparison made\nbetwixt, flesh, grasse, the flower of grasse, and the glory of man,\non the one side, and the word of God on the other; not as the word is\nconsidered in it selfe, but as it is received by the faithfull, and\ntranslates them into the kingdome of God.\n\n_Reason._ Because as it is in the text, there is nothing in all the\nworld but vanity, that quickly falleth away: whereas the word of God\nendureth for ever.\n\n_Vse_ 1. This may serve _to exhort us_ to make more precious account\nof the word of God and of his kingdome, then of all the world, and\nthat not only in respect of our selves, but of others also; as the\nApostle doth in this place extoll the word of God and the condition\nof the regenerate above all the things of the world, that by this\nconsideration among others he might move the faithfull to esteeme\nof others, that are regenerate, more highly, and to love them more\nfervently, then all the things of the world.\n\n2. To comfort us, in that God of his bounty and grace hath advanced us\nto such a dignity.\n\nDoctrine 18. _We ought to have a singular respect unto this dignity\nand excellency in the word of God, as it is preached unto us by the\nGospell._\n\nThis is gathered from the 22 verse at the end.\n\n_Reason_ 1. Because the same word of God is preached unto us, that is\nso much commended by the Prophets, Apostles, and by Christ himselfe, as\nit is in the Text, _this is that word_.\n\n2. Because it makes much unto our salvation, as it is preached unto us.\n\n_Use._ This may serve _to admonish us_, not to satisfie our selves with\nsome generall esteeme of the word, as many are wont to doe, that are\nweary of the word that is preached unto them, and loathing it do reject\nit; but religiously and reverently to receive the word that is preached\nunto us, as the eternall word of God.\n\n\n\n\n Illustration: (\u2021 decoration)\n\n Chapter II.\n\n\n Verse 1. _Wherefore laying aside all malice, and all guile, and\n hypocrisies, and envies, and evill speakings,_\n\n Verse 2. _As new borne babes, desire the sincere milke of the\n word, that ye may grow thereby._\n\n Verse 3. _If so be ye have tasted that the Lord is gracious._\n\n Verse 4. _To whom comming as unto a living stone, disallowed\n indeed of men, but chosen of God, and precious,_\n\n Verse 5. _Ye also as lively stones are built up a spirituall\n house, an holy Priesthood, to offer up spirituall\n sacrifice, acceptable to God by Iesus Christ._\n\n Verse 6. _Wherefore it is contained in the Scripture, Behold,\n I lay in Sion a chiefe corner stone, elect, precious,\n and he that beleeveth on him shall not be confounded._\n\n Verse 7. _Vnto you therefore which believe he is precious, but\n unto them which be disobedient, the stone which the\n builders disallowed, the same is made the head of the\n corner,_\n\n Verse 8. _And a stone of stumbling, and a rock of offence, even\n to them which stumble at the word, being disobedient,\n whereunto also they are appointed._\n\n Verse 9. _But ye are a chosen generation, a royall Priesthood,\n an holy nation, a peculiar people, that ye should shew\n forth the praises of him, who hath called you out of\n darknesse into his marvellous light:_\n\n Verse 10. _Which in time past were not a people, but are now the\n people of God; which had not obtained mercy, but now\n have obtained mercy._\n\nTHE same exhortation that the Apostle had before proposed, he doth here\nagaine repeat and presse, and that not simply and barely, but by that\nprinciple and meanes, whereof there may and ought to be very good use\nmade. For by occasion of those things, which he had lately spoken of\nthe word of God, he stirres up all the faithfull to the right use of\nthis word, by whose helpe they might persist and grow in that grace,\nwherein they stood. The occasion and connexion of this exhortation\nwith the words going before is intimated in that phrase or particle,\n_Wherefore_. The exhortation it selfe is to a desire or love of the\nword of God, which he had before commended, verse 2. Which exhortation\nhe doth so lay downe, that in the first place he shewes, that the\nvices which are contrary to this duty, must be laid aside, and taken\nheed of which are five: _malice_, _guile_, _hypocrisies_, _envies_,\n_evill-speakings_, verse\u00a01. And in the second place he gives reasons\nagreeable thereunto, to stirre us up unto this duty, (to wit, a desire\nof the word.) The first reason is taken, from the use or effect of this\nword in respect of them, that it makes much for the edification of the\nfaithfull: and this Use is allegorically set forth, verse\u00a02. where the\nregenerate faithfull are compared to infants newly borne, and the word\nto sincere milke; and the edification which is made by the word, is\ncompared to that action, which infants obtaine by the use of wholesome\nmilke. The second reason is taken, by a continuation of the same\nallegory, from the object of the word, which he proposed to be tasted,\nand that is God himselfe and our Saviour Jesus Christ: whose perfection\nand fitnesse for edification is declared. Verse\u00a03. where he is said to\nbe _gracious_: and is confirmed also by the experience and testimony\nof all the faithfull, who are said to have tasted this graciousnesse,\n_ibid._ _if so be yee have tasted that the Lord is gracious_.\n\nIn the explication of this affection that ought to be set upon our Lord\nJesus Christ, as the primary object of this word, the Apostle continues\nfrom Verse 4 to the 11. Where in the first place the affection and duty\nit selfe of comming unto Christ, and adhering unto him by faith, is\nproposed, verse\u00a04. _To whom comming_. And then the reason of this\nduty is allegorically declared, to wit, that Christ is the foundation\nof the spirituall building that liveth for ever. _Ibid._ _as unto a\nliving stone_; and the faithfull are the parts of the building, or\nof the spirituall house that is to be built upon this foundation, at\nthe beginning of verse\u00a05. And he doth further illustrate both parts\nof this reason. The first, concerning the foundation or subject, he\ndoth declare by divers arguments; when he saith that it was disallowed\nof men, but yet chosen of God, and precious, verse\u00a04. The second,\nconcerning the parts of the building that are joyned to it, he doth\nillustrate & urge from the effects, which are allegorically also set\nforth, to wit, that by this comming unto Christ, as unto the foundation,\nthe faithfull are not only made a spirituall house, as the temple\nwherein sacrifices acceptable to God are offered up, but they shall\nalso be the Priests that shall offer up spirituall sacrifices,\nacceptable to God through Iesus Christ, verse\u00a05. This that hath beene\nspoken of the saving effect of Christ, as our Saviour; which redounds\nunto all the faithfull, the Apostle doth confirme by the testimony\nof Scripture, verse\u00a06. Which testimony he doth explaine and apply by\nthe contrary affections and manners, how contrary sorts of men carry\nthemselves towards Christ, that is, the believers, and the unbelievers:\nTo the believers Christ is said to be precious, verse\u00a07. at the\nbeginning, because they put their whole trust and confidence in Christ,\nand consequently give him the honour of the true Messias and Saviour:\nbut to the unbelievers he is a stone of stumbling, and a rock of\noffence, verse 7,8. Because being offended at his humility they do\nnot receive him as their Saviour: whose infidelity he doth illustrate\nby the antecedent decree of God, whereby it was ordained, verse\u00a08.\nat the end. _Whereunto also they are appointed._ As on the contrary\nthe condition of the faithfull is illustrated. First, by the secret\nelection of God, that was the cause thereof, verse\u00a09. at the beginning.\nSecondly, by the dignity which they obtaine by faith by vertue of this\nelection, to wit, that they are _a royall Priesthood, an holy nation,\nGods peculiar people_. Thirdly, by the end and use of this dignity\nto which they are called, which is, to shew forth the praise of God,\nverse\u00a09. at the end. Fourthly, by comparing the state that is unlike\nit, wherein they were before their calling, to this state of excellency\nand dignity whereinto they are now put by their calling unto faith in\nChrist, verse\u00a010.\n\nThe Doctrines arising from hence are these.\n\nDoctrine 1. _The right use of the word of God is the proper meanes to\nincrease grace._\n\nThis is gathered from the connexion of this exhortation with that which\nwent before. For when the Apostle had before exhorted to constancy\nin grace, and to obedience, in holinesse, and to brotherly love; by a\nreason also taken in the last place from the worde of God, whereby as\nof incorruptible seed all the faithfull are regenerated, here in the\nbeginning of this Chapter, he commends unto us the right use of that\nword, as the proper and only meanes to perfect all those things.\n\n_Reason_ 1. Because the word is the instrument chosen by God and\nsanctified to that use. _1\u00a0Corinthians 1.21._ 2.\u00a0Because the word,\nespecially of the Gospell, is the ministration of the Spirit, who\nis the authour and finisher of every grace. _2\u00a0Corinthians 3.6,8._\n3.\u00a0Because the word shewes us the good and perfect will of God. _Romans\n12.2._\n\n\u26662. Because it furnisheth a man unto every good worke. _2\u00a0Timothy\n3.17._\n\n \u2666 \u201c4\u201d replaced with \u201c2\u201d; misnumbered.\n\n_Vse_ 1. This may serve _to refute_ some fanatick hereticks, that\nneglect the word of God and looke for immediate revelations, and dreame\nof a greater perfection then is contained in the word.\n\n2. _To exhort us_, to give diligent heed unto the word of God in all\nthings, untill we come to the end of perfection in heaven. _2\u00a0Peter\n1.19._\n\nDoctrine 2. _If we meane to use the word of God aright, wee must have\nour minds ready and willing to lay aside all those vices that are\ncontrary to the power of the word._\n\nThis is gathered from the 1. verse. Where five remarkeable vices are\npropounded, to be laid aside, denyed, and mortified, before the word\ncan have its due effect in our hearts.\n\n_Reason_ 1. Because as the matter, if it be not fitly prepared, cannot\nreceive the forme; neither can the field, if it be not manured, cherish\nthe seed to bring forth fruit: So neither can the heart of man, if\nit be not subdued by repentance, receive the word of God with profit.\n2.\u00a0Because such a purpose to forsake all that is contrary to the word\nof God, is the first beginning of that saving operation, which the word\nof God doth make, wheresoever it begins to be received, and whereby it\nmakes way for it selfe, to perfect all operations.\n\n_Vse_ 1. This may serve _to condemne_ those, that will be hearers of\nthe word of God, but so, that they will not forsake their accustomed\nsinnes. 2.\u00a0_To admonish us_, not to take this thought and purpose into\nour minds in the generall, and once only at our first conversion; but\nupon all occasions, seriously to renew this purpose, especially when we\nprepare our selves to heare the word of God.\n\nDoctrine 3. _We must lay aside these vices not in part only, but\nwholly._\n\nThis is gathered from the word, _all_.\n\n_Reason_ 1. Because repentance is not true and unfained, unlesse it\nabhor the very nature of sinne; it must with one and the same kind\nof hatred hate all kind of sinne. 2.\u00a0Because a man may easily deceive\nhimselfe, whiles he thinks that he hath laid aside some vice, if he\ndoth not detest all appearance of it, what Specious shew soever it may\nseeme to have.\n\n_Vse._ This may serve _to instruct_ us, seriously to examine our hearts,\nleast through some deceitfulnesse thereof, there should lurke some vice,\nwhereof we thinke our selves to be free.\n\nDoctrine 4. _We should have a singular care to lay aside those vices,\nthat are contrary to those duties, to which we are in a speciall\nmanner called; and to that disposition, which is especially required\nin Christians, that they may profit by the word of God._\n\nThis is gathered herence, that the Apostle, when in the last place,\nhe had exhorted unto unfained love of the brethren at the 21. verse of\nthe former Chapter, doth here marke out those vices, that are most of\nall contrary to this love; & when he would commend the simplicitie of\ninfants, as a disposition requisite to receive the word of God with\nprofit, he casts aside those vices which are directly opposed to that\nsimplicity.\n\nDoctrine 5. _To make a good use of the word, besides the laying aside\nof those evill affections, that we spake of before, it is required that\nwe should stirre up that good affection in our hearts, which is called\nappetite or desire._\n\nThis is gathered from the 2. verse. Now this desire is expressed in\nother places of the Scripture, by a spirituall hunger and thirst.\n_Isaiah 55.1._ _Apocalypse 21.6._ And the degree thereof is set downe,\nthat it should be the highest. _Psalms 119.20,81,82._ which containes\nin it, 1.\u00a0a high esteeme of Gods word. _Psalms 119.2._ 2.\u00a0An earnest\nendeavour, answerable thereunto, to use it and enjoy it. _Iohn 6.27._\n3.\u00a0A delight, whereby we are well pleased in the sweetnesse thereof,\n_Psalms 119. 103._\n\n_Reason_ 1. Because the word is absolutely necessary for us; without it\nwe cannot live; for it is our milk or spirituall food, as it is in the\ntext. 2.\u00a0Because we alwayes want something that may begotten: this is\nalso signified in the text, when we are called new borne babes; whereby\nit is intimated that our imperfection is so great, that by reason of\nit, we should earnestly desire the helpe of the word. 3.\u00a0Because the\nexcellency and perfection of the word is so great, that it should of it\nselfe delight us, though we stood in no need of it our selves; this is\nalso intimated in the text, when there is mention made of the sincerity\nof the word, and of the goodnesse of God that appeares therein.\n\n_Vse_ 1. This may serve to condemne that satiety and loathing of the\nword, that appeares too evidently in too too many.\n\n2. _To admonish us_, not to suffer our affections to be taken up with\nthe things of this world, thereby to lessen that desire, which we\nshould have to the word of God. 3.\u00a0_To exhort us_, to use the utmost\nof our endeavours to stir up and increase these pious affections in our\nselves.\n\nDoctrine 6. _This affection and desire that wee ought to have to Gods\nword, should have respect to the sincerity thereof._\n\nThis is gathered from that, _desire the sincere milke of the word_:\nthat is, the nature it selfe of the word and of the things proposed\ntherein, as they are pure, and \u2666afford nourishment fit for our Soules.\n\n \u2666 \u201caffoord\u201d replaced with \u201cafford\u201d\n\n_Reason_ 1. Because otherwise we doe not desire the word, as it is\nthe word of life, or the bread of life, or the milke of life, as it\nis in the text, but as we doe apprehend it under some carnall shew.\n2.\u00a0Because this desire alone proceeds from spirituall life, which\nseekes after that in the word that tends unto life, which is intimated\nalso in the text by the similitude of infants, that naturally desire\ntheir mothers milke.\n\n_Vse_ 1. This may serve _to reprove those_ ministers that falsifie the\nword of God by their owne mixtures and devices, and obtrude upon him\nan adulterate word, in stead of the simple and sincere word. 2.\u00a0_To\nadmonish_ the hearers not to suffer their affections to be carried\neither towards the person of the speaker, or towards the manner his\nspeaking, much lesse towards those strange forgings which many use in\ntheir speaking, but sincerely to seeke for the sincerity of the word.\n\n3. _To exhort us_, highly to prize this sincerity of the word, and to\nendeavour all that we can to preserve it as well in our selves as in\nthe Church.\n\nDoctrine 7. _Then and not before, doe we use the sincere word of God\naright, when we grow thereby._\n\nThis is gathered from these words: _that ye may grow thereby_. This is\nsignified in all those places of Scripture, where the end of the word\nis made to be the edification of the faithfull: for _to edifie_ is to\npromote the structure of the edifice, to a greater perfection, after\nthat the foundation is already laid. This is expressed also _Ephesians\n4.16._\n\n_Reason_ 1. Because we are imperfect, like as infants that are newly\nborne: now we are perfected, when the word of God dwells richly in\nus, _Colossians 3.16._ 2.\u00a0Because the word it selfe in its owne nature\nalwayes tends and leads to perfection: for it is the perfect will of\nGod, _Romans 12.2._\n\n_Vse_ 1. This may serve _to reprove_ those, who, when for the time they\nought to be teachers, doe yet remaine unskilfull and infants, _Hebrews\n5.12,13._ 2.\u00a0_To admonish us_, never so to rest satisfied with that\nwhich we have attained, as if there were nothing more to be gotten; for\nalthough we have all other things, yet it is required, that we should\nincrease more and more in it, _1\u00a0Thessalonians 4.1,10._ 3.\u00a0_To informe\nus_, hereby we may understand, that the word of God is necessarily to\nbe used, not only by the ignorant and unskilfull, but also by all those\nthat doe yet want some thing, and doe desire to increase that which\nthey have. 4.\u00a0_To instruct us_, to examine our selves by this marke,\nwhether we use the word of God aright or no?\n\nDoctrine 8. _In the Gospell there appeares such graciousnesse and\ngoodnesse of God, that it stirres up all the faithfull, to an earnest\ndesire thereof._\n\nThis is gathered from the 3. verse, _that the Lord is gracious_: Where\nby _God_ we are to understand Christ, as it appeares by the following\nwords: by _\u2666graciousnesse_ we are to understand that grace which is\nrevealed in the Gospell, as it evidently appeares by the connexion of\nthis verse, with that which went before. _So_ _Titus 3.4._\n\n \u2666 \u201cgratiousnesse\u201d replaced with \u201cgraciousnesse\u201d\n\n_Reason_ 1. Because this glorious grace of God, \u2666which brings salvation\nunto men by Christ, is the subject matter and argument of the Gospell.\n\n \u2666 \u201cwhch\u201d replaced with \u201cwhich\u201d\n\n2. Because God bestowes this grace upon us, being altogether unworthy\nof it, enemies to him, and seeking no such thing of him: for after such\na manner is this grace bestowed upon us, as that from the beginning to\nthe end, the whole businesse depends upon the meere goodnesse of God.\n\n_Vse_ 1. This may serve _to informe us_, to judge of the quality and\nquantity of the goodnesse and graciousnesse of Christ, no other way\nbut by the word of the Gospell; for we must not imagine, as many use\nto doe, that through the graciousnesse of God, it shall be well with\nus, though we continue in our sinnes without repentance and turning to\nGod: no such graciousnesse is revealed in the Gospell. 2.\u00a0_To instruct\nus_, alwayes to admire the riches and bounty of Christs grace, that\nis revealed in the Gospell. 3.\u00a0To exhort us, earnestly to desire, to\ntake delight, and to rejoyce in hearing and meditating upon Gods word.\n_Psalms 27.4._ & _65.4._ & _119.103._ in this respect is the use of the\nword of the Gospell compared to the banquet of a King, wherein all\nthings are full of Sweetnesse and delight. _Luke 14.16,17._\n\nDoctrine 9. _This goodnesse of Christ in the Gospell is proposed to us\nto be tasted._\n\nThis is gathered from these words: _If so be ye have tasted_. So\n_Psalms 34.8._ _Taste and see._ That is, we should so lay hold upon\nit by faith, that we may have an inward sense, and experience of the\nvertue and power thereof.\n\n_Reason_ 1. Because in the Gospell, we are called to such a neere union\nand communion with Christ, that he is made unto us our spirituall bread\nand food, So to be tasted and eaten by faith, that he turnes to our\nspirituall nourishment. 2.\u00a0Because our comfort depends upon this, if\nwee perceive in our selves the savour of Christ, as it were the savour\nof life unto life. _2\u00a0Corinthians 2. 15,16._ 3.\u00a0Because the power of\nChrist in drawing our soules unto himselfe, for the most part consists\nin this, that we have his goodnesse and love, to be tasted, as it were,\n_Galatians 2.20._ _2\u00a0Corinthians 5.14._\n\n_Vse_ 1. This may serve _to reprove those_, that doe not use the word\nof God, as food to be tasted and eaten, but for custome and _pro forma_\nfashion-sake only, or at least account it a thing to be understood and\ndisputed of only; but not to be tasted.\n\n2. _To exhort us_, to use all care and diligence to preserve this taste\nof the goodnesse of Christ in the Gospell; for this is proper to the\nregenerate, as it appeares in the text: and consequently it is a signe\nof salvation. Some indeed that are not regenerate are said to taste\nof the heavenly gift, of the good word of God, and the powers of the\nworld to come, _Hebrews 6.4,5._ but this comes to passe, first, by\nsome speciall operation of Gods Spirit, whereby such men are enlightned\nabove the common sort of unregenerate men. Secondly, this is but for\na little while, it is not constantly. Thirdly, in the unregenerate\nit is but a sudden motion of the minde, it is not a rooted affection.\nFourthly, it is either of grace only to come, which is apprehended\nalso, but by a humane and uncertaine hope; or else it is a presumption\nwithout ground: but the taste of the faithfull is of grace, not only\nto come, but also present, with a divine assurance wrought by the\noperation of the holy Ghost, and sound faith and repentance.\n\nDoctrine 10. _The regenerate in the beginning; although they be truly\nfaithfull, yet they have but a little taste of Gods goodnesse, they do\nnot fully comprehend it._\n\nThis is gathered from the same words.\n\n_Reason_ 1. Because they are new borne babes, and therefore weake.\n\n2. Because God useth to bring his children by degrees unto perfection;\nso that at first they do perceive but a part or the first fruits of his\ngoodnesse, and afterwards they have the whole, as it were shed abroad\nin their hearts.\n\n3. Because in the beginning they want that experience, whereby the\ngoodnesse of God afterwards is made more perfectly knowne unto them.\n\n4. Because oftentimes they are also somewhat negligent; whereby it\ncomes to passe, that they do not use the meanes of grace with that\naffection as they ought, as it is intimated in the text, when they\nare stirred up to a more fervent desire of the word of God.\n\n_Vse_ 1. This may serve _for consolation_ against those feares that\narise sometimes in the soules of the godly, for that they have but\na little measure of peace, joy, and the like fruits of the Spirit,\nwhereby men perceive the goodnesse of God towards them: for they must\nunderstand that the faithfull do usually perceive but a little measure\nof this grace at the beginning.\n\n2. For exhortation, so much the more to long for the state of\nperfection, and not to rest in these small beginnings.\n\nDoctrine 11. _That taste of the grace of God which we either now have,\nor formerly had, should stirre us up to desire and seeke after the same\nmore and more._\n\nThis is gathered from the connexion of these words with those that went\nbefore.\n\n_Reason_ 1. Because to that end is there a taste of this grace given,\nto stirre up the appetite.\n\n2. Because the goodnesse of God it selfe is in a manner contemned\nand vilified, if it be neglected, after it hath beene once tasted: &\ntherefore in this respect they sinne more grievously, who when they\nhave tasted this grace of God, do little esteem of it, then they, who\nout of ignorance make no reckoning of it at all.\n\n_Use_ 1. This may serve to reprove those that have left their first\nlove, _Apocalypse 2.4._\n\n2. _To exhort us_, in meditating upon the goodnesse of God in Christ,\nand from the sense and experience that God hath given us of it\nheretofore, to inflame our mindes with an earnest desire to have a\nfuller measure of this grace, and to that purpose religiously to use\nall meanes, whereby it is usually communicated unto men.\n\nDoctrine 12. _The primary duty of Christians, whereby it is also that\nthey are made Christians, is to come unto Christ._\n\nThis is gathered out of the fourth verse. Now to come unto Christ, is\nnothing else but to believe in him. So _Iohn 6.35._ _He that comes unto\nme_, and _he that beleeves in me_, are made all one. So _Iohn 5.40._\n_To come unto Christ, to receive Christ, and to believe in him_, are\none and the same. And _Hebrews 10.22._ We are said to draw neere by an\nassurance of faith.\n\n_Reason_ 1. Because our salvation depends upon that union which we have\nwith Christ: whence it is also, that we are said to come unto Christ,\nthat we may have life, _Iohn 5.40._\n\n2. Because by nature we are strangers and far remote from Christ, and\nsalvation obtained by him, yea and after that we are called unto Christ,\nwe are not so perfectly conjoyned.\n\n3. Because all Christian piety is nothing else, but a continuation\nand renovation of this accesse unto Christ, and by Christ unto God.\nIn the hearing of the word we come unto Christ, as our Teacher; in our\nprayers we come unto him as our advocate; in the administration of the\nLords Supper we come unto him as the Authour of a Kingly mariage feast,\nMatthew 22. And all other duties do so depend upon these, that looke\nhow we approve our selves in these, such must we needs be in the others\nalso.\n\n4. Because Christ cals and invites us especially unto this, to come\nunto him, _Matthew 11.28._ _John 7.37._\n\n_Vse_ 1. This may serve to convince all those of death and of sinne,\nthat have either no knowledge of Christ at all, or doe not endeavour\naccording to that knowledge which they have, to come unto him, and\npartake of his grace.\n\n2. To refute the Papists and such like, that draw men away from Christ\nto the holy Angels, to the Pope, and to themselves.\n\n3. To exhort us, alwayes to set Christ before us, as our marke and\nscope, _Philippians 3.8._ &c.\n\nDoctrine 13. _We must come unto Christ as unto a living stone_:\n\nThis is gathered from Verse\u00a04. Now Christ is called _a stone_ for that\nfirme power, whereby he doth sustaine and beare up the edifice of the\nwhole Church, _Zachariah 4.7._ And he is called, _a living stone_,\nbecause that power whereby he doth beare up the Church is quickning,\nand communicates spirituall and eternall life to the whole edifice,\n_John 5.26._\n\n_Reason_ 1. Because by sinne we were bereft of all life both the\nprinciple and foundation of life, nor can it be restored unto us any\nother way but in Christ.\n\n2. Because unlesse we come unto Christ under this relation, we do not\nimbrace him as he was ordained by God, and is proposed unto us; and\nconsequently we do not hold the true Christ, but a feined and imaginary\none.\n\n3. Because our faith cannot rest satisfied but in him that hath\nthis strong power to quicken, for faith seekes life from a firme and\nundeceiving principle.\n\n_Use_ 1. This may serve to refute that blasphemy of the Papists, who\nwill have the Pope, a dead stone, to be that rock or stone, whereupon\nthe Church is built. For _Peter_, under the pretence of whose name the\nPope challengeth this to himselfe never exhorted the faithfull to come\nto him as unto a living stone, but unto Christ only. And therefore\n_Peter_ himselfe in these words explaines unto us, what was the minde\nof Christ, _Matthew 16.18._ when he said: _Thou art Peter, and upon\nthis rock I will build my Church_, that is, upon this living stone whom\n_Peter_ at that time confessed to be the Son of the living God, that\nis, the living stone. Now _Peter_ and the Apostles together with the\nProphets may be called the foundation of the Church by a Metonymy of\nthe adjunct for the subject; because they laid and preached Christ\nas the true foundation, _Ephesians 2.20,21._ but the Popes can in no\nother respect challenge this unto themselves, but as they are stones of\noffence and ruine.\n\n2. To instruct us, wholly to depend upon Christ, and to put all our\nconfidence in him.\n\n3. To exhort us, with all joy and rejoycing to helpe forward the\nbuilding of the Church upon Christ, shouting and crying out, as it is\nin the Prophet _Zachary_, _Grace, grace unto him_.\n\nDoctrine 14. _Christ is refused by men, when they will not come unto\nhim as unto a living stone._\n\nThis is gathered from the fourth Verse. So _Psalme 118.22._ and _Luke\n2.34._\n\n_Reason_ 1. Because he hath not that outward Majestie and pompe\nwherewith naturall men are taken, _Isaiah 53.3._ _1\u00a0Corinthians\n1.22,23._\n\n2. Because men by nature are blinde, so that they cannot perceive their\nowne misery _extra Christum_, out of Christ, nor that salvation which\nis offered in Christ, _1\u00a0Corinthians 2.14._\n\n3. Because they too much love themselves, and put trust in themselves,\nso that they cannot endure that doctrine of Christ, whereby they are\ncalled to deny and forsake themselves, and to put their confidence in\nChrist alone.\n\n_Use_ 1. This may serve to informe us, that we should attribute nothing\nto the world in those things which belong unto Christ.\n\n2. To admonish us, not to trouble our mindes, for that the world is\naverse from Christ and true faith.\n\n3. To exhort us, patiently to beare it, if we be refused and scorned by\nmen; for the servant is not greater then his Master.\n\n4. To instruct us to beware that we do not communicate in the least\nrespect with the world in refusing of Christ.\n\nDoctrine 15. _Christ was chosen and ordained by God, that he should be\nexceeding precious unto us._\n\nThis is gathered from the fourth verse. Now we must understand this\nso, as that we comprehend both the predestination of Christ, and the\nsending of him into the world, and his unction, together with all those\ntestimonies, which were given by God unto this mysterie.\n\n_Reason_ 1. Because the love and mercy of God is so great towards us:\nfor so God loved the world, that he gave his Sonne, &c. _Iohn 3.16._\n\n2. Because in the obedience of Christ God is well pleased, _Matthew\n3.17._\n\n3. Because Christ hath perfected and finished all those things, which\nbelong to our salvation and the glory of God.\n\n_Vse_ 1. This may serve _to enforme us_, that we ought to be assured\nof this, that howsoever the world opposeth it selfe against Christ, yet\nChrist shall prevaile and raigne for ever, because he is chosen of God.\n\n2. To comfort all the faithfull, that beleeve and put their confidence\nin Christ, because they beleeve in him that was chosen of God, to save\nthem.\n\n3. To exhort us, in all our practise throughout the whole course of our\nlives, to make it appeare, that Christ is more precious to us, then all\nthe things in the world, _Philippians 3.8._ _Proverbs 8.10,11._\n\nDoct. 16. _The faithfull are living members of the same building,\nwhereof Christ is the foundation._\n\nThis is gathered from the beginning of the 5. verse.\n\n_Reason_ 1. Because Christ together with all the faithfull makes one\nmysticall body, _1\u00a0Corinthians 12.12._\n\n2. Because being compacted in this body, they partake of the very life\nof Christ, _Ephesians 4.16._\n\n3. Because they shew forth this life or power in bringing forth fruits\nanswerable thereunto, _Iohn 15.5,16._\n\n_Vse_ 1. This may serve _to comfort us_, when we rightly esteeme of the\ndignity of this condition, it will strengthen our mindes against all\nthe troubles that can befall us therein.\n\n2. To exhort us, so to carry our selves as it becommeth those, that are\ncalled to partake of the life of Christ.\n\nDoctrine 17. _By that union which all the faithfull have with Christ,\nthey are made spirituall temples, Priests, and sacrifices acceptable to\nGod._\n\nThis is gathered from the 5 verse.\n\n_Reason_ 1. Because God is in an especiall manner present with\nthem, and dwels in them by his Spirit and grace, as in his Temple,\n_2 Corinthians 6.16._\n\n2. Because By the same spirit he makes them fit and ready to performe\nthose duties, that are more acceptable unto him, then were ever any\nexternall sacrifices, _Psalme 51.18,19._ _Hebrews 13.16._\n\n3. Because in performing these duties before God they do offer and\ndedicate themselves wholly unto God.\n\n_Vse_ 1. This may serve to admonish us, to have a care accordingly\nnot to defile the Temple of God, _1\u00a0Corinthians 3.16,17._ that our\nPriesthood doth not dishonour God, and that our Sacrifices be not lame,\nand maimed, and such as are not acceptable unto God.\n\n2. To exhort us, to addict our selves wholly to Gods glory and his\nworship; for God will be sanctified in those that draw neere him,\n_Leviticus 10.3._\n\n3. To refute the Papists, that rob Christians of this honour, and\nobtrude carnall Temples, priesthoods, and sacrifices upon God and men\nin stead of spirituall.\n\nDoctrine 18. _Those duties which we performe in Christ are acceptable\nunto God by Christ._\n\nThis is gathered from the 5 verse, at the end. But they are acceptable\nnot as merits, but as sacrifices of praise and thanksgiving, as it is\nintimated in the Text.\n\n_Reason_ 1. Because by Christ our persons are reconciled unto God,\nand received into the number of those whom God approves and by whom he\ndelights to be worshipped.\n\n2. Because Christ covers our infirmities.\n\n3. Because by his intercession our duties are commended unto God.\n\n_Use_ 1. This may serve to comfort us, even when we looke upon our owne\ninfirmities, and the unworthinesse of all our performances.\n\n2. To exhort us, to go cheerefully about the duties of piety, because\nour worke shall not be in vaine in the Lord, _1\u00a0Corinthians 15.58._\n\nDoctrine 19. _The same Christ was after the same manner a Saviour in\nthe Old Testament, as he is in the New._\n\nThis is gathered from the sixth Verse.\n\n_Reason_ 1. Because he was a Lambe slaine from the foundation of the\nworld; according to the decree, promise, and acceptance of God, and\naccording to the faith and hope of the godly, _Apocalypse 13.8._\n\n2. Because the Catholick Church is but one, consisting of all the\nfaithfull from the beginning of the world, _Hebrews 12.23._\n\n_Use_ 1. This may serve to refute those, that make the people of Israel\neither to have beene altogether carnall, or to have beene saved by the\nobservation of the Law.\n\n2. To exhort us to flye unto Christ, and to put our confidence in him,\nin whom all the faithfull from the creation of the world did put their\ntrust, and by whom they were saved.\n\nDoctrine 20. _Christ is as it were the corner stone in the building of\nthe Church._\n\nThat is, he doth conjoyne, uphold and direct all the parts of the\nbuilding, or members of the Church.\n\n_Reason_ 1. Because he is the beginning or foundation of the Church.\n\n2. Because he unites those people that were before farre divided, the\nJewes and Gentiles.\n\n3. Because he is the rule or line of direction in all the building that\ntends to salvation.\n\n_Vse_ 1. This may serve to refute the blasphemy of the Papists, whereby\nthey make the Pope the head of the Church, and to that purpose wrest\nthis very title and words thereunto.\n\n2. To instruct us, wholly to depend upon Christ for the direction of\nour soules to everlasting life.\n\nDoctrine 21. _There is nothing at all that can be compared with Christ\nour Saviour for dignity, use, and excellency._\n\nThis is gathered from these titles, _elect and precious_.\n\n_Reason_ 1. For the dignity of his person.\n\n2. For the effectualnesse of his operation, in satisfaction, merit, and\napplication of those things which belong unto our salvation.\n\n3. For the excellency of those benefits which redound unto the Church\nby him.\n\n_Vse._ This may serve to admonish us, to have no common conceit\nof Christ, or to rest in a vulgar esteeme of him, but earnestly to\nendeavour to conceive of him so, as his dignity and excellency doth\ndeserve.\n\nDoctrine 22. _No man that truly beleeveth in Christ, shall ever be\nconfounded, his expectation shall not be frustrated, his desire and\nconfidence shall not be in vaine._\n\n_Reason_ 1. Because Christ was appointed by God by a certaine and\nimmutable decree to be the Saviour of all those that beleeve in him.\n\n2. Because all power is given unto him both in heaven and earth.\n\n_Vse._ This may serve to comfort us against those feares and doubts\nthat might weaken our faith.\n\nDoctrine 23. _The faithfull are not only delivered from misery, but are\nalso highly honoured by Christ._\n\nThis is gathered from the seventh verse at the beginning.\n\n_Reason._ Because they are made partakers of Christs honour, for in him\nthey are made sonnes of God, heires of the everlasting kingdome,\nspirituall Priests and Kings.\n\n_Vse_ 1. This may serve to reprove our blindnesse and dulnesse, that\ncannot discerne and esteeme of this honour as wee ought, but are set\nupon the honours of this world more then is fitting.\n\n2. To exhort us, piously and seriously to glory in Christ and the\nhonour which we have in him, though for his sake the wicked world\nreproach us.\n\nDoctrine 24. _As Christ is unto the \u2666unbeleevers honour and salvation,\nso he is unto the unbeleevers confusion and perdition._\n\n \u2666 This should probably say \u201cbeleevers\u201d, but I hestiate to\n correct the author not knowing for sure his intent.\n\nThis is gathered out of the seventh Verse, _Psalms 118.22._ _Isaiah\n8.14._ _Matthew 21.42._\n\nBut this similitude doth not hold in all things. For first, the proper\nend of Christ our Saviour was to save man, not to destroy him. Secondly,\nChrist is the cause of faith in the beleevers, but he is not the cause\nof unbeliefe in the unbeleevers, though something of Christ may be the\noccasion of their unbeliefe; like as his humiliation was both unto the\nIewes and many of the Gentiles. Thirdly, Christ merited salvation for\nthe believers, and not they themselves; but the unbelievers merit their\nowne perdition, and not Christ: but yet Christ is truly said to be\nconfusion and perdition to the unbelievers, 1.\u00a0As they take offence at\nhim, and so runne headlong into their owne destruction. 2.\u00a0As he doth\njustly punish their infidelity and impiety, as he is the just Iudge of\nall the world.\n\n_Reason_ 1. Because those unbelievers to whom Christ is offered, in\ncontemning his goodnesse, doe directly as it were provoke him to use\nthe greatest severity upon them.\n\n2. Because by this meanes alone is the glory of God and of Christ\npreserved, when his enemies are put under his feet.\n\n_Vse_ 1. This may serve to admonish us to beware of all infidelity.\n\n2. To exhort us, when we compare our beliefe with the misery of\nunbelievers, to learne to be thankfull unto God and to give him the\nglory of it in Iesus Christ: for these ends is this amplification made\nin the text.\n\nDoctrine 25. _Men come unto this confusion and perdition by stumbling\nat the Doctrine of the Gospell._\n\nThis is gathered from the 8 Verse. Now men stumble at the word of the\nGospell, when they apprehend the Gospell to be such, that they owe no\nassent and \u2666subjection thereunto: so the Iewes were offended at the\ninfirmity of Christ crucified, _1\u00a0Corinthians 1.23._ and the Greekes at\nthe foolishnesse of that word which bringeth salvation, _Ibid._ For the\nIewes, like as the Papists, with many others, are offended, for that\nthe Gospell requires them to deny their owne righteousnesse and workes,\nand to seeke to be justified by Christ, _Romans 9.32._\n\n \u2666 \u201csubjecton\u201d replaced with \u201csubjection\u201d\n\n_Reason_ 1. Because this offence is the cause of their infidelity.\n\n2. Because it doth not produce a bare unbeliefe only, but unbeliefe\nwith contempt, so that they doe infinitely wrong Christ.\n\n_Vse._ This may serve to admonish us, to beware that we doe not in any\nthing stumble at the word of God, or conceive any thing in our mindes,\nwhereby we may be in the least respect alienated from it.\n\nDoctrine 26. _The infidelity and confusion of the wicked doth not fall\nout by chance, but according as God had most certainly fore-ordained\nit._\n\nThis is gathered from these words: _whereunto also they are appointed_.\n\n_Reason_ 1. Because God is both the King and Lord of all living\ncreatures, so that nothing can happen unto them contrary to his will.\n\n2. Because there can be no cause of their infidelity imagined, which\nGod did not foresee, or which he could not have hindred.\n\n3. Because we also which do believe, were aliens from the faith as well\nas they; neither did we make that difference betwixt our selves and\nthem, but God:\n\n_Vse._ This may serve to direct us, that the infidelity of any others\nwhatsoever, may not deface our faith, we must give God the glory in the\ndispensation of his grace, and appointing of things according to his\ncounsell, whose wayes are past finding out.\n\nDoctrine 27. _We should often call to mind that dignity, whereunto\nwe are called in Christ, and that, by comparing of it to that misery\nwherein all unbelievers are plunged._\n\nThis is gathered from that repetition, Verse 9. which is used\ncomparatively by the dissimilitude that is betwixt it and the condition\nof unbelievers, before described, as it is intimated in that word _But_.\n\n_Reason_ 1. Because we are called to spirituall joy, which is chiefely\nincreased by this meanes.\n\n2. Because it belongs to the thanks which we ought to give unto God.\n\n3. Because it makes us cheerefull in the performing of all duties, that\nwe may be worthy of so excellent a calling.\n\n_Vse._ This may serve to exhort us, to make this contemplation familiar\nunto us.\n\nDoctrine 28. _The end of our calling, is to shew forth the praises of\nGod, that hath called us._\n\nThis is gathered from the ninth verse, that is, that we should render\nunto God the glory which hee hath shewed unto us. 1.\u00a0In the inward\nthoughts and affections of our heart. 2.\u00a0In the outward profession of\nwords. 3.\u00a0In our actions throughout the whole conversation of our lives.\nThis is to sanctifie God, _Isaiah 8.13._\n\n_Reason_ 1. Because this is that glory which may redound unto God from\nus, or from our calling.\n\n2. Because our calling it selfe tends thereunto, that we should turne\nunto God, seeke God, glorifie God.\n\n3. Because this is very profitable for us.\n\n_Use_ 1. This may serve to refute those, that take care of nothing\nlesse: they shew that they are not yet partakers of effectuall calling.\n\n2. To stirre us up more and more to fulfill this duty.\n\nDoctrine 29. _That state into which we are translated by our calling,\nis a state of marvellous light._\n\nThis is gathered from the 9 Verse at the end, _Iohn 1.8._ Now it is\ncalled _light_, both for the illumination of the mind, which it brings;\nand for the comfort of heart, which we receive thereby: and it is\ncalled _marvellous_, because it farre surpasseth all worldly knowledge,\nand whatsoever the naturall man can conceive.\n\n_Vse._ This may serve to us, to carry our selves answerable to this\nlight, and to walke in it, not according to the common fashion, but\nmarvellously.\n\nDoctrine 30. _It is very profitable for us alwayes to compare our\npresent happy condition, with the misery that is past._\n\nThis is gathered from the tenth verse.\n\n_Reason_ 1. Because _contraria juxta se posita magis elucescunt_,\ncontraries being put one by another, make each other to appeare more\ncleerely.\n\n2. Because it tends to our humiliation.\n\n3. Because it makes us to commiserate others, and to shew meekenesse\ntowards them. _Titus 3.2,3,4._\n\n4. Because it makes us to be the more thankfull unto God. _1\u00a0Timothy\n1.12,13._\n\n_Vse._ This may serve _to admonish us_, never to forget that misery\nwhich did hang over our heads.\n\n * * * * *\n\n Verse 11. _Dearely beloved, I beseech you, as strangers and\n pilgrims, abstaine from fleshly lusts, which warre\n against the Soule, Having your conversation honest\n among the Gentiles._\n\n Verse 12. _That whereas they speake against you, as evill doers,\n they may by your good workes which they shall behold,\n glorifie God in the day of visitation._\n\n\n The Analysis.\n\nHere the Apostle doth in generall exhort to lead such a life as is\nanswerable to that happy condition, which was spoken of before: Now\nthis life consists of two parts: The one is abstinence from evill,\n_abstaine from fleshly lusts_; the other is, to follow that which is\ngood, _having your conversation honest_. The first of which he doth\nperswade them unto by an argument taken 1.\u00a0From the disagreement that\nis betwixt the Godly, and the fleshly lusts of this world in respect\nof their state and condition, because in this world, they are strangers\nand Pilgrims, and therefore they ought not to set their hearts and\ndesires upon this world, but upon another. 2.\u00a0From the danger that\nhangs over them, from the desires of this world, because they tend to\nthe destruction of their soules, in these words, _which warre against\nthe Soule_. The second part together with the former, he doth perswade\nthem unto, by an argument taken from those witnesses which they ought\nto have regard of in their conversation; _among the Gentiles_, by whose\ntestimony hee shewes there will a twofold benefit arise from their\nhonest conversation.\n\n1. That they will cease to speake against them as evill doers.\n\n2. That in beholding their good workes, they will not only give them\nan honest testimony, but they will also glorifie God for them; which\nbenefit is shewed by the adjunct of time, wherein it should be expected,\nto wit, _in the day of visitation_: Now this whole exhortation, that it\nmight be the more effectuall, and the more acceptable unto them, is set\nforth with a double affection, in the manner of proposing it; of love\nor charity, in that title which is given unto them, _Dearely beloved_;\nand of humility, in that he doth not so much \u2666command these things, as\nintreat them, _I beseech you_.\n\n \u2666 \u201ccommad\u201d replaced with \u201ccommand\u201d\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _All the faithfull are strangers and pilgrims in this\nworld._\n\n_Reason_ 1. Because their father, and their countrey is not here, but\nin heaven.\n\n2. Because they doe not desire to stay long here.\n\n3. Because their wealth and their friends are not in this world.\n\n4. Because the world accounts them strangers, and that because their\nconversation is not according to the fashion of the world.\n\n_Use_ 1. This may serve _to admonish us_, not to place our inheritance\nor our treasure in the things of this World.\n\n2. _To exhort us_, to lift up our hearts alwayes towards our heavenly\ncountrey; and to gaine all those things, that may helpe us forward and\nfurther us in our journey thereunto.\n\nDoctrine 2. _All the faithfull ought to abstaine from the lusts \u2666of the\nflesh._\n\n \u2666 duplicated word removed \u201cof\u201d\n\nBut by this phrase are signified not only the inclinations of the body,\nbut all those that belong to the old man: for there is something to\nbe sanctified even in the very spirit of our minds, _1\u00a0Thessalonians\n5.23._ and therefore some lust of the flesh is seated in the spirit;\nbut these lusts are in generall said to be of the flesh, because they\nare most of all manifested in those things which belong to the body and\nthe flesh: for most men care for and looke after nothing else almost\nbut those things that belong to this present life.\n\n_Reason_ 1. Because the flesh together with the lusts thereof was\ncrucified with Christ.\n\n2. Because all the faithfull in their baptisme and by their profession\nhave denyed the flesh.\n\n3. Because our lusts are deceitfull. _Ephesians 4.22._\n\nBecause they lead unto death. _Galatians 6.8._ _Romans 8.6,13._\n\n_Vse._ This may serve _to admonish us_, above all things to apply our\nselves unto this study.\n\nDoctrine 3. _The lusts of the flesh warre against the soule._\n\n_Reason_ 1. Because they spoile the perfection of the soule, which\nconsists in the image of God.\n\n2. Because they doe either quench or grieve the holy Spirit,\nupon whom the comfort of the soule doth depend. _Ephesians 4.30._\n_1\u00a0Thessalonians 5.19._\n\n3. Because they cause the Death of the soule, and lead thereunto.\n\n_Vse_ 1. This may serve _to direct us_, alwayes to thinke upon our\nspirituall warfare, and accordingly in all things to carry our selves,\nas it becommeth the good Souldiers of Christ.\n\n2. _To admonish us_, to take speciall heed of those enemies which we\nhave within our selves; those enemies that are without can doe us no\nhurt, if those that are within have not power over us, and so doe as\nit were give us up into their hands.\n\nDoctrine 4. _To abstaine from fleshly lusts, is the way to make our\nconversation honest._\n\n_Reason_ 1. Because all filthynesse proceeds from the lusts of the\nflesh.\n\n2. Because the true honour and honesty of a man consists in that\nspirituall victory which he hath over himselfe.\n\n3. Because by overcomming the lusts of the flesh, the way is made easie\nto all vertues and good duties.\n\n_Use_ 1. This may serve _to refute and reprove_ those men, that seeke\nfor honour and dignity by pampering the flesh, & obeying the lusts\nthereof.\n\n2. _To exhort us_, cheerfully to oppose our selves against the lusts of\nthe flesh, for this very cause, because it is a most honest thing.\n\nDoctrine 5. _The faithfull should have a care to live honestly, not\nonly amongst the faithfull, but also amongst the unbelieving Gentiles._\n\nThis is gathered from these words, _among the Gentiles_; Which\nnotwithstanding we must so understand, that we doe not follow all those\nthings that seeme honest unto them, nor omit those things that doe\ndisplease them; but only that we shew forth a true evidence of our\npiety, love and righteousnesse in our conversation.\n\nThen againe, that thereby their consciences may be convinced, that the\nway, which we goe, is in that respect at least praise-worthy, and to be\napproved.\n\n_Reason._ This we ought to doe. 1.\u00a0For Gods sake and his glory.\n\n2. For our owne sakes and our owne comfort.\n\n3. For the unbeleevers sake, to draw them unto true piety.\n\n_Vse._ This may serve _to refute and reprove_ those, that under colour\nof contemning fame, contemne vertue.\n\nDoctrine 6. _It it the property of unbeleevers, to seeke occasion to\nspeake against the faithfull, as if they were wicked._\n\nThis is gathered from the 12. verse, at the beginning. Now there\nare two kinds of such obloquies. 1.\u00a0When they speake all manner of\nevill for Christs sake, for faith and righteousnesse sake, chapter\u00a04.\nverse\u00a014. _Matthew 5.11._ 2.\u00a0When they find some occasion in the\ndefects of the faithfull, and observe something in their lives, which\nthey may justly taxe. This also admits of a two fold difference; for\nsometimes such is the impiety of those that professe the true faith,\nthat it gives scandall to the unbeleevers, _Romans 2.24._ and sometimes\nthey take occasion from the infirmities that are incident to the\nfaithfull, to condemne their profession.\n\n_Reason_ 1. Because there is an inveterate enmity betwixt the children\nof the light, and the children of darknesse.\n\n2. Because in this respect men flatter themselves, and in some sort\nseeme better and happier, when they make others, that would seeme\nbetter, either to be like themselves, or worse then themselves.\n\n3. Because by this meanes they seeme to bring some prejudice against\nthe very doctrine of piety, which the wicked hate.\n\n_Use._ This may serve _to admonish us_, 1.\u00a0To take speciall heed, that\nwe have no communion with unbeleevers, in this maliciousnesse, that is,\nthat we doe not willingly seeke or take occasion to speake against the\nGodly; for this is a certaine marke of impiety.\n\n2. To beware also, that we give no occasion to the wicked, either to\nspeake against our persons or our professions.\n\nDoctrine 7: _Good workes alone doe stop the mouthes of the wicked._\n\nThis is gathered from the 12. verse: at the middle.\n\n_Reason_ 1. Because men, especially unbeleevers, cannot judge of us,\nbut by the works which they see.\n\n2. Because the sincerity of our religion properly appeares in our works.\n\n_Vse._ This may serve _to exhort us_, alwayes to endeavour to bring\nforth good works.\n\nDoctrine 8. _The good works of the faithfull make others also to\nglorifie God._\n\nThis is gathered from the 12. verse at the end. So _Matthew 5.16._\n\n_Reason_ 1. Because by this meanes they are convinced of the truth of\nour religion, whose author is God.\n\n2. Because thereby they are drawne also to embrace the same religion,\nand to cleave unto God.\n\n3. Because they are moved and stirred up to give God thanks, for those\nthings that were the meanes of their conversion.\n\n_Vse._ This may serve _to exhort us_, to use this argument to stir up\nour selves to the practise of good works, because they make not only\nfor our owne salvation, but for the glory of God also.\n\nDoctrine 9. _We must looke for a day of visitation, that men may\nglorifie God therein._\n\nThis is gathered from the 12. verse at the end. But the day of\nvisitation may be understood either _in judgement_, or _in grace and\nmercy_. Here it is to be understood of the grace of God. So _Luke\n1.68._\n\n_Reason._ Because without grace there is no inclination in the heart of\nman to glorifie God. The tree must be good, that shall bring forth good\nfruit; Men doe not gather grapes of thornes, or figges of thistles,\n_Matthew 7.16,17._\n\n_Vse._ This may serve _to admonish us_, to use all patience and\nmeeknesse towards the wicked, alwayes provided, that we doe not faile\nin our duty to seeke their conversion. _2\u00a0Timothy 2.25._\n\n * * * * *\n\n Verse 13. _Submit your selves therefore to every ordinance of\n man for the Lords sake; whether it be to the King, as\n supreme;_\n\n Verse 14. _Or unto Governours, as unto them that are sent by\n him; for the punishment of evill doers, and for the\n praise of them that do well._\n\n Verse 15. _For so is the will of God, that with well doing ye\n may put to silence the ignorance of foolish men._\n\n Verse 16. _As free, and not using your liberty for a cloake of\n maliciousnesse, but as the servants of God._\n\n Verse 17. _Honour all men. Love the brotherhood. Feare God.\n Honour the King_.\n\n\n The Analysis.\n\nIn these words the Apostle sheweth that particular part of obedience,\nwhich did in a speciall manner pertaine to the honesty of the faithfull\namong the Gentiles, that is, subjection to the Magistrates, which some\nat that time did begin to cast off, as not agreeing with Christian\nliberty. Now this subjection he doth. 1.\u00a0Generally command and direct\nus unto, to performe it for religion sake towards God, verse\u00a013. 2.\u00a0By\na distribution of the object, to wit, that we ought to performe it, not\nonly to the King and the supreme Magistrate, but also to the governours\nthat are sent by him. Verse 13,14. 3.\u00a0He doth perswade us thereunto,\n1.\u00a0From the end of this ordinance, to wit, that it is to represse and\npunish the evill doers, and to preserve and cherish the good verse 14.\nat the end. 2.\u00a0From the efficient cause, or command of God, verse 15.\n3.\u00a0From the end and benefit of performing this subjection, to wit, to\nstop the mouthes of the enemies, who are described by their ignorance\nand their foolishnesse, verse 15. 4.\u00a0He removes an objection that\nmight be made against it, about Christian liberty, verse 16. Where\nhe distinguisheth betwixt faigned liberty, which is joyned with\nmaliciousnesse; and true liberty, that makes men to be addicted unto\nthe service of God: Now that this subjection to superiours belongs to\nthe service of God, he shewes verse 17. by a short repetition of those\nprecepts, that belong to this and the like duties.\n\nHere a Question may be made.\n\n_Question._ Why is the Magistracy called an ordinance of man verse 13.\nseeing all powers are ordained of God, and every power is the ordinance\nof God, _Romans 13.1,2._\n\n_Answer._ The superiority of power, or government it selfe is simply\nand absolutely commanded by God, and in that respect is called\nthe ordinance of God; but this or that speciall manner of power or\ngovernment is not determined by God, but by men; and is therefore\ncalled _an ordinance of man_, which as touching the nature of it,\nmay also be called _an ordinance of God_: And this is the difference\nbetwixt an Ecclesiasticall and a civill office. An Ecclesiasticall\noffice is not legitimate, if it be not directly determined by God\nhimselfe, and consequently cannot be changed by men: but this or that\ncivill office may be made & changed by men. And the reason of the\ndifference is this, because God and Christ alone hath dominion and\npower in spirituall matters; but in civill matters men are also Gods,\nthough not absolute.\n\nThe Doctrines arising from this.\n\nDoctrine 1. _The duties of righteousnesse towards men, doe much commend\nour religion towards God._\n\nThis is gathered from the connexion of these words with the foregoing\nwords, in that particle _therefore_. So _Iames 1.27._\n\n_Reason_ 1. Because they are the effects of religion; Now the vertue of\nthe cause doth alwayes appeare in the effect.\n\n2. Because they are more obvious to the sight of man, then religion it\nselfe, which is the cause thereof.\n\n3. Because they draw mens minds to approve of that religion whence they\nproceed.\n\n_Vse._ This may serve _to exhort us_, for religion sake to apply our\nselves to these duties.\n\nDoctrine 2. _We must performe civill subjection to our civill\nMagistrates for the Lords sake._\n\nThis is gathered from the 13. verse.\n\n_Reason_ 1. Because by these meanes the Lord preserveth the societies\nof men.\n\n2. Because these Governments are the meanes to advance Gods glory, at\nleast so farre forth as they tend to performe some part of the will of\nGod.\n\n3. Because in their owne nature and of themselves they make for the\ngood and against the bad. Verse\u00a014.\n\n_Use_ 1. This may serve _to refute_ the Anabaptists and others, who for\nconscience sake will not be subject to the Magistrate.\n\n2. _To admonish us_, never so to subject our selves unto men, as that\nfor their sakes we should neglect our duty towards God, because we\nought to be subject unto them for the Lords sake, and therefore a farre\ngreater subjection is due unto the Lord, then unto them.\n\nDoctrine 3. _By these duties the good will of God is observed, and the\nfoolishnesse of wicked men is put to silence._\n\nThis is gathered from verse 15.\n\n_Reason_ 1. Because we serve God, when for conscience sake towards God,\nwe are subject unto men; therefore we fulfill the will of God.\n\n2. Because we doe that before men, which they doe usually praise most,\nand so we remove all occasion of offence.\n\n_Use._ This may serve _to exhort us_, so much the more carefully to\napply our selves to such duties.\n\nDoctrine 4. _Christian liberty is not contrary to that subjection,\nwhich we owe either unto God or man._\n\nThis is gathered from verse 16.\n\n_Reason_ 1. Because by it we are freed from sinne, but not from that\nduty, which is contrary unto sinne.\n\n2. Because Christian liberty consists properly in spirituall things,\nand not in corporall; for although we are subject unto God alone in\nspirituall things, yet in corporall things we owe subjection unto men\nalso.\n\n3. Because for that end did we receive this liberty, that we might more\nfreely and readily performe those things, which we owe unto God and men.\n\n_Vse._ This may serve _to condemne_ those, that use Christian liberty\nfor a cloake of maliciousnesse, as it is in the text.\n\nDoctrine 5. _We are to take exact notice of the difference of our\nduty towards men, towards our brethren, towards God, and towards the\nMagistrates._\n\nThis is gathered from verse 17.\n\n_Reason._ Because great is the difference of the grounds or reasons,\nwhereupon these duties depend, as it is intimated in the text; but we\nmust make conscience of our duty in all.\n\n_Vse._ This may serve _to reprove those_, that doe any way sever or\ndisjoyne these duties, to wit, such as seeme to feare God, but doe not\nlove or honour men; or such as seeme to honour men, but doe not feare\nGod at all.\n\n * * * * *\n\n Verse 18. _Servants, be subject to your masters with all feare,\n not only to the good and gentle, but also to the\n froward._\n\n Verse 19. _For this is thank-worthy, if a man for conscience\n toward God endure griefe, suffering wrongfully._\n\n Verse 20. _For what glory is it, if when ye be buffetted for\n your faults ye shall take it patiently? but if when\n ye doe well, and suffer for it, ye take it patiently,\n this is acceptable with God._\n\n Verse 21. _For even hereunto were you called: because Christ\n also suffered for us, leaving us an example, that ye\n should follow his steps._\n\n Verse 22. _Who did not sinne, neither was guile found in his\n mouth?_\n\n Verse 23. _Who when he was reviled, reviled not againe; when hee\n suffered, he threatned not, but committed |himselfe|\n to him, that judgeth righteously._\n\n Verse 24. _Who his owne selfe bare our sinnes in his owne body\n on the tree, that we being dead to sinnes, should live\n unto righteousnesse, by whose stripes ye were healed._\n\n Verse 25. _For ye were as sheep going astray, but are now\n returned unto the shepheard and Bishop of your soules._\n\n\n _The Analysis._\n\nHere the Apostle makes a speciall exhortation about the duty of\nservants to their masters; and this duty he doth 1.\u00a0As it were define\nby a speciall kind of subjection wherein it consists. _Be subject with\nall feare._ 2.\u00a0He doth illustrate it by a distribution of the object,\nor the masters, to whom this subjection is due; _not only to the good\nand gentle, but also to the froward_. 3.\u00a0He proves that this subjection\nis to be made to both sorts, by an argument taken from the adjuncts\nthereof, grace and glory, that is, Gods praising and approving of it,\nwhich accompanies the subjection that is made unto wicked masters\nverse\u00a019. _For this is thank-worthy._ The reason of which consequence\nis set forth. 1.\u00a0By a description of that subjection which is due\nunto wicked Masters, to wit, that it is _a patient suffering of wrong\nfor conscience towards God_ verse 19. 2.\u00a0By a comparison that is made\nbetwixt those that suffer justly, and those that suffer unjustly, which\nhe shewes to be unlike, in that the former can looke for no glory from\ntheir sufferings, but the latter may expect great glory, _verse 20._\nIn the second place, he proves the same duty from that relation which\nariseth from our generall calling, because we are thereunto called,\nthat we should patiently suffer the injuries of the world: and this he\nconfirmes by the example of Christ; to whose imitation we are called:\nfor he shewes two ends of the suffering of Christ; one was to dye\nfor us, that is, to expiate our sinnes, which is the primary end. The\nother was, to leave us an example to imitate. _verse 21._ which is the\nsecondary end. Now a speciall part of this secondary end was, that when\nhe was without sinne _verse 22._ Yet he patiently suffered all kinds of\nreproaches and afflictions, _verse 23._ And the primary end of Christs\nsufferings, which was to redeeme us from sin, is upon this occasion\nalso declared _verses 24,25._ Because therehence also may be drawne\na powerfull argument, to perswade us to imitate Christ in doing\nrighteously, and suffering unjustly: And this is declared, 1.\u00a0From the\nnature of Christs death, that it was a sacrifice for our sins to take\naway the guilt of them; 2.\u00a0From the end of this propitiation, which is\nthe death of sinne, and the life of righteousnesse. And hereof there is\nan illustration made by comparing that condition, which went before our\nconversion, with that condition which followes it, _verse_ the last.\n\nThe Doctrines drawne here-hence.\n\nDoctrine 1. _They that are in the lowest condition, should by their\ngood workes glorifie God in that condition._\n\nThis is gathered from the connexion of the 18 Verse with the 11 and 12.\n\n_Reason_ 1. Because servants also are called to liberty and glory in\nChrist, neither is there any difference, as touching life spirituall,\nbetwixt the freeman and the servant, _1\u00a0Corinthians 7. 22._\n\n2. Because there is the same reward for servants and freemen.\n\n3. Because the servile condition hath a proper occasion and meanes to\nglorifie God, which other conditions have not, like as other conditions\nhave their occasions & meanes, which the servile hath not.\n\n_Vse_ 1. This may serve to comfort us, in regard that no man is\nexcluded from having a part in this honour, that hath a part in\nadvancing the glory of God.\n\n2. To exhort all, both servants and all other sorts of men, to\nendeavour to promote Gods glory: for if servants ought to do this; much\nmore ought free masters, and those that are in any place of dignity.\n\nDoctrine 2. _Servants, to the end that they may glorifie God in their\nservile condition, must be subject to their Masters with all feare._\n\n_Reason_ 1. Because subjection to another mans will is properly that\nwherein service consists; and therefore all they that are bound as\nservants, are bound to subjection.\n\n2. Because the subjection of a servant is such, that it doth\nnecessarily command a feare to displease, not only in that respect,\nbecause in every duty, both towards God and man, we should feare to\noffend by doing amisse, but also in respect of that singular power,\nwhich masters have to punish their servants. This is that feare, which\nwe usually call servile, which is not to be disliked in servants,\nthough in the children of God there be another feare required over and\nabove, which ariseth from love.\n\n_Vse._ This may serve to admonish, first, Servants and subjects, not to\nseparate feare from subjection. Secondly, all men to subject themselves\nto God with all feare, as it becommeth servants.\n\nDoctrine 3. _We ought to performe our duty, even unto wicked men and\nfroward._\n\nThis is gathered from the 18 Verse.\n\n_Reason_ 1. Because the ground of our duty doth not consist in the\ngoodnesse or naughtinesse of men, but in that obligation which the law\nof God imposeth upon us, which may consist with the naughtinesse of men.\n\n2. Because in performing this duty, wee serve God and Christ, and shall\nreceive a reward from him, _Ephesians 6.5,6,7,8._\n\n_Vse._ This may serve to reprove those, that direct their duties\naccording to the persons of the men with whom they have to doe.\n\nDoctrine 4. _We ought to doe our duty for conscience toward God, though\nwe are wrongfully afflicted by men._\n\nThis is gathered from Verse 19.\n\n_Reason_ 1. Because conscience alwayes lookes to the judgement of God\nand not to the qualities and judgements of men.\n\n2. Because the conscience is by this meanes constant, immutable, and\nalwayes like it selfe, howsoever mens judgements may alter.\n\n_Vse._ This may serve to direct us in all our actions to have a\nspeciall respect to the conscience.\n\nDoctrine 5. _It is thank-worthy, and we shall receive glory from God,\nif we suffer wrongfully, and not justly._\n\nThis is gathered from the 19 and 20 verses.\n\n_Reason_ 1. Because this is proper and peculiar to Christians, as is\nthe love of our enemies, _Matthew 5.44,45._\n\n2. Because by this meanes we give great glory unto God, when we suffer\nthe bitterest things out of conscience toward him.\n\n_Use._ This may serve to exhort us, cheerefully to set our selves to\nthe performing of these duties.\n\nDoctrine 6. _The calling of Christians doth in a speciall manner lead\nto the patient suffering of afflictions._\n\nThis is gathered from the 21 verse, at the beginning.\n\n_Reason_ 1. Because they are called unto glory by the enduring of all\nkindes of afflictions, as by the way that leadeth thereunto, chapter\u00a05.\nverse\u00a010.\n\n2. Because they are called to overcome their enemies and evill doers\nby well-doing, and if it be possible to winne them thereby, _Matthew\n5.44._ _Romans 12.21._\n\n3. Because they are called to imitate Christ, as it is in the text.\n\n_Vse_ 1. This may serve to admonish us, not to imitate or follow the\nmen of the world in these things, because we have another manner of\ncalling.\n\n2. To exhort us to have a great care that we make conscience of this\nduty, because it doth most neerely belong to our calling.\n\nDoctrine 7. _Christs actions are a most perfect example for our duty\nand calling._\n\nThis is gathered from Verse 21.\n\n_Reason_ 1. Because Christ is unto us an example given by God, as it\nwere the _praxis_ of Divinity and rule of living well.\n\n2. Because he hath no imperfection at all, such as may be found in all\nmens examples.\n\n3. Because the Spirit of Christ makes us to be conformable unto his\nimage.\n\n_Vse._ This may serve to direct us, that beholding Christ as it were in\na glasse, we may be as it were changed into the same image from glory\nto glory, _2\u00a0Corinthians 3.18._\n\nDoctrine 8. _The Chiefest manner of imitating Christ in enduring\nafflictions, consists in this, that we commit our cause unto God._\n\nThis is gathered from verse 23, at the end.\n\n_Reason._ Because this is the rule of patience in such cases, not to\nrevenge our selves, but to commit the whole businesse unto the Lord,\nand to rest well contented and pleased in his will.\n\n_Vse._ This may serve to admonish us, never to please our own carnall\nwill, but to subject our selves wholly to the good will of God.\n\nDoctrine 9. _Christ by his death did not only leave us an example of\nour lives, but also expiated our sinnes, and procured for us such power,\nwhereby we may imitate him in living well._\n\nThis is gathered from verse 24.\n\n_Reason_ 1. Because after the same manner are we restored in Christ,\nas we were lost in _Adam_, which was not by imitation and example only,\n_Romans 5._\n\n2. Because Christ ought to be a sacrifice to pacifie God towards us,\nwhich is not done by example.\n\n3. Because an example would have nothing at all profited those that\nwere dead in sinne and hated of God.\n\n_Vse_ 1. This may serve to refute the Socinians and others, which feine\nthat the redemption of Christ consists in doctrine and example only.\n\n2. To direct us, alwayes to joyne these two together, redemption, and\nthe example of Christ.\n\nDoctrine 10. _Without Christ we are nothing else but sheepe going\nastray and lost._\n\nThis is gathered from the last verse.\n\n_Reason._ Because upon him alone depends our salvation and the\ndirection of our lives.\n\n_Vse._ This may serve to admonish us, not to leave Christ so much as in\nthe least thing, but to cleave faster and faster unto him.\n\n\n\n\n Illustration: (\u2021 decoration)\n\n Chapter III.\n\n\n Verse 1. _Likewise yee wives be in subjection to your owne\n husbands, that if any obey not the word, they also may\n without the word be wonne by the conversation of the\n wives._\n\n Verse 2. _While they behold your chaste conversation coupled\n with feare:_\n\n Verse 3. _Whose adorning, let it not be that outward adorning\n of plaiting the haire, and of wearing of gold, or of\n putting on of apparell._\n\n Verse 4. _But |let it be| the hidden man of the heart, in that\n which is not corruptible, |even the ornament| of a\n meeke and quiet spirit, which is in the sight of God\n of great price._\n\n Verse 5. _For after this manner in the old time, the holy women\n also who trusted in God, adorned themselves, being in\n subjection unto their owne husbands._\n\n Verse 6. _Even as Sara obeyed Abraham, calling him Lord, whose\n daughters yee are as long as yee do well, and are not\n afraid with any amazement._\n\n Verse 7. _Likewise ye husbands dwell with them according to the\n knowledge of |God|, giving honour unto the wife, as\n unto the weaker vessell, and as being heires together\n of the grace of life, that your prayers be not hindred._\n\n\n The Analysis.\n\nHERE the Apostle instrusts Wives and Husbands in those particular\nduties which belong unto their conjugall society. And he sets downe the\nduty of wives in the first place, because that comes nearest unto those\nduties which hee had lately spoken of, namely, the duty of subjects\ntowards their Magistrates, and of servants towards their Masters.\nFor that which is here in generall prescribed unto wives, is their\nsubjection to their husbands, Verse 1. _Be in subjection to your owne\nhusbands._ Which subjection he doth afterwards explaine by certaine\nadjuncts or properties, which do in a peculiar manner belong to the\nsubjection of wives, and not to the subjection of servants and subjects.\nThe first of these properties is, conjugall feare, verse\u00a02. The\nsecond is chastity of conversation, in the same verse. The third is,\nmeekenesse and mildnesse, verse\u00a04. And he doth perswade them unto this\nsubjection together with the properties thereof. 1.\u00a0By an argument\ntaken from the effects and fruit, which by the grace of God might\nfollow thereupon; for it is a meanes tending to the conversion of\ntheir husbands, if they obey not the Gospell, verse\u00a01. 2.\u00a0He commends\nand illustrates it by a comparison which he makes betwixt that pious\nsubjection, & that adorning which women use to make great account of,\nverse 3,4. where he shewes that outward adorning to be nothing worth in\nGods sight. 3.\u00a0Hee doth perswade them unto it by the example of those\nholy women, which God did approve of in old time, verse\u00a05. And in\nparticular by the example of _Sara_, and her obedience unto _Abraham_,\nverse\u00a06. Of whose example he gives a speciall reason; because as\n_Abraham_ was the father of all the faithfull, so _Sara_ in some sort\nmight be called the mother of all holy women. The duty of husbands\nhe sets down 1.\u00a0in generall, in their husband-like governement, which\nhe cals a dwelling with their wives according to knowledge, which\nknowledge and understanding is the ground of direction, and therefore\nis more required in a man, then in a woman. 2.\u00a0In the speciall manner\nof this governement, to wit, that it should be joyned with the honour\nof the wife, in bearing with her infirmities, which he doth perswade\nthem unto by an argument taken, 1.\u00a0from that society and equality which\nis betwixt the husband and the wife, in respect of the grace of life,\nas it is here called. 2.\u00a0From the great discommodity, which will follow\nupon the neglect of this duty, for by their domesticall differences and\ndissentions their domesticall prayers also are hindred, Verse\u00a07.\n\nThe Doctrines arising here-hence.\n\nDoctrine 1. _There is the like duty of subjects, servants, wives, and\nhusbands._\n\nThis is gathered from that particle, _Likewise ye wives_, verse\u00a01. and\n_Likewise ye husbands_, verse\u00a07. Not, that there is the same kinde of\nduty in all these in all respects, but that there is the same kinde of\nobligation, whereby every one is bound to doe his owne duty.\n\n_Reason_ 1. Because it is the same Law-giver and the same law that\ncommands every man his duty.\n\n2. Because the disparity of the condition makes no disparity in the\nobligation, which is the formality of the duty; but only in those\nthings, to which the obligation binds us, which is the materiality of\nthe duty.\n\n_Vse._ This may serve to admonish us, not to cast off from our selves\nthose things which we either reade or heare to be commanded men of\nanother condition, but alwayes to consider, that _quamvis non ad\nsimilia, tamen similiter_, though we are not tyed to the like duties,\nyet we are in the like manner tyed to our own duties: when servants are\ncommanded any thing, then masters should think, that they likewise are\ncommanded something; when wives are commanded any thing, then husbands\nshould think that they likewise; and when husbands are commanded any\nthing, then wives should think, that they likewise.\n\nDoctrine 2. _It is the duty of wives to be subject to their husbands._\n\nThis is gathered from verse\u00a01. See _Colossians 3.18._ _Ephesians\n5.22,23,24._\n\n_Reason_ 1. Because the husband is the head of the wife, _Ephesians\n5.23_: _1\u00a0Corinthians 11.3._\n\n2. Because there can be no order kept in a family, except all the rest\nbe subject to the father of the family.\n\n_Vse._ This may serve to reprove those wives that are undutifull and\nwill not be subject; and those husbands also, who by their owne fault\nlose this authority and dignity, and are themselves the causes that\ntheir owne power is lessened and diminished.\n\nDoctrine 3. _The conversation of wives should be such, that it should\nwinne their husbands to approve of the true religion._\n\nThis is gathered from verse 1.\n\n_Reason_ 1. Because all should, as much as they can, co-operate with\nGod for the conversion of men.\n\n2. Because this generall Christian duty is in a speciall manner\ndetermined and intended in respect of those, with whom we have a neerer\ncommunion.\n\n3. Because love, which doth in a singular manner belong to man and wife,\nrequires that they should desire and seek for one anothers greatest\ngood.\n\n_Vse._ This may serve to reprove those, which in wedlock so live, that\nthey have no care at all, either to advance Gods glory, or to further\ntheir own salvation, in that state: and they are to be condemned much\nmore, which so carry themselves in that state, that they doe more\nand more alienate their husbands from true religion and piety either\ntouching the doctrine, or touching the practise of it. And if this\nbelongs to wives toward their husbands, much more will it belong to\nhusbands toward their wives.\n\nDoctrine 4. _Conjugall chastity should be joyned with feare._\n\nThis is gathered from verse 2.\n\n_Reason._ Because not only is impurity to be shunned, but also all\nsuspicion of impurity, or of a minde inclining thereunto.\n\n_Vse_ 1. This may serve to admonish man and wife, to shun all those\ncourses, that may any way be any blemish to their chastity, though it\nbe but in shew or appearance.\n\n2. To admonish all Christians, to preserve their spirituall chastity\nwith Christ and God, with all feare.\n\nDoctrine 5. _It is not the outward adorning, but the inward, that we\nshould make account of._\n\nThis is gathered from verse 3,4.\n\n_Reason_ 1. Because the outward adorning belongs to the vanity of this\nworld, but the inward is spirituall life it selfe. For Christ and grace\nis called the inward adorning of the heart or minde, because it makes\na man amiable and commends him in the sight of those which esteeme and\nprize it.\n\n2. Because only men look after the outward adorning, \u2666and those none of\nthe graver sort neither; but God himselfe lookes after the inward, as\nit is in verse\u00a04.\n\n \u2666 duplicated word removed \u201cand\u201d\n\n3. Because the outward adorning is not durable, but the inward is\nincorruptible, as it is in verse\u00a04. _which is not corruptible_, and\n_2\u00a0Corinthians 4.18._\n\n_Vse._ This may serve to admonish us, every day more and more to\nrenounce this outward and worldly adorning, and to looke to the inward\nand true adorning of the mind and soule.\n\nDoctrine 6. _Meekenesse and mildenesse of spirit in women, as in all\nothers also, is an adorning that is precious in the sight of God._\n\nThis is gathered from verse 4.\n\n_Reason_ 1. Because many filthy unbeseeming things, which arise from\nanger and perturbation of the minde, are removed by such a disposition.\n\n2. Because such a disposition is very apt to please, and all men desire\nthat others should be well pleased with their behaviour.\n\n_Use_ 1. This may serve to refute those, which affect a kind of glory\nand honour by their fiercenesse and impatiency.\n\n2. To exhort us, not only for civility sake, but also for conscience\ntoward God to endeavour to get such a disposition.\n\nDoctrine 7. _Every man should seeke for examples of such vertues out\nof Scripture, and apply them unto himselfe according to his owne proper\ncondition._\n\nFor women have holy women proposed unto them for examples, verse\u00a05. So\nhave men holy men.\n\nDoctrine 8. _In weighing of examples we should have the chiefest regard\nto those that are most commended in Scripture._\n\nThis is gathered from those words, _Abraham, Sara, and the like_,\nverse\u00a06.\n\nDoctrine 9. _Then and not before are we the children of such holy ones,\nby a true imitation of them, when we do so persist in well doing, that\nno terrour or any other temptation is able to remove us from this our\npurpose and resolution._\n\nThis is gathered from the 6. verse at the end. For this is proposed\nin _Sara_ to be chiefly imitated by women, that out of her duty, she\nfollowed _Abraham_ in all his journey, nor could any terrour keepe her\nback.\n\nDoctrine 10. _Husbands should likewise doe their duty, as well as the\nwives doe theirs._\n\nThis is gathered from verse 7.\n\n_Reason_ 1. Because there is the same obligation of Gods law on both\nsides.\n\n2. Because there is a mutuall relation betwixt these duties, that one\ndoth necessarily require the other.\n\n3. Because the duty of husbands to their wives, and of wives to their\nhusbands is almost the same, but that the wife is to doe her part with\nsubjection, and it is the husbands part to rule.\n\n_Vse._ This may serve _to admonish us_, not rigidly to exact the duty\nof others, and in the meane time to neglect our owne.\n\nDoctrine 11. _It belongs unto men to excell in knowledge and\nunderstanding._\n\nThis is gathered from those words: _according to knowledge_.\n\n_Reason_ 1. Because by nature they have a kind of perfection above\nwomen in those things which belong unto knowledge, whereupon the woman\nis in this place called the weaker vessell.\n\n2. Because by their duty they should be the heads of their wives, to\ndirect and governe them.\n\n3. Because they have greater meanes to gaine knowledge; for as it is\nnot lawfull for women to speake in the Church; so neither have they any\nthing to doe in other exercises, whereby mens wits are ripened.\n\n_Use._ This may serve _to reprove_ those men, that either through\ndrunkennesse, or sloth, or the neglect of divine things, or through\ntoo much care of earthly things, doe not only come behind women, but\nchildren also in sound knowledge and understanding.\n\nDoctrine 12. _It is the husbands part to be meeke unto their wives, and\nnot to put them in feare._\n\n_Reason_ 1. Because they are not servants, but companions.\n\n2. Because their conjugall love should shew it selfe in all such duties.\n\n_Use._ This may serve _to admonish_ as well husbands as wives to beware\nof harshnesse and bitternesse.\n\nDoctrine 13. _That duty which we owe unto all the coheires of grace and\nlife eternall, should direct and governe our particular duties towards\nour superiours, inferiours and equalls._\n\n_Reason_ 1. Because that is the principall duty; to which all the rest\nare subordinate.\n\n2. Because that love doth vertually at least containe in it all vertues.\n\n3. Because the dignity which redounds from the relation to grace and\neternall life, makes all those that are partakers of that grace, in\nsome sort equall, and therefore restraines contempt, opposition, and\nall kinds of injuries.\n\n_Vse._ This may serve _to direct us_, in all parts of our conversation\nwith Christian men, to have chiefe regard to this duty.\n\nDoctrine 14. _All our conversation, as well in publique as in private,\nshould be so ordered, that it should not hinder, but rather further our\nPrayers._\n\nThis is gathered from the last words.\n\n_Reason_ 1. Because otherwise we should wrong God himselfe, in\nviolating his honour.\n\n2. Because we should diminish at least our greatest comfort, which\ndepends upon our prayers.\n\n_Vse._ This may serve _to admonish us_, to take heed therefore, not\nonly of the grosser sort of sins, but also of contentions, injuries,\nperturbations, and all those vanities, by which we are made unfit to\ncall upon the name of God aright.\n\n * * * * *\n\n Verse 8. _Finally, |be ye| all of one mind, having compassion\n one of another, love as brethren, be pittifull, be\n courteous._\n\n Verse 9. _Not rendring evill for evill, or railing for railing:\n but contrariwise blessing, knowing that ye are\n thereunto called, that ye should inherit a blessing._\n\n\n _The Analysis._\n\nThe Apostle doth in these two verses briefely comprehend those duties,\nwhich belong unto all sorts of men. For because it would be too long\nparticularly to describe all the particular vertues, nor can there be\nsuch a doctrine delivered, that should direct *every particular man in\nhis duty,* _singulos qua singulos_, as such a particular man, as before\nit was delivered touching masters and servants, wives and husbands,\ntherefore he doth here commend some generall duties unto all, from\nwhich all particular ones will easily follow. And the first of\nthese is Concord. 2.\u00a0Mutuall sympathy. 3.\u00a0Brotherly love. 4.\u00a0Pitty.\n5.\u00a0Courteousnesse. 6.\u00a0Christian Patience, whereby we doe not only\nforbeare to curse those that curse us, but also blesse them; of which\nlast duty, as being the difficultest of all, he gives a speciall reason,\nwhich is taken from the end of our calling, whereby we come to the\npossession of all blessings, and as much as in us lyes, ought we to\ncommunicate it unto others.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _Concord is a vertue, which all Christians should mightily\nlabour for._\n\n_Reason_ 1. Because God hath endued all those, that are truly faithfull,\nwith one and the same Spirit, and therefore with one heart as it were.\nFor they have received a new heart of one and the same making and\nnature.\n\n2. Because they propose unto themselves one and the same end, and they\nshould goe one and the same way unto that end.\n\n3. Because if there be any difference in other things, which doe not\nbelong unto that way, they are not so great, as that they should cause\nany discord: For there may be some difference of opinions in many\nthings without any discord or alienation of mens minds. And if there\nbe some difference about those things, which doe belong unto that way,\na bearing one with another, when they doe both earnestly desire the\ntruth, will preserve concord safe and sound betwixt those which are\ntrue Christians, according to that of the Apostle _Philippians 3.15,16._\n\n_Vse._ This may serve _to reprove_ those, which for light causes are\nestranged from their brethren, and turne the smallest difference, even\nthe least controversie into discord. And how many are guilty of this\nfault, and how closely it sticks unto them, may evidently appeare by\nthis, that they cannot lay aside their anger and hatred, no not for\nGods sake, for Christ sake, and their owne salvation sake. And this we\nmay see in too too many, when they forbeare to come to the Lords Supper\nby reason of those contentions, which they maintaine betwixt themselves\nand their neighbours; for they doe thereby shew that they cannot pray\nunto God to forgive them their trespasses, as they forgive others that\ntrespasse against them, and therefore they seeme to love discord more\nthen God himselfe, and their owne salvation.\n\nDoctrine 2. _There should be a sympathy betwixt Christians._\n\nBy which word is signified not only a fellow-feeling of one anothers\ntroubles, but also of one anothers good, _1\u00a0Corinthians 12. 26._\n\n_Reason_ 1. Because they are members of one body, and all the members\nlooke unto the good of the whole.\n\n2. Because the evill or good of one member, doth in some sort redound\nunto the rest of the members, by that neere union and communion, which\nis betwixt them.\n\n3. Because the consent and concord of their wills commands this, that\nwhereof one doth rejoyce or grieve, the other also should rejoyce and\ngrieve.\n\n_Vse._ This may serve _to reprove_ that Stoicall hardnesse, which hath\ntaken hold of mens minds, whereby it comes to passe that they are no\nway sensible of the condition of others.\n\nDoctrine 3. _Brotherly love is moreover greatly to be embraced, which\nunto concord and Sympathy addes a will also and endeavour to doe good\nunto others as unto our brethren._\n\n_Reason_ 1. Because we are brethren.\n\n2. Because love is the character of Christian brotherhood.\n\n3. Because love is the bond of perfection and the meanes of Christian\nedification.\n\n_Vse._ This may serve _to exhort us_ to the exercise of this grace.\n\nDoctrine 4. _To our love we should joyne mercy, which lookes only unto\nthe good that is to be done._\n\n_Reason_ 1. Because true love is by this meanes made most manifest,\nwhen it is shewed unto those which cannot give us thankes.\n\n2. Because in this we doe imitate our heavenly Father, who is the\nFather of mercies.\n\n3. Because the same benefit is greater, when it is bestowed upon one\nthat is in misery, then when it is bestowed upon another.\n\n_Use._ This may serve _to reprove_ those, which seeme to love such men\nonly, from whom they may expect something.\n\nDoctrine 5. _Together with our love and mercy we should joyne\ncourteousnesse._\n\n_Reason_ 1. Because true love and mercy proceeding from the enlargement\nof the heart, fits and disposeth the whole man for the doing of good.\n\n2. Because a benefit bestowed in a rough and harsh manner, doth in some\nsort cease to be a benefit.\n\n_Vse._ This may serve _to admonish us_, more and more to lay aside all\nseverity, and to have a care to beautifie that good which we doe, in\nthe manner of doing it.\n\nDoctrine 6. _Christians should not render evill for evill, or railing\nfor railing._\n\nThis is gathered out of the 9. verse. So _Romans 12.17._ and _Matthew\n5.39._\n\n_Reason_ 1. Because the railing or ill-doing of another, doth not loose\nthe bond, or take away the duty of our love.\n\n2. Because this is to be overcome of evill. _Romans 12.21._\n\n3. Because this derogates from Gods fidelity, and takes that, which\nbelongs unto him, out of his hands, _Romans 12.19._ _Proverbs 22.23._\n\n_Use._ This may serve _to reprove_ those men, that are easily provoked,\nand when they are provoked by any injury, thinke that they may doe any\nthing, and so give themselves liberty to exercise all kind of revenge:\nand that they doe not this from the hatred of sinne, but from too much\nlove of themselves, it doth sufficiently appeare by this, that when\nmore hainous and grievous offences are committed against God, and the\nsame wrongs done unto others; they can heare it and behold it, and\nnever be troubled at it.\n\nDoctrine 7. _It is the duty of Christians to blesse those that curse\nand wrong them._\n\nThis is gathered from the 9. verse at the middle. So _Matthew 5.44._\nand _Romans 12.14._\n\n_Reason_ 1. Because love and mercy doth in a speciall manner require\nthis duty of those, which by such like sinnes make themselves obnoxious\nunto cursing.\n\n2. Because we should overcome evill with good. _Romans 12.21._\n\n3. Because we should imitate our heavenly Father. _Matthew 5.45._\n\n_Vse._ This may serve _to exhort us_ to use our selves unto this\nperfection.\n\nDoctrine 8. _The remembrance of our calling, that it tends unto\nblessing, should stir us up to blesse others._\n\nThis is gathered from verse 9. at the latter end.\n\n_Reason_ 1. Because that which we have freely received from the\nblessing of God, we should, as much as in us lies, freely and liberally\ngive. _Matthew 10.8._\n\n2. Because by this meanes we exercise and perfect our owne calling.\n\n3. Because by this meanes we shew forth and advance the glory of God,\nthat bestowed this benefit upon us.\n\n_Vse._ This may serve _for direction_, very often to meditate upon our\ncalling, and that to this end, that we may be made the more ready and\nfit for Christian duties.\n\n * * * * *\n\n Verse 10. _For he that will love life, and see good dayes, let\n him refraine his tongue from evill, and his lips that\n they speake no guile:_\n\n Verse 11. _Let him eschew evill, and doe good, let him seeke\n peace and ensue it._\n\n Verse 12. _For the eyes of the Lord |are set| over the righteous,\n and his eares are |open| unto their prayers: but the\n face of the Lord is against them that doe evill._\n\n\n _The Analysis._\n\nIn these three verses, the Apostle proves by the testimony of Scripture,\nthat which he had spoken in the last place, to wit, that Godly men\nshall inherit a blessing. In which testimony there is in the first\nplace the blessing set downe, which all desire, _He that will love life,\nand see good dayes_. 2.\u00a0The piety of those to whom this blessing is\npromised, is synecdochically declared by a distribution of the subjects,\nas it is in the speech, verse 10. or in the deeds and conversation of\nlife verse\u00a011.\n\n3. The connexion of the blessing, with this piety is confirmed by the\nmost powerfull cause thereof, namely, the providence of God, watching\nover the Godly for their good, verse 12. at the beginning. Which is\nillustrated by a contrary effect of the same providence toward those\nthat doe evill, namely, that he watcheth over those alwayes for evills,\nverse 12. at the end.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _It is common unto all men, in some sort to desire blessing\nand happinesse._\n\nFor therefore doth he in this place, use a common argument to stirre up\nall to the practice of piety.\n\n_Reason_ 1. Because *_omnia appetunt bonum_, all things desire their\nown good, & in some sort too that which they apprehend as _summum\nbonum_, the chiefest good.\n\n2. Because all nature tends unto its owne perfection, and this\nperfection is happinesse.\n\n3. Because the nature of happinesse is such, that if the understanding\ndoth in any manner comprehend it, the will cannot but in some measure\ndesire it, because it is in all respects desireable.\n\n_Use_ 1. Let us not therefore rest contented with a confused desire of\nhappinesse, but endeavour and labour to stirre up and to increase in\nour selves the true, genuine and effectuall desire thereof.\n\n2. _For direction_, not to corrupt this desire that is approved of God,\nor to choake it with worldly desires, but to goe forward and increase\nit daily according to that rule, which is given unto us from God.\n\nDoctrine 2. _True and solid piety is the only way to attaine unto these\nblessings._\n\n_Reason_ 1. Because God hath promised it to the Godly alone.\n\n2. Because piety in its owne nature leadeth to God, and joynes us with\nGod, who is the fountaine of all good.\n\n3. Because piety it selfe hath that perfection joyned with it, namely,\npeace of conscience and sound consolation, which is a great part of\nhappinesse.\n\n_Vse_ 1. This may serve _to convince_ those of folly and madnesse, that\nwould be happy, but will not be Godly.\n\n2. _To direct us_, to kindle in our hearts an earnest endeavour to\nbe godly by the expectation of this happinesse, and to gaine unto our\nselves an assurance of it.\n\nDoctrine 3. _The providence of God alone, makes for the furtherance of\nthis piety, and the confirmation of this happinesse._\n\nThis is gathered from verse 12.\n\n_Reason_ 1. Because God by his providence doth fulfill and perfect all\nhis promises.\n\n2. Because the same providence lookes over and takes care for the\nparticular necessities of the Godly.\n\n3. Because he takes speciall notice of all their desires and prayers,\nas it is in the text.\n\n_Use._ This may serve _to exhort us_, to build up our selves in a true\nand lively faith of this providence.\n\n * * * * *\n\n Verse 13. _And who is he that will harme you, if ye be followers\n of that which is Good?_\n\n Verse 14. _But and if ye suffer |any thing| for righteousnesse\n sake, happy |are ye|, and be not afraid of their\n terrour, neither be troubled._\n\n Verse 15. _But sanctifie the Lord God in your hearts, and bee\n ready alwayes to give an answer to every man that\n asketh you a reason of the hope that is in you, with\n meekenesse and feare, having a good conscience:_\n\n Verse 16. _That whereas they speake evill of you, as of evill\n doers, they may be ashamed that falsely accuse your\n good conversation in Christ._\n\n\n The Analysis.\n\nThat which the Apostle had before proposed concerning the practise of\npiety, he doth there perswade them unto by an argument taken, 1.\u00a0from\nthe effect thereof, that by this meanes men are freed and delivered\nfrom those harmes, which the wicked seek occasion to bring upon them,\nverse\u00a013. 2.\u00a0From the happinesse adjoyned, because no afflictions\nthat are suffered for righteousnesse and godlinesse sake, are able to\nexclude that, verse 14. at the beginning. 3.\u00a0He shewes the right manner\nof undergoing afflictions, so that happinesse may follow thereupon,\nwhich consists 1.\u00a0in the laying aside of that feare and perturbation,\nwhich usually mens mindes are troubled with in their afflictions, in\nthese words, _be not afraid of their terrour_. 2.\u00a0In that confidence\nand relyance of our hearts upon God, whereby his name is sanctified,\nand by vertue whereof that immoderate feare may be laid aside. And\nthis confidence is set forth by its proper effect, which consists\nin couragious and ready confession of the faith; of which confession\nhe sets downe two properties, namely, _meekenesse_ and _feare_ or\n_reverence_, and moreover he shewes the helping and preserving cause\nthereof, namely, a good conscience, and the effect also which it will\nworke in others, verse 16. to wit, that it will make their enemies with\nshame to leave off their speaking evill of them.\n\nBut here-hence ariseth a question.\n\n_Question._ How can this be made good, which the Apostle saith, that no\nman shall harme the godly? Verse 13.\n\n_Answer_ 1. Because the nature of godlinesse and goodnesse tends\nthereunto, to winne the minds of all men, and to take off all ill-will.\n\n2. Because often times also it hath this effect, that taking away all\npretence and occasion of unrighteousnesse, it doth in some measure\nmollifie the enemies minds, except they be quite and cleane savage and\nfuriously mad.\n\n3. Because _nemo propri\u00e8 l\u00e6ditur nisi \u00e0 seipso_, no body is properly\nhurt but by himselfe and his own fault; he therefore that escheweth\nevill and doeth good, cannot properly be said to be hurt by others,\nthough they do earnestly desire and endeavour to do it.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _Christians should be emulators and followers of that which\nis good._\n\nThis is gathered from verse 13.\n\n_Reason_ 1. Because they are called to the imitation of Gods goodnesse:\n_Be ye holy as I am holy: be ye perfect as your Father is perfect_.\n\n2. Because they are begotten again unto the image of God, and should\ndaily more and more be fashioned thereunto.\n\n3. Because there is nothing besides that is worthy of our serious\nimitation.\n\n_Vse._ This may serve to exhort us, to lift up our mindes, and betake\nour selves to this holy and divine emulation.\n\nDoctrine 2. _They that are followers of that which is good are freed\nfrom harme._\n\nThis is gathered from verse 13.\n\n_Reason_ 1. Because _if God be for us, who can be against us_?\n\n2.\u00a0Because wicked mens minds also are oftentimes overcome by the\ngoodnesse of the good: as _Esau_ was moved by the obsequiousnesse of\n_Iacob_.\n\n3. Because the greatest good cannot be taken away from those that\nlabour for true godlinesse.\n\n_Vse._ This may serve to comfort us against all dangers which may\nbefall us by following that which is good.\n\nDoctrine 3. _To suffer afflictions for righteousnesse sake doth not\nhinder, but further our happinesse._\n\nThis is gathered from Verse 14. So _Matthew 5.10._\n\n_Reason_ 1. Because such afflictions make us conformable unto Christ in\nthe fellowship of his sufferings, _Philippians 3.10._\n\n2. Because it is a singular part of that obedience and holinesse, which\ntends unto happinesse.\n\n3. Because God hath promised bountifully to reward it.\n\n_Vse._ This may serve to comfort us, against all the evils which may\nbefall us for righteousnesse sake and a good conscience.\n\nDoctrine 4. _We must lay aside the feare of all dangers wherewith our\nmind may be troubled._\n\nThis is gathered from the same verse at the end.\n\n_Reason_ 1. Because such feare is contrary unto faith and a sure\nconfidence.\n\n2. Because it hath no other use, but to hinder us in doing of our duty.\n\n3. Because it is contrary to the honour of God and the worthinesse of a\ngood cause.\n\n_Vse._ This may serve to admonish us not to give place to such\npusillanimity and faint-heartednesse.\n\nDoctrine 5. _We should strengthen our hearts against all feare, by\nputting our trust in God._\n\n_Reason_ 1. Because there is nothing else whereby we can overcome all\nfeares and terrours.\n\n2. Because God hath taken this upon himselfe, and commanded us to\ncommit our cause unto him.\n\n3. Because by this trust and confidence God is made the strength of our\nsoules.\n\n_Vse._ This may serve to exhort us, truly to put our trust in God.\n\nDoctrine 6. _By this trust and confidence we sanctifie God in our\nhearts._\n\nThis is gathered from verse 15.\n\n_Reason_ 1. Because thereby we acknowledge him to be a holy God, that\nis, a God of perfect power, mercy, truth and fidelity.\n\n2. Because by the effectuall acknowledgement of this holinesse we give\nunto him that glory which is due unto his name from our hearts.\n\n3. Because thereby we advance his glory amongst others, as well in our\nactions as in our professions.\n\n_Vse._ This may serve to exhort us, wholly to rely upon him.\n\nDoctrine 7. _We should sanctifie God not only in our hearts, but with\nour mouths also, and in our profession._\n\nThis is gathered from these words: _Be ready alwayes to give an answer_.\nSo _Romans 10.10._\n\n_Reason_ 1. Because we should glorifie God not only in our spirit, but\nin our body also, _1\u00a0Corinthians 6.20._\n\n2. Because we should advance Gods glory, not only in our selves, but\namongst others also.\n\n3. Because out of the abundance of the heart the mouth speaketh: we\ncannot therefore sanctifie God with all our heart, unlesse we are ready\nto do the same likewise with our mouth.\n\n_Vse_ 1. This may serve to reprove those, which boast of the sincerity\nof their heart, and in the meane time take no care for the holinesse of\ntheir heart and words.\n\n2. To exhort us to prepare our selves for this duty, _Ephesians 4.29._\n\nDoctrine 8. _All Christians should be ready not only to professe the\ntruth, but also to give a good reason of their profession._\n\nThis is gathered from these words: _to give an answer to every man that\nasketh you a reason of the hope that is in you_. And this is not to be\nunderstood of all truth, but of the truth of religion; nor of all these\nthings neither, which do any way pertain unto religion, but of the very\nsubstance of faith, hope, and religion, as it is in the text: _a reason\nof the hope that is in you_: nor is it either a naturall reason that is\nrequired, or such a kinde of reason that may stop the mouths of every\ngainsayer; for this all are not able to do, nor doth it belong unto\nall; but some sure ground out of Gods word, whereupon our faith and\nhope should be built and strengthened against all kinde of temptations.\n\nNow here ariseth a question.\n\n_Question._ Whether such a reason is to be given to every one that\nasketh, or no?\n\n_Answer._ No not absolutely to every one, because we are not to give it\nto Dogs and Swine, (that is, to uncleane persons) without a necessary\ncause, but to every one that asketh us, so that our profession or\nanswer may probably at least turn to the glory of God, as it is in the\ntext, _to sanctifie God_.\n\n_Vse._ This may serve to exhort us, 1.\u00a0seriously to study our religion,\nto understand the grounds thereof. 2.\u00a0Freely and ingeniously to declare\nand defend it upon a good occasion.\n\nDoctrine 9. _Our profession of religion should be with meekenesse in\nrespect of men, and with feare in respect of God._\n\n_Reason._ Because by meekenesse we do good amongst men, and the feare\nof God will stirre us up to do our duty, and keep us within the bounds\nand limits thereof.\n\n_Vse._ This may serve to reprove those, which keepe no measure in their\nwords and actions.\n\nDoctrine 10. _A good conscience is very necessary as well in the\nsanctification of Gods name, as in the profession of his religion._\n\nThat is, a conscience bearing us witnesse, both of the grace of God\ntowards us in Christ, and of the sincere desire and endeavour of our\nhearts to please God in all things.\n\n_Reason_ 1. Because without such a conscience, our faith, confidence,\nfortitude, and liberty, doth languish and decay.\n\n2. Because such a conscience freeth us from all that burthen, wherewith\notherwise we should be oppressed, and terrified, and affrighted from\ndoing our duty.\n\n3. Because it stirreth us up to all the duties of piety; for without\nthe care of performing them, a good conscience can afford us no comfort.\n\n_Vse._ This may serve to exhort us to have a care of our conscience, to\nkeepe it pure before God and men.\n\n * * * * *\n\nThe 17 verse is all one with the 20 verse of the 2 chapter.\n\n Verse 17. _For it is better, if the will of God be so, that ye\n suffer for well-doing, then for evill-doing._\n\n Verse 18. _For Christ also hath once suffered for sinnes, the\n just for the unjust, that he might bring us to God,\n being put to death in the flesh, but quickned by the\n Spirit._\n\n Verse 19. _By which also he went, and preached unto the Spirits\n in prison._\n\n Verse 20. _Which sometimes were disobedient, when once the\n long-suffering of God waited in the dayes of Noah,\n while the Arke was a preparing; wherein few (that is,\n eight) soules were saved by water._\n\n Verse 21. _The like figure whereunto, even baptisme, doth also\n now save us, (not the putting away of the filth of the\n flesh, but the answer of a good conscience toward God)\n by the resurrection of Iesus Christ._\n\n Verse 22. _Who is gone into heaven, and is on the right hand of\n God, Angels, and authorities, and powers, being made\n subject unto him._\n\n\n The Analysis.\n\nIn this part of the chapter, the Apostle urgeth that exhortation which\nhe had before proposed concerning an endeavour to do well, even unto\nthose that wrong us. And this he doth perswade them unto, 1.\u00a0by a\ncomparison which he makes betwixt those which suffer for evill doing:\nwhich comparison although it may seeme to be of a greater or lesser\ngood, when it is said, _It is better to suffer for well doing_, yet\nit is indeed a dissimilitude, which is intimated by this \u03bc\u03b5\u03af\u03c9\u03c3\u03b9\u03bd\nextenuation, as appeares by the 19 and 20 verse of the second chapter.\nFor it is thank-worthy and it will turne to our glory, if we suffer\nfor well-doing; not so, if it be for evill doing. 2.\u00a0He confirmes this\nby the example of Christ, verse 18. who though he did most justly, yet\nsuffered unjustly; which example he shewes to be of great force, by\nthe end of his suffering; because therefore he suffered, that he might\nbring us the same way unto God: which that he doth now effectually\ndoe, he shewes by the cause thereof, to wit, life and glory, which he\nassumed unto himselfe by his divine Spirit after his suffering. And\nto shew that that effect, namely, the bringing of men unto God, doth\nproceed from this cause, to wit, the Spirit of Christ, the Apostle\nmakes a comparison of the like, betwixt those things which the Spirit\nof Christ did heretofore in the dayes of _Noah_, and those things which\nhe doth now since the comming of Christ in the flesh. Heretofore he\npreached the way of salvation, and patiently waited for the performance\nof obedience, upon the disobedient he inflicted condigne punishment,\nand a few that were obedient he saved in the Arke: so now also he\npreacheth the way of salvation, he waits for obedience, and by Baptisme,\nas it were a figure like unto the old Arke, he saves those that\nare obedient and have a good conscience before God, and that by the\nglorious life and power which he hath in heaven since the time of his\nresurrection, verse 21,22. All which things tend hereunto, that we\nshould hold fast a good conscience, even when we are evill intreated;\nbecause it is better as he said before, verse 17. and hath now shewed\nas well by the example of Christ, as by his effectuall dispensation\nthroughout all ages, as it is, verse 18,19. of which we may see more,\nif we look back to chapter 2. verse 21. to the end. All the other\nthings almost are explained in the answer to _Bellarmine_, about\nChrists descending into hell.\n\nThe Doctrines arising here-hence:\n\nDoctrine 1. _It was the Spirit of Christ, which preached heretofore\nfrom the beginning of the world by the Prophets and men of God, before\nthat he appeared in the flesh._\n\nThis is gathered from verse 19.\n\n_Reason_ 1. Because the person of Christ was the same from everlasting\nin the unity of the Divine Essence, so that whatsoever the Spirit of\nGod did, that also may the Spirit of Christ be truly said to have done.\n\n2. Because Christ was the Mediator of mankinde from the beginning of\nthe world, in vertue and force: therefore whatsoever the Spirit did,\nwhich belonged to the furtherance of the Churches safety, all that he\ndid by vertue of Christs mediation, and that no lesse then since his\ncomming in the flesh.\n\n_Use_ 1. This may serve to instruct us in the truth of Christs divine\nnature.\n\n2. To comfort us and strengthen our faith, in that we have the same\nTeacher, which instructed the Church from the beginning of the world,\nand brought it to salvation; and consequently we imbrace the same\nreligion, as touching the substance of it, that all the faithfull\nimbraced from the beginning of the world.\n\n3. To admonish us, never to reject or make light account of those\nthings which are preached unto us out of Gods word, because it is the\nSpirit of Christ, which preacheth unto us those things, like as he\npreached unto others from the beginning of the world.\n\nDoctrine 2. _They which do not obey the preaching of Christs Spirit,\nwilfully bring upon themselves everlasting damnation._\n\nThis is gathered from verse 19,20.\n\n_Reason_ 1. Because in neglecting the preaching of the Gospell, they\nneglect and refuse the only meanes that can keepe them from damnation,\nand bring them unto salvation.\n\n2. Because they doe greatly dishonour Christ and his Spirit.\n\n_Vse._ This may serve to admonish us, alwayes, when we come to the\nhearing of Gods word, to endeavour to have circumcised eares and hearts,\nready and willing to yeeld all obedience thereunto.\n\nDoctrine 3. _God useth much patience and long-suffering towards the\ndisobedient._\n\nThis is gathered from verse 20.\n\n_Reason_ 1. Because by this meanes Gods clemency and mercy is\nmanifested.\n\n2. Because by this patience of God all are invited, and many are drawne\nunto the obedience of faith.\n\n3. Because this patience makes those that are stubbornely disobedient\naltogether inexcusable, and so justifies God in his just judgements.\n\n_Use_ 1. This may serve to direct us, to give the glory of this\npatience unto God, when we see sinners to go unpunished for a time.\n\n2. To admonish us not to abuse this patience of God, but to make it a\nmeanes for the amendment of our lives, and our own salvation, _Romans\n2.4._\n\nDoctrine 4. _In the destruction of the disobedient, God hath a speciall\neye over the faithfull; to save them from the destruction._\n\nThis is gathered from verse 20.\n\n_Reason_ 1. Because he disposeth his judgements according to his\ncertaine and perfect counsell, not rashly or confusedly, therefore he\npasseth over whom he pleaseth.\n\n2. Because the punishments of sinne should not fall alike upon the\ngodly and wicked, for then he would not be a just disposer of them.\n\n3. Because it stands upon Gods glory to save those that flye unto him,\nas he promised them in his covenant.\n\n_Vse._ This may serve to comfort us, in the time of publick calamities,\nwherein God revengeth the wickednesse of men.\n\nDoctrine 5. _God doth often times preserve those that are his, partly\nby the same meanes wherby he destroyeth others._\n\nFor it is said that the Arke saved _Noah_ and those seven souls in\nthe waters and by the waters. The same water that drowned others, by\nlifting up the Arke on high, was the meanes of their preservation. So\n_Ieremy_ was delivered by the _Babylonians_, by whom the Iewes were\noppressed.\n\n_Reason._ Because God can use the same instrument to produce divers and\ncontrary effects, and when he doth this, his glory is the more\nmanifested; because thereby it appeares that the effect doth not depend\nupon the instrument, but upon God: nor doth this come to passe rashly,\nor by chance, but is ordered and directed by Gods certaine counsell.\n\n_Vse._ This may serve to direct us, in the time of danger not to looke\nso much upon the meanes which God useth, as to depend upon God himselfe,\nwho can turne any meanes unto the good of those that are his.\n\nDoctrine 6. _Baptisme is such a meanes of our spirituall salvation, as\nthe water of the flood together with the Arke, was heretofore of the\ncorporall safety of Noah and his family._\n\nThis is gathered from verse 21. It is called the Antitype of that\nwater, not because the water was the type of Baptisme, and Baptisme\nthe exemplar of it, but because there is a typicall representative\nsimilitude betwixt these two waters. And the similitude consists herein,\nthat as the water of the flood lifted up the Arke and saved _Noah_ and\nhis family in the destruction of the rest, so baptisme strengthning our\nfaith, and lifting up our soules unto God reconciled in Christ, saves\nus in the mortification of our sinnes.\n\n_Reason._ Because it is Gods institution.\n\n_Vse_ 1. This may serve to reprove those, which make little esteeme of\nbaptisme.\n\n2. To direct us, to seeke this right and proper use of Baptisme\ntogether with it and by it, and to apply it unto our selves to our\ncomfort.\n\nDoctrine 7. _The outward baptisme doth not save us of it selfe, but the\ninward._\n\nThis is gathered from verse 21. _Not the putting away of the filth of\nthe flesh, but the answer of a good conscience._\n\n_Reason_ 1. Because outward baptisme is common to the hypocrites as\nwell as to the faithfull.\n\n2. Because it comes not unto the soule.\n\n3. Because it hath no saving power in it selfe.\n\n_Vse._ This may serve to admonish us, not to put too much trust and\nconfidence in the outward Sacraments, or to relye thereupon, that we\nare baptized and partake of the Lords Supper, but alwayes to seeke the\nspirituall grace of the Sacraments.\n\nDoctrine 8. _A singular effect and signe of the inward baptisme and\neffectuall grace, is the answer of a good conscience toward God._\n\nFor when the Apostle meant to oppose inward Baptisme unto outward, in\nsteed of the inward he puts the answer of a good conscience, as the\nproper effect thereof, by which it may be perceived and knowne. Now by\nthe answer of a good conscience is meant all that confidence which we\nhave before God of his reconciliation, which chiefely appeares in our\nprayers, and in a pious confession of the faith, and a holy care of\nobedience.\n\n_Reason_ 1. Because then are we properly said to be saved, at least\naccording to our apprehension, when our consciences are freed from the\nguilt and bondage of sin.\n\n2. Because the peace of a good conscience is part of our glorification.\n\n3. Because such a conscience makes us to goe on constantly in the way\nof salvation.\n\n_Vse._ This may serve _to direct us_, to make it our chiefest care to\nkeepe a good conscience toward God.\n\nDoctrine 9. _Such a conscience and our salvation doth in a speciall\nmanner depend upon Christs resurrection._\n\n_Reason_ 1. Because in the resurrection of Christ, Gods sentence was\ndeclared, absolving us in him from all sinne and death. _Romans 4.25._\n\n2. Because Christ being raised from the dead, did powerfully accomplish\nthat, which he merited by his death. _Romans 8.34._\n\n3. Because our consciences are lifted upwards unto Christ sitting in\nheaven.\n\n_Vse._ This may serve _to direct us_, to fix the eyes of our faith upon\nChrist, as he was raised from the dead.\n\nDoctrine 10. _Since the time of Christs resurrection, great is his\nglory and power in heaven._\n\nThis is gathered from the last verse.\n\n_Reason_ 1. Because the time of his humiliation and emptying of\nhimselfe was finished before.\n\n2. Because it was fit, that he which in singular obedience was mightily\nhumbled, should afterwards be exalted unto great glory.\n\n3. Because this glory and power is necessarily required, that Christ\nmight finish all things, which belong to the salvation of the Church.\n\n_Vse._ This may serve _to comfort us_, against all dangers and feares,\nseeing we have such a Saviour in heaven.\n\n\n\n\n Illustration: (\u2021 decoration)\n\n Chapter IV.\n\n\n Verse 1. _For as much then as Christ hath suffered for us in\n the flesh, arme your selves likewise with the same\n mind: for that he that hath suffered in the flesh,\n hath ceased from sinne:_\n\n Verse 2. _That he no longer should live the rest of his time\n in the flesh, to the lusts of men, but to the will\n of God._\n\n Verse 3. _For the time past of our life, may suffice us\n to have wrought the will of the Gentiles, when we\n walked in lasciviousnesse, lusts, excesse of wine,\n revellings, banquettings, and abominable idolatries._\n\n Verse 4. _Wherein they thinke it strange, that you run not\n with them to the same excesse of riot, speaking\n evill of you:_\n\n Verse 5. _Who shall give account to him, that is ready to\n judge the quick and the dead._\n\n Verse 6. _For, for this cause was the Gospell preached also\n to them that are dead, that they might be judged\n according to men in the flesh, but live according to\n God in the Spirit._\n\n\n _The Analysis._\n\nTHE Apostle having set before us the example of Christ, in this\nplace he concludes therehence, that which he proposed to be concluded\n_chapter 3._ verse 17. and before that verse 11. that is, that all\nChristians should eschew evill, & follow that which is good. And this\nconclusion he layes downe in such manner, that if a due proportion\nbe observed betwixt Christ as our example, and Christians that are\nregenerated, and renewed according to his image, he shews it doth\nnecessarily depend upon & flow from the example of Christ. He concludes\nwith such a Syllogisme, as this:\n\n All Christians should be armed with the same mind, concerning\n sinne and righteousnesse, as Christ himselfe was:\n But Christ having suffered in the flesh ceased from sinne, and\n lived in the spirit unto God:\n Therefore all Christians should be wholy bent, and endeavour\n all that they can to cease from sinne or the lusts of men,\n and live unto God, or the will of God.\n\nBoth the proposition & Assumption are in verse\u00a01. The conclusion in\nverse\u00a02. The conclusion is illustrated by a comparison made betwixt\nthe time past, and that which is to come; or betwixt that kind of life,\nwhich men are wont to lead before their calling, and that, which they\nshould lead after they are called.\n\nFor the time past he affirmes, that we lived according to the manner\nof the Gentiles in all the lusts of the flesh, verse\u00a03. And for the\ntime to come, he denies that we should follow those lusts, but that\nwe should live unto the will of God. Verse\u00a02. and the beginning of the\n3.\u00a0_It may suffice us_ &c. where he intimates a reason also, why we\nshould now leave off such courses, namely; Because we have too much\noffended God already in the time past, and if we should abuse his\nmercy and patience any longer, we could expect nothing else but\nthe revelation of his just anger and indignation, to our eternall\nconfusion. The same conclusion and Comparison is farther illustrated\nby anticipation of an objection and difficulty, which might take off\nour desires and endeavours to change our lives, and live contrary to\nthe fashion of others. And the objection is this; that it will seeme\nstrange unto many; and for this very cause will they revile us, and\nspeake evill of religion it selfe, verse\u00a04. The answer is, that this is\nnot our fault, but theirs; and they shall give an account for it unto\nGod at the day of judgement, verse\u00a05. Which judgement is set forth by\na distribution of the object, and upon occasion of that distribution\nhe makes a new argument to remove the fore-named difficulty out of\nour minds; namely, because the Gospell had the same end, and the same\neffect amongst the faithfull that are now dead; to wit, that they being\ncondemned by men, did patiently beare that condemnation, and lived\naccording to God in the spirit, verse\u00a06.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _We should all arme our selves with such meditations, as\nthe contemplation of Christs death \u2666affords us._\n\n \u2666 \u201caffoords as\u201d replaced with \u201caffords us\u201d\n\nThis is gathered from verse 1.\n\n_Reason_ 1. Because we are thereunto called, that we should be made\nconformable unto Christ.\n\n2. Because Christs death, or Christ crucified is a briefe Epitome of\nall saving knowledge, _1\u00a0Corinthians 2.2._\n\n3. Because by such meditations we doe more and more put on Christ,\nand by his power are our minds strengthened and fore-armed, as with a\ncompleat armour, against all kind of temptations, and in this respect\nis this phrase, _arme your selves_, used in the text.\n\n_Vse_ 1. This may serve to admonish us, to arme our mindes daily with\ngodly and Christian meditations, that so we may not be exposed to the\ndanger of temptations unarmed and naked; in the bearing of a blow, or\nsuffering any violence, there is great difference betwixt a man that is\narmed, and one that is not armed.\n\n2. To direct us, in our meditations chiefely to contemplate upon Christ,\nand those things which pertaine unto his death and resurrection.\n\nDoctrine 2. _He that hath true communion with Christ, hath ceased from\nsinne, and by meditation thereupon doth daily more and more cease from\nit._\n\nThis is gathered from verse 1. at the end.\n\n_Reason_ 1. Because our communion with Christ is by the Spirit of\nChrist, which makes us conformable to his death and resurrection,\n_Romans 6._ throughout the whole Chapter.\n\n2. Because in our conversion unto Christ, there is alwayes included an\naversion from sinne by serious repentance.\n\n3. Because such meditations are the ordinary meanes whereby the worke\nof the Spirit is perfected, and our repentance renewed and furthered.\n\n_Vse_ 1. This may serve to reprove those, that professe Christ in word,\nbut in their deeds doe not cease from sinne.\n\n2. To direct us, to presse such syllogismes and reasonings upon our\nconsciences, _Romans 6._\n\nDoctrine 3. _He that ceaseth from sinne, doth not live to the lusts of\nmen, but to the will of God._\n\nThis is gathered from verse\u00a02.\n\n_Reason_ 1. Because the lusts of sinfull men are in themselves sinnes,\nand leade unto sinne.\n\n2. Because these lusts fight against the soule, and we in our\nconversion have bound our selves to fight against them.\n\n3. Because the will of God is the only rule of our life, which is\naltogether contrary to the lusts of the flesh.\n\n_Vse._ This may serve to direct us in the triall of our state and\ncondition. For looke how our life is sincerely directed in respect of\nthe lusts of men, and the will of God, so may we certainely judge our\nselves to be either in the state of sinne, or in the state of grace.\n\nDoctrine 4. _It seemes more then enough to the faithfull, that before\ntheir conversion they so long followed the lusts of the flesh, and\nfashions of the world._\n\nThis is gathered from verse\u00a03.\n\n_Reason_ 1. Because they are ashamed with a holy shame of those courses,\n_Romans 6.21._\n\n2. Because they receive no benefit by them, but repentance.\n\n3. Because they see that it was Gods great mercy, that they were at\nlength delivered from them, and from the death which they bring, in the\nsame Chapter.\n\n4. Because the rest of their time seemes but a little unto them, in\nrespect of the duty which they have to do, in seeking and glorifying\nGod.\n\n_Vse_ 1. This may serve to condemne those, which deferre and put off\nthe time of amending their lives, as if they had not yet sinned enough.\n\n2. To admonish us, to redeeme the time, and spend it in advancing of\nGods glory, and our own salvation.\n\nDoctrine 5. _Amongst all the vicious lusts and courses of the world,\nluxury is one of the chiefest, whereby men walke in lasciviousnesse,\nexcesse of wine and banquetings._\n\n_Reason_ 1. Because in these men do most of all pamper the flesh, and\nhave no regard at all unto the soule.\n\n2. Because by these the soule is drowned, as it were in the pleasures\nof the flesh, so that it cannot lift up itself unto God, and to divine\nthings.\n\n3. Because these make way for the devill, and all devilish sinnes; and\nthereupon abominable idolatry seemes to be joyned with them in the text,\nbecause by them many were brought to be present at idolatrous feasts,\nand so to honour the idols themselves, though in their consciences they\nmade no reckoning of them.\n\n_Vse._ This may serve to admonish us, to beware of these wicked courses.\n\nDoctrine 6. _It seemes very strange to the men of the world, that the\ngodly should refuse to live after that manner, as they live._\n\n_Reason_ 1. Because they think there is a kinde of happinesse in that\nkinde of life, which for any man to dislike, they cannot but wonder at\nit.\n\n2. Because as long as they are carnall, they cannot rightly discerne\nthose spirituall reasons, which make the faithfull to abhorre such\nconversation.\n\n3. Because they measuring others by themselves, thinke that all men do\ngreedily desire such kinde of pleasures.\n\n_Vse._ This may serve to admonish the faithfull, 1.\u00a0Not to thinke that\nthey do live so, as their calling or profession doth require, unlesse\nthey do so farre estrange themselves from the common courses of worldly\nmen, that they make them to wonder at them. 2.\u00a0Not to be troubled at\nsuch opinions of men, but to take their dislike, as a token of Gods\ngood liking and approbation.\n\nDoctrine 7. _By this alienation of mindes, which ariseth from\nthe difference of the conversation, betwixt the beleevers and the\nunbeleevers, the regenerate and the unregenerate, it oftentimes comes\nto passe, that the unregenerate speake evill of the truth of God._\n\nThis is gathered from verse\u00a05. at the end. For although some are so\ntaken with the splendour of piety \u2666which shines forth in the godly,\nthat they glorifie God, as it is chapter\u00a02. verse\u00a012. and it becomes a\nmeanes of winning them, as it is chapter\u00a03. verse\u00a01. or at least that\nthey are ashamed, as it is chapter\u00a03. verse\u00a016. Yet there are others\nwhich take occasion thereby to blaspheme, chiefely, because the godly\nby abstaining from those lusts and courses, which they highly esteeme,\nseeme seriously to reprove them, as well in their deeds as their words.\n\n \u2666 \u201cwhlch\u201d replaced with \u201cwhich\u201d\n\n_Reason_ 1. Because all they that do evill hate the light.\n\n2. Because such a separation in conversation of life is as it were a\ncondemning of those from whom separation is made out of conscience and\nreligion.\n\n3. Because wicked men being blinded with anger and hatred, and judgeing\nof others by themselves, doe imagine that this separation is usually\nmade in hypocrisie, & simulation, not out of conscience and religion.\n\n_Vse._ This may serve to comfort and strengthen our soules against\nthe temptations and troubles which may arise unto us from such mens\nblasphemies.\n\nDoctrine 8. _God will require an account from men for all such\nblasphemies, either in this life, or at the last judgement._\n\nThis is gathered from verse 5.\n\n_Reason_ 1. Because his Majestie is wronged more in these blasphemies,\nthen in most of the other sinnes.\n\n2. Because those sinnes are most hainous, and come neerest to the sinne\nagainst the Holy Ghost.\n\n3. Because they directly tend to the hinderance of the kingdome of God,\nand the righteousnesse thereof.\n\n_Vse_ 1. This may serve to admonish us, to take heed of all those, that\ndo any way partake in such a sinne.\n\n2. To comfort us: because God revengeth such injuries, we should commit\nthem unto him.\n\nDoctrine 9. _God keepes a just account of those things that are done to\nthe faithfull, not only while they live, but also after their death._\n\nFor in that sense is he said to be _ready to judge the quick and the\ndead_, where by the quick and the dead the faithfull are most properly\nunderstood, as appeares by verse\u00a06.\n\n_Reason_ 1. Because God alwayes lives, and his word and covenant lives.\n\n2. Because it stands upon Gods glory, to defend the cause also of his\nservants that are dead, and to revenge their injuries.\n\n3. Because oftentimes the iniquity of the wicked is not come to its\nfull measure, before the death of Gods children whom they have vexed.\n\n_Vse_ 1. This may serve to comfort us, as well in life as in death.\n\n2. To admonish us not to judge rashly of Gods wayes in his patience and\nlong-suffering; but to compose our mindes to a patient waiting for the\nwished event.\n\nDoctrine 10. _The condition of the faithfull now living, and of those\nthat lived heretofore in all ages, is wholly alike, as touching the\nsubstance of it._\n\nThis is gathered from verse\u00a06. compared with the verse fore-going.\n\n_Reason._ Because God is the same, & faith is the same; & on the\ncontrary side also, the devill and the world are like themselves.\n\n_Vse._ This may serve to direct us, not to give way to too much\ncomplaining of the present age, as if there had never beene the like\nbefore; but couragiously to go forward in doing our duty, that we may\ndo that in our times according to our ability, which other faithfull\nmen did in their time; who as it is said of _David_, _Acts 13.36._\nafter they had in their age served the will of God, fell on sleepe in\nthe Lord.\n\nDoctrine 11. _The short compendium of our whole Christian life, is,\nso to receive the Gospell, that renouncing the flesh we should in that\nrespect be judged according to men, and live according to God in the\nSpirit._\n\nThis is gathered from verse 6.\n\n_Reason._ Because therein consists all divinity.\n\n_Vse._ This may serve to direct us, to make triall of our condition by\nthis rule.\n\n * * * * *\n\n Verse 7. _But the end of all things is at hand: be ye therefore\n sober, and watch unto prayer._\n\n Verse 8. _And above all things have fervent charity among\n your selves: for charity shall cover the multitude of\n sinnes._\n\n Verse 9. _Vse hospitality one to another, without grudging._\n\n Verse 10. _As every man hath received the gift, even so minister\n the same one to another, as good stewards of the\n manifold grace of God._\n\n Verse 11. _If any man speake, |let him speake| as the Oracles\n of God, if any man minister, let him do it as of the\n ability which God giveth, that God in all things may\n be glorified through Iesus Christ, to whom be praise\n and dominion for ever, and ever, Amen._\n\n\n The Analysis.\n\nFrom the last discourse about the judgement of God, the Apostle takes\noccasion to presse his exhortation to the duties of piety, by that\nvery argument. First therefore he layes downe that third argument for\na ground, that the last judgement, the end of all things, is at hand;\nand thereupon concludes that we must seriously and diligently apply\nour selves to the duties of piety. And these duties he sets downe by\nan induction of the principall parts, 1.\u00a0Prayer, with the adjuncts\nand helping causes thereof, to wit, temperance and sobriety, verse\u00a07.\n2.\u00a0Mutuall charity, verse\u00a08. which he sets forth, 1.\u00a0By the singular\ncare, wherewith we should labour for it above other vertues, in these\nwords: _above all things_, and then by the degree, wherein we should\nhave it, and exercise it in this word, _fervent_: of which exhortation\nhe gives a reason also from the effect, _for charity covers a multitude\nof sinnes_. 3.\u00a0To charity he joynes hospitality, verse\u00a09. as it were a\nspeciall act of charity, whereof he shewes the due manner how it should\nbe used, that it should be _without grudging_, that is, voluntary,\nnot by constraint. 4.\u00a0A mutuall communication of all the gifts of God,\nverse 10. And the reason of this duty is taken partly from the nature\nof the gift in respect of the author thereof, that it is the grace\nof God, and partly from that relation, which they that have received\nthe gift, have unto such a grace, to wit, that they are not masters,\nbut stewards of it. And of this communication he propounds two chiefe\nkinds, which he describes and perswades them unto, verse 11. The first\nis communication in speech, or in the word of God, the description and\nrule whereof is, that it should be conformable to the nature of Gods\nword. The second is communication in our abilities and wealth, the\ndescription and rule whereof is common to both, together with all the\nforegoing exhortations, taken from the end and benefit of them, _that\nGod in all things may be glorified_; which glorification of God is set\nforth by a present declaration of it; _to whom be praise for ever and\never, Amen_.\n\nThe Doctrines drawne here-hence.\n\nDoctrine 1. _The end of all things is at hand._\n\nThis is gathered from verse\u00a07. Now this may be understood, 1.\u00a0of the\nend of all men, that live together, because a generation of men soone\npasseth away, and so the end of all those is properly said to be at\nhand. 2.\u00a0It may also by the same reason be understood of the finall\ncondition of all those: because looke how every one dyes, so shall he\ncontinue for ever, either happy or wretched. 3.\u00a0It may also in some\nsort be understood of the end of the world.\n\n_Reason_ 1. Because these are the last ages, after which there is no\ncomming of Christ to be expected, but unto judgement, nor any change of\nworship, but upon the consummation of all things.\n\n2. Because the Lord doth not delay the promise of his comming, but\nprepares all things for himselfe, and in their order shewes forth the\njudgements of that day which is approaching.\n\n_Vse._ This may serve to admonish us, not to think with the evill\nservant that the comming of the Lord is farre off, but certainly\nto look for it, and accordingly to prepare our selves for that day,\n_Matthew 24.44,46._\n\nDoctrine 2. _For the preparing of our selves aright against the comming\nof the Lord, it is chiefly required, that we should pray continually._\n\nThis is gathered from verse 7.\n\n_Reason_ 1. Because in our prayers we do stirre up our faith, hope, and\ndesire touching those good things, which the Lord will impart unto us\nat his comming.\n\n2. Because by our prayers we do turne aside and remove those evils from\nour selves, which make his comming dreadfull unto sinners: for by\nflying unto Gods mercy, we do flye both from our sinnes, and from his\nwrath.\n\n_Vse._ This may serve to exhort us, to be diligent in prayer.\n\nDoctrine 3. _Temperance and sobriety should be joyned with our prayers._\n\nThis is also gathered from verse\u00a07. It is the same which is said every\nwhere, _Watch and pray_.\n\n_Reason_ 1. Because the effectuall consideration thereof, that the end\nof all things is at hand, makes us to love this world the lesse, and\nso to use it, as not to abuse it, that is, soberly and temperately,\n_1\u00a0Corinthians 7.31._\n\n2. Because these are the meanes whereby our prayers are helped and\nfurthered; therefore it is said in the text, _Be sober and watch unto\nprayer_.\n\n_Vse._ This may serve to exhort us, to make conscience of doing our\nduty in prayer.\n\nDoctrine 4. _Above all things we should labour for brotherly love, that\nit may be sincere and fervent._\n\nThis is gathered from verse\u00a08. Not that charity towards men is more\nexcellent then faith hope and love towards God, but because it is the\nchiefest of those things which belong unto men, and should be preferred\nbefore all those things, which might any way hinder it.\n\n_Reason_ 1. Because love is the summe of the whole law, and so\ncontaines in it all other duties.\n\n2. Because charity covers a multitude of sinnes, as it is in the text:\n_amongst men themselves, that they stirre not up anger, hatred, and\ncontention_, _Proverbs 10.12._\n\n\u26663. Because charity also doth in some sort cover a multitude of our\nsinnes before God, to wit, that they procure not the revenge of his\nanger. For this it doth, as a signe and argument, whereby we are the\nmore assured of the forgivenesse of our sins, because we forgive others\ntheir offences, _Matthew 6.15._\n\n \u2666 \u201c2\u201d replaced with \u201c3\u201d\n\n_Vse._ This may serve to exhort us, to labour for charity.\n\nDoctrine 5. _Hospitality is one of the principall acts of charity._\n\nThis is gathered from verse\u00a09. So _Romans 12.13._ _Hebrews 13.2._\n\n_Reason_ 1. Because in hospitality we do not only communicate our goods\nunto our brethren, but our selves also by a familiar conversation.\n\n2. Because it is more acceptable unto others to receive a little upon\nsuch an occasion, then in any other respect to receive much, because\nthe seasonablenesse and courteousnesse makes that which is given to be\nthe better accepted.\n\n3. Because by this meanes friendship is more increased then by other\nbountifull expences.\n\n_Use._ This may serve to reprove the mercilesse mindes and conditions\nof men, for luxury and covetousnesse hath quite taken away all\nhospitality.\n\nDoctrine 6. _The duties of this kind should be performed without\ngrudging._\n\nThis is gathered from verse 9.\n\n_Reason_ 1. Because God loveth a ready and cheerefull giver, _2\nCorinthians 9.7._\n\n2. Because grudging makes the benefit unacceptable to him that receives\nit.\n\n3. Because grudging is as it were a repenting for doing the duty, and\nso makes it void and of no effect.\n\n_Vse._ The use hereof is, that in doing good we should watch over our\nmindes, that they be rightly and fitly disposed.\n\nDoctrine 7. _It is an office of charity to minister unto others the\ngifts which we have received, of what kinde soever they be._\n\nThis is gathered from verse 10.\n\n_Reason_ 1. Because the gifts of God do in their nature tend unto the\nglory of God in promoting the good of men.\n\n2. Because to this end are all the gifts of God committed unto us, as\nstewards of the grace of God, as it is in the text.\n\n3. Because this very thing doth the communion of Saints require, to the\nbelieving and exercising whereof are all Christians called.\n\n_Use_ 1. This may serve to comfort us, in that there is no faithfull\nChristian, but hath some gift, whereby he may minister something unto\nothers.\n\n2. To exhort us, every one to use that gift which he hath, to the good\nof others.\n\nDoctrine 8. _In exercising those gifts, which belong to the preaching\nor declaration of Gods word, our chiefe care should be, so to carry our\nselves as becomes the word of God._\n\nThis is gathered from verse 11 at the beginning.\n\n_Reason_ 1. Because every action rightly ordered should have a just\nproportion to its object.\n\n2. Because so great is the dignity of Gods word, that without such a\ncare it cannot be kept safe, without wronging of it.\n\n3. Because all the power of our speech concerning Gods word is lost, if\nit take not its whole strength from the word it selfe.\n\n_Vse._ This may serve to admonish, not only the Preachers, that they\nhandle the word of God holily, faithfully, and gravely, but also all\nhearers, that they judge aright of the Sermon, and make distinction\nbetwixt those Preachers, which speake as the Oracles of God, and others,\nwhich speake as a humane speech or oration; and that they themselves\nalso, if upon occasion they should treat of the word of God in private,\nshould doe it holily, gravely, and reverently, as it becomes the word\nof God to be handled.\n\nDoctrine 9. _He that with his wealth ministreth to the necessities of\nothers, should do it according to the ability which he hath received of\nGod._\n\nThis is gathered from verse 11, that is, he must do it not by\nconstraint, sparingly, and slowly, but with a ready and cheerefull\naffection, to his power, and beyond his power voluntarily,\n_2 Corinthians 8.3._\n\n_Reason_ 1. Because this communicating is as it were a sacrifice,\nwherewith God is well pleased, _Hebrews 13.16._\n\n2. Because from this sowing we may expect a great harvest, of Gods\nblessing, _2\u00a0Corinthians 9.6._\n\n_Vse._ This may serve to admonish us, not to performe such duties\naccording to the fashion and custome of the world, as if their example\nwere our rule, but according to the ability which God hath afforded us.\n\nDoctrine 10. _God is to be glorified in all things._\n\nAs the Apostle, _1\u00a0Corinthians 10.31._\n\n_Reason_ 1. Because the glory of God is the end of all things.\n\n2. Because our actions are not religious, but so farre forth as they\nare directed to that end.\n\n3. Because God will glorifie those which glorifie him.\n\n_Use._ This may serve to admonish us, not to imagine that our duty in\nglorifying God is restrained to the publick worship, as many use to do,\nbut to have a care of this duty in all things.\n\nDoctrine 11. _God is to be glorified by Iesus Christ._\n\n_Reason_ 1. Because in the name, and by the power of Christ we do all\nthe good that we do, _Colossians 3.17._\n\n2. Because we should represent that which we doe, before God by Christ.\n\n3. Because we cannot glorifie God by any other meanes, but by following\nthe example of Christ, and observing his doctrine.\n\n_Use._ This may serve to direct us, that Christ should be all in all\nunto us.\n\nDoctrine 12. _We should be so disposed towards God in Christ, that we\nshould never think of his glory without an elevation of the heart to\nconfesse God, which we should cherish and increase._\n\nThis is gathered from that doxologie, _to whom be praise and dominion\nfor ever and ever, Amen_. For the Apostle breakes forth into this\ndeclaration of Gods glory, being as it were forced thereunto by the\nmeditation of that duty, which he had now propounded, to glorifie God.\n\n_Reason_ 1. Because thereby appeares our inward disposition to the\nperforming of that duty.\n\n2. Because it is the beginning of the deed.\n\n3. Because God should raigne in our hearts, that we might not so much\nupon deliberation, as naturally, be stirred up, and moved towards him,\nto the declaration of all those things which may make for his glory.\n\n_Vse._ This may serve to reprove the common stupidity of men, who are\nnothing at all moved with those things, which do most neerely belong to\nthe glory of Gods name.\n\n * * * * *\n\n Verse 12. _Beloved, thinke it not strange concerning the fiery\n triall, which is to try you, as though some strange\n thing happened unto you._\n\n Verse 13. _But rejoyce, in as much as ye are partakers of\n Christs sufferings, that when his glory shall be\n revealed, ye may be glad also with exceeding joy._\n\n Verse 14. _If ye be reproached for the name of Christ, happy are\n ye, for the Spirit of glory, and of God, resteth upon\n you: on their part he is evill spoken of, but on your\n part he is glorified._\n\n Verse 15. _But let none of you suffer as a murderer, or as a\n thiefe, or as an evill doer, or as a busie-body, in\n other mens matters._\n\n Verse 16. _Yet if any man |suffer| as a Christian, let him not\n be ashamed, but let him glorifie God on this behalfe._\n\n Verse 17. _For the time is come that judgement must begin at\n the house of God: and if it first |begin| at us, what\n shall the end be of them that obey not the Gospell of\n God?_\n\n Verse 18. _And if the righteous scarcely be saved, where shall\n the ungodly and the sinner appeare?_\n\n Verse 19. _Wherefore, let them that suffer according to the will\n of God, commit the keeping of their soules to him in\n well doing, as unto a faithfull Creator._\n\n\n The Analysis.\n\nThe Apostle doth here repeate that exhortation, to suffer persecution\naright, which he had heretofore used againe and againe; because this\nexhortation was very necessary, and containes in it the primary scope\nof the Epistle. But in this place he repeates it as a pre-occupation or\nanticipation of an objection or difficulty, which might be made against\nthe foregoing exhortation, wherein he perswaded them to a constant\ncare of all the duties of piety. For they to whom this Epistle was to\ncome, might thus thinke with themselves, that by this profession and\npractise of piety most grievous persecutions are like to befall them,\nand that contrary to their expectation, and therefore they are not to\nbe requested by walking in the same way to heape so great evils upon\nthemselves. Of these persecutions therefore the Apostle warnes them.\n1.\u00a0In generall, that it should not seeme any new or strange thing to\nany Christian, thereby to be troubled at it, which he shewes, 1.\u00a0From\ntheir proper end, that they are as it were fire to try the faith,\nsincerity and constancy of the faithfull, verse\u00a012. 2.\u00a0From the\nsimilitude that is betwixt the faithfull and Christ in suffering\nafflictions, in which respect they should be so farre from being\ntroubled at it, that they should rejoyce, which is contrary to\nperturbation. The reason of which consequence is taken from the\neffect, to wit, because by suffering afflictions after this manner\nthe faithfull come to partake of glory and eternall joy with Christ.\n3.\u00a0From the blessednesse which is adjoyned unto it, in respect of\nthe communion of the holy Spirit, who when he is blasphemed by the\npersecutors, is present with those that suffer, and is glorified by\nthem, verse\u00a014. But that this which the Apostle hath spoken, may be\nrightly understood, he tels them, that this cannot be meant of every\naffliction, but of that alone which a man suffers for the name of\nChrist, verse\u00a014. as it is explained, verse 15, 16. when a man suffers\nnot for his owne deserts, but meerely as, or because he is a Christian:\nfrom which consideration the conclusion which he laid downe before is\neffectually deduced, verse\u00a016. to wit, that in that respect he should\nnot be ashamed, or so troubled, as if he were ashamed of the name of\nChrist, but therefore to glorifie God. 4.\u00a0From the ruling cause which\norders and governes such events, namely, the will of God, whereby he\nhath appointed a certaine time to exercise judgement in his house or\nChurch, verse\u00a017. at the beginning. For that which is there spoken of\nthe time of judgement, is afterwards referred to the will of God, verse\n19. 5.\u00a0To the same purpose is the condition of the faithfull set forth\nby comparing the condition of the unbelievers, verse 17,18. which is\ndeclared by such a connexion: If the condition of the faithfull be so\nhard, the condition of the unbelievers must be altogether intolerable;\nwhence he doth closely intimate, that we must neither envie the\nunbelieving persecutors, or revolt from the faith by reason of\npersecutions. From all these things the primary conclusion is specially\ninferred, verse\u00a019. that the faithfull in suffering afflictions should\narme themselves with true confidence, against all the perturbations and\ntemptations which may arise unto them from afflictions.\n\nThe Doctrines drawne herehence.\n\nDoctrine 1. _Afflictions and persecutions should not seeme a new or\nstrange thing unto Christians._\n\nThis is gathered from verse 12.\n\n_Reason_ 1. Because they were foretold by Christ and his Apostles.\n\n2. Because Christ himselfe and his chiefe Disciples were used after the\nsame manner.\n\n3. Because such is the disposition of the world, that we must alwayes\nexpect such things from it.\n\n_Vse._ This may serve to admonish us not to be troubled at these things,\nas it is in the text.\n\nDoctrine 2. _The end and use of afflictions is for the triall of\nChristians._\n\nThis is gathered from the same verse. See the same doctrine Chapter 1.\nverse\u00a07.\n\nDoctrine 3. _The faithfull in suffering afflictions and persecutions\nare partakers of Christs sufferings._\n\nThis is gathered from verse 13.\n\n_Reason_ 1. Because when they suffer for the name of Christ, Christ\nsuffers in them, according to that of the Lord, _Saul, Saul, why\npersecutest thou me?_\n\n2. Because they are made conformable unto Christs death, _Philippians\n3.10._\n\n_Vse._ This may serve to comfort us, because therein we have matter of\nrejoycing, as it is in the text.\n\nDoctrine 4. _From these afflictions, if we suffer them joyfully, we\nhave a sure argument of our eternall joy and glory to come hereafter._\n\nThis is gathered from verse 13.\n\n_Reason_ 1. Because they that are partakers of Christs death, are\npartakers also of his resurrection and everlasting life, _Romans 8.17._\n_2\u00a0Corinthians 4.11._\n\n2. Because that joy which we have in afflictions, is the first fruits\nof our eternall joy and glory.\n\n_Vse._ This may serve to admonish us to learne to suffer joyfully for\nthe name of Christ, _Iames 1.2._ _Acts 5.41._\n\nDoctrine 5. _The reproaches which the faithfull suffer for godlinesse\nsake, are to be reckoned amongst those persecutions, which they suffer\nfor the name of Christ._\n\nThis is gathered from verse 14.\n\n_Reason_ 1. Because they tend to the dishonouring and disgracing of us.\n\n2. Because they shew that the mindes of the authors of them are as\nready to bring greater evils upon us, if occasion should serve.\n\n3. Because reproaches doe worke more upon some mens minds then reall\ninjuries.\n\n_Vse._ This may serve to admonish, 1.\u00a0all men, to take heed that they\nhave no communion with the wicked world in scoffing at any part of true\npiety. 2.\u00a0The godly, to have a speciall care, that they be not moved at\nsuch reproaches, but to beare them with the same patience, that they\nought to beare other persecutions.\n\nDoctrine 6. _In these reproaches which the godly suffer for the name of\nChrist, the Spirit of God is in a speciall manner blasphemed on the one\nside, and glorified on the other._\n\nThis is gathered from verse 14.\n\n_Reason._ Because looke how farre forth the faithfull make profession\nof true piety, so farre forth are they the temples of the holy Ghost:\ntherefore when in that respect they are reproached, the holy Ghost is\nevill spoken of: and when they hold fast and adorn their profession\nnotwithstanding these reproaches, the same Spirit which is evill spoken\nof by the reproachers, is glorified by them.\n\n_Vse_ 1. This may serve for terror to those that do reproach others.\n\nAnd 2. For comfort to those that are reproached.\n\nThose things which are in the 13 verse, were handled before chapters 2.\n& 3.\n\nDoctrine 7. _God hath certaine and appointed times to execute his\njudgements._\n\nThis is gathered from verse 17 at the beginning.\n\n_Reason_ 1. Because the patience and long-suffering of God must have\ntheir time.\n\n2. Because there is a time also required, that men may fill up the\nmeasure of their sinnes.\n\n3. Because there are certaine opportunities of time, wherein Gods\njudgements are executed with greater benefit, then they could be at\nother times.\n\n_Vse._ This may serve to admonish us, not to condemne God any way\neither of slownesse or rashnesse in respect of his judgements, but to\nrest well satisfied in his most wise ordering of all things.\n\nDoctrine 8. _Judgement doth often begin at the house of God, that is,\nat the Church._\n\nThis is gathered from the same place.\n\n_Reason_ 1. Because the sinnes of those, which professe Gods name, do\nin a speciall manner wrong Gods name and his honour, and therefore the\nmore they offend God, the more ought they to be punished.\n\n2. Because Gods chiefe care is, to purifie his Church by such\nchastisements.\n\n3. Because God oftentimes useth the unbelievers as his instruments to\ncorrect his Church; they must therefore be first tolerated, that they\nmay accomplish Gods counsell, and afterwards punished, because they\nhave done so wickedly.\n\n_Vse._ This may serve to direct us, not to be troubled in minde, when\nwe see the Church afflicted before and above other people, but to\nacknowledge Gods divine ordering of it.\n\nDoctrine 9. _The judgement which God exerciseth upon his Church, is\na most certaine argument of the most severe and heavie judgement that\nshall in its due time come upon wicked men and unbeleevers._\n\nThis is gathered from verse 17,18. So _Ieremiah 25.29._\n\n_Reason_ 1. Because God deales with his Church as a Father, but he will\ndeale with others as a Judge.\n\n2. Towards the Church in the midst of judgement he remembers mercy, but\ntowards the wicked and unbeleevers he exerciseth revenge.\n\n3. Because to the beleevers judgement worketh together for good, but in\nthe unbelievers it hath no such mitigation.\n\n_Use_ 1. This may be for comfort to the faithfull in their afflictions.\n\n2. For terrour to the unbeleevers in their persecutions and carnall\nsecurity.\n\nDoctrine 10. _They that suffer for the name of Christ, do properly\nsuffer according to the will of God._\n\nThis is gathered from verse 19. compared with verse 14,16.\n\n_Reason_ 1. Because their sinnes oftentimes are not the causes of these\nafflictions, but the will of God to make triall of them.\n\n2. Because it is the revealed will of God, that such afflictions are\nthe lot of the faithfull, and the way by which they usually come to the\nkingdome of God.\n\n3. Because this suffering of such afflictions is part of our obedience\nto the revealed will of God.\n\n_Vse._ This may serve to comfort us against the trouble of these\nafflictions.\n\nDoctrine 11. _They which suffer in this manner, may commend their\nsoules unto God._\n\nThis is gathered from the same verse.\n\n_Reason_ 1. Because when they suffer for the name of God, God doth in\nsome sort suffer with them, and therefore their cause is Gods cause.\n\n2. Because in that duty which we performe unto God, as his servants, we\nmay expect protection from him, as our Master.\n\n3. Because while we are exposed unto danger for Gods sake, God cannot\nbut take care of us.\n\n_Vse._ This is a use of consolation, and it is explained and set forth\nby the Apostle _Paul_, _2\u00a0Timothy 1.12._\n\nDoctrine 12. _They should do this by well doing._\n\nThis is gathered from the same verse. So _Romans\u00a01._\n\n_Reason_ 1. Because they cannot suffer for the name of Christ but as\nthey suffer for well doing.\n\n2. Because they cannot preserve the liberty of their confidence, but by\na good conscience, that is, by well doing.\n\n3. Because to commend an evill cause unto God, is, to make God as it\nwere the Patron of evill.\n\n_Vse._ This may serve to admonish us, to take heed, that we doe not\ndeprive our selves of this great priviledge by evill doing.\n\nDoctrine 13. _God is a faithfull protector and defender of those that\ncommend their soules unto him._\n\n_Reason_ 1. Because it is easie for him to preserve our soules, as it\nwas heretofore to make them: and in this respect he is called in the\ntext, _God the Creator_ not _the Preserver_.\n\n2. Because it stands upon his glory to do this.\n\n3. Because the fidelity and truth of his promises requires as much.\n\nThis may serve to comfort us in all straits and adversities: _Let them\ncommend their soules under a faithfull Creator_, saith the Apostle.\n\n\n\n\n Illustration: (\u2021 decoration)\n\n Chapter V.\n\n\n Verse 1. _The Elders which are among you I exhort, who am\n also an Elder, and a witnesse of the sufferings of\n Christ, and also a partaker of the glory that shall\n be revealed._\n\n Verse 2. _Feed the flock of God which is among you, taking the\n oversight thereof, not by constraint, but willingly:\n not for filthy lucre, but of a ready minde._\n\n Verse 3. _Neither as being Lords over Gods heritage: but being\n ensamples to the flock:_\n\n Verse 4. _And when the chiefe Shepheard shall appeare, ye shall\n receive a crowne of glory that fadeth not away._\n\n\n The Analysis.\n\nHERE is a speciall exhortation propounded towards the Elders, that they\nshould performe their duty and office in a holy manner. The duty in\ngenerall is set downe to be, to feed the flock, whereof they were made\noverseers, by a diligent oversight and care of them, verse\u00a02. at the\nbeginning. And withall it is described by 3 conditions that are in a\nspeciall manner required therein, which are set forth by a dehortation\nfrom the three contrary vices, that are opposed to those three\nconditions. 1.\u00a0The first condition is, willingly to feed the flock; the\ncontrary vice whereunto is, to do it by constraint. 2.\u00a0To do it readily\nand freely: the contrary vice unto this, is, to seeke after filthy\nlucre thereby. 3. Not only in doctrine, but in example of life to go\nbefore the Church; the contrary vice whereunto is, to Lord it over the\nChurch. This duty being thus declared and described, they are perswaded\nunto it by the reward that is adjoyned, which for that cause all\nfaithfull shepherds do receive, verse\u00a04. at the end. Which reward is\nset forth both by the internall nature of it, that it is a crowne of\nglory that fadeth not away; and by the authour and giver of it, to\nwit, that the chiefe Shepherd our Lord Jesus Christ, will give it; and\nalso by the time of this giving of it, when the chiefe Shepherd shall\nappeare, that is, at the last day of judgement. Now this exhortation,\nthat it might be the more effectuall, and might worke the more upon\nthem, is urged and set forth by the person of _Peter_, who was the\nministring cause thereof, 1.\u00a0From the parity and fellowship of the\nsame duty, as Peter an Elder prayed the other Elders to do their duty.\n2.\u00a0From the knowledge which he had and the testimony which he could\ngive of the afflictions of Christ, which he suffered for the Church,\nthe remembrance whereof should stir up all shepherds to a diligent care\nof the Church. 3.\u00a0From that certaine expectation which he had of the\nglory to come, which glory he promiseth to all shepherds in the name of\nthe chiefe shepherd.\n\nThe Doctrines drawne herehence.\n\nDoctrine 1. _Those exhortations are most effectuall which are\npropounded in an humble manner._\n\nThis is gathered from verse\u00a01. where the Apostle prayes, not commands,\nin humility and charity. So _Philippians 1.9._ _1\u00a0Timothy 5.1._ He\nprayes the Elders also as a fellow Elder, although he was placed in a\nhigher degree, as Apostle.\n\n_Reason_ 1. Because by this manner of doing it appeares, that he which\nexhorts doth not aime at his owne good, but the good of another.\n\n2. Because by this manner of doing his zeale shewes it selfe to be the\npurer.\n\n3. Because he, to whom such an exhortation is made, is honoured thereby,\nand so takes it the easier and better.\n\n_Vse._ This may serve to direct us, in all our exhortations and\nadmonitions to have respect unto this.\n\nDoctrine 2. _It makes the exhortation the more effectuall, when a man\nspeakes out of certaine judgement and communion of affection._\n\nThis is gathered herehence, that _Peter_ makes way for his exhortation,\nin that he was a witnesse of the sufferings of Christ, and so had a\ncertaine knowledge of those things which belong unto Christ, and that\nhe was partaker of the same glory; and therefore he was affected after\nthe same manner himselfe, as he desired they should be.\n\n_Reason_ 1. Because knowledge gives ability and authority, and\ncommunion of affection addes zeale and charity to the exhortation.\n\n2. Because these two will take away those objections, which usually\nhinder the efficacy of the exhortation; namely, either that he gives\nhis judgement of things that he doth not know, or else at least he is\nan unexperienced man, of whom it may rightly be said, _If thou wert\nhere, thou wouldest thinke otherwise_.\n\n_Use._ This may serve to direct us to get knowledge of those things\nwhich we exhort others unto, and affections also answerable thereunto.\n\nDoctrine 3. _Men should be exhorted in a speciall manner unto those\nduties, which belong unto their proper or particular functions or\ncallings._\n\nThis is gathered from verse\u00a02. where the shepherds are exhorted to feed\nthe flock.\n\n_Reason_ 1. Because every mans particular function is that condition\nwherein God hath placed him to advance his glory.\n\n2. Because a mans faithfulnesse is most of all made triall of in that\ncondition.\n\n3. Because the duties of our generall calling should be exercised in\nevery Christians particular condition.\n\n_Vse._ This may serve to admonish every one to take greatest care of\nthose duties which are proper to his calling or condition.\n\nDoctrine 4. _It is the proper duty of a Shepherd, to feed the flock\nthat is committed to his charge._\n\nThis is gathered from verse 2.\n\n_Reason_ 1. Because the shepherds are appointed for the edification of\nthe Church: now to feed is nothing else, but to use all meanes that are\nappointed by God to procure the edification of the Church.\n\n2. Because Pastors are properly given to the faithfull that are\nconverted, who as new borne babes should be nourished and brought up\nwith milke and food, untill they come to perfection.\n\n3. Because the overseers of the Church should take most care of\nthose things, that are most necessary for the Church; but it is most\nnecessary for the faithfull being imperfect, to have their spirituall\nlife preserved and increased by feeding.\n\n_Vse._ This may serve to admonish, 1.\u00a0The Ministers not to thinke that\nit is a light or common duty that lies upon them, but that the very\nlife of the Church doth in some sort depend upon their labour and\nMinistery, and therefore so to carry themselves, as befits and becomes\nso great a duty.\n\n2. The people, not to expect from their Ministers vain and light things\nwhich might tickle their eares, but to come to a Sermon as to the Lords\nTable, and seeke for spirituall food to feed their soules unto\neverlasting life.\n\nDoctrine 5. _Pastors should performe their duties willingly, not by\nconstraint._\n\nThis is gathered from the same verse. Now by constraint is meant that\nforcing which proceeds from outward things, whereby a man performes the\npart of a Minister in some sort, either to avoid poverty, or disgrace\nand infamy, or the censure of others.\n\n_Reason_ 1. Because that which is done by constraint, comes not from\nthe heart as from an inward principle, nor from the Spirit sanctifying;\nand therefore it is not a duty pleasing and acceptable unto God.\n\n2. Because that which comes not from the heart, and is not done\nwillingly, is done only perfunctorily and for fashion sake, not with\nthat diligence and care which God requires.\n\n3. Because that which proceeds not from the heart and the deerest\naffection of the soule, doth not usually worke upon other mens mindes,\nand therefore is not effectuall to the edification of the Church, which\nis the end of the Ministery.\n\n_Use._ This should admonish us, to look not only to the understanding,\nbut also to the disposition of the will and heart in the Ministers of\nthe Church.\n\nDoctrine 6. _They should do the same of a ready minde, not for lucre._\n\nNow by _lucre_ is meant all kinde of worldly profit, which men acquire\nunto themselves, either in doing the thing, or in getting fame, or in\ngaining friends, and the like.\n\n_Reason_ 1. Because that which depends upon lucre or some such like end,\nmust necessarily be applyed thereunto, and this is to corrupt the word\nof God, _2\u00a0Corinthians 2.17._\n\n2. Because that which depends upon mutable things, that also it selfe\nis mutable and inconstant.\n\n3. Because he which seeketh after lucre, is not a Minister of God, but\nof Mammon.\n\n_Use._ This may serve to admonish, 1.\u00a0The Ministers, not to follow\nafter lucre. 2.\u00a0The people not to suffer their Ministers to be tempted\nby poverty, and so to be the lesse cheerefull and ready in performing\ntheir duty, _Hebrews 13.17._\n\nDoctrine 7. _The affectation of Lordlinesse should be far from Christs\nMinisters._\n\nThis is gathered from verse 3.\n\n_Reason_ 1. Because they are called to meere service, not to\nLordlinesse.\n\n2. Because Christ himselfe, whose Ministers they are, did purposely\nlive amongst men as one that serveth, that he might leave an example\nunto those that should minister unto others in his name, _Luke 22.27._\n\n3. Because the worke wherein they are imployed, is not subject to the\ncommand and authority of men. For men cannot command religion, but only\nperswade unto it.\n\n4. Because the Lordlinesse of Ministers alienates mens mindes from\ntheir testimony, because they neither willingly subject themselves to\nsuch as affect Lordlinesse, and they suppose too that those men, whom\nthey see to study their owne glory and power, do neither look after the\nglory of God, nor the good of the Church.\n\n_Vse._ This may serve to admonish all Ministers, to take heed not only\nof all affectation, but also all shew of Lordlinesse. Now these men\nhave a shew of Lordlinesse, 1.\u00a0That would have others in some sort\nto depend upon their authority. 2.\u00a0Those that prescribe something as\nnecessary to be believed or done, which is not taken out of Gods word.\n3.\u00a0Those that expound the will of God it selfe too imperiously, having\nno regard to the infirmity of those with whom they have to doe.\n\nDoctrine 8. _Ministers should go before the people not only in doctrine,\nbut in example also._\n\nThis is gathered from verse 3.\n\n_Reason_ 1. Because they are called to feed the flock with all their\nstrength; and therefore they should edifie the Church not only by their\nwords, but by their deeds also.\n\n2. Because a wicked life doth either utterly destroy their preaching,\nor at least much weaken it.\n\n3. Because a good example is of a singular force, in that it sheweth\nthat that very thing may be done, which he preacheth should be done.\n\n4. Because it takes away all prejudice out of mens minds, and all\nsuspicion of affecting Lordlinesse and vaine glory, when they see\nMinisters seriously to do that, which they propound and perswade others\nto do.\n\n_Vse._ This may serve to exhort, first, the Ministers, to labour to\nleade an exemplary life. Secondly, the people, to imitate the good life\nof their Ministers, for therefore are they proposed as examples. The\ncommon vices contrary to this duty, are: 1.\u00a0That many observe those\nthings only in their Ministers, which they may carpe at or calumniate,\nand not those things which they should take notice of, with intention\nto imitate them. 2.\u00a0That many imagine that there is a speciall kinde of\nholinesse belonging to Ministers, which others are not bound to labour\nfor. 3.\u00a0That many excuse their wicked courses by this pretence, that\nthey are Lay-men, not Ecclesiasticall or Clergy-men.\n\nDoctrine 9. _Ministers should expect the just reward of their labour\nand care, not from men, but from Christ._\n\nThis is gathered from verse 4.\n\n_Reason_ 1. Because Christ is the chiefe shepherd, and Lord of the\nflock, as it is in the text.\n\n2. Because they must expect many injuries from men, and those good\nthings which doe happen, are not such, or so highly to be esteemed of,\nas that they should depend upon them.\n\n3. Because they will labour to please him most, from whom they expect\ntheir reward. Now they should please Christ, not men.\n\n_Vse._ This may serve to comfort godly Ministers against those troubles,\nwhich they finde men to make against them.\n\nDoctrine 10. _Their reward is a crowne of eternall glory._\n\n_Reason_ 1. Because glory is the reward of the faithfull for all kinde\nof obedience towards God: Now in the Ministery there is a speciall\nkinde of obedience.\n\n2. Because those that did strive or runne lawfully in a race, there was\nwont to be a Crowne set before them; so for those that carry themselves\nwell in the exercise of the Ministery, besides the glory common to all\nthe Saints, there is a speciall kinde of addition prepared, which is\nlike as it were a crown.\n\n_Vse._ This may serve to exhort Ministers, couragiously to contemne all\ntemporary ignominy and disgrace for this Crowne of eternall glory.\n\nDoctrine 11. _This Crowne of glory shall be fully given at Christs\nsecond comming to judgement._\n\n_Vse._ This may serve to admonish us, patiently to persevere unto the\nend.\n\n * * * * *\n\n Verse 5. _Likewise ye younger, submit your selves unto the\n elder: yea, all |of you| be subject one to another,\n and be clothed with humility: for God resisteth the\n proud, and giveth grace to the humble._\n\n Verse 6. _Humble your selves therefore under the mighty hand of\n God, that he may exalt you in due time._\n\n Verse 7. _Casting all your care upon him, for he careth for\n you._\n\n\n The Analysis.\n\nThe Apostle having in the former verses described the duty of the\nElders towards the Church or the younger sort, and perswaded them\nunto it, he doth there-hence conclude the duty of the younger towards\nthe elders by a comparing of things that are alike unto it, as the\nfirst word of the 5 verse shewes unto us, _Likewise_. This duty is in\ngenerall pointed out by subjection, which is set forth by the other\nduty, that is due not only to the Elders, but also to all the members\nof the Church, by reason of that nature which it hath common with the\nformer; and it is also called subjection in those words, _yea, all |of\nyou| be subject one to another_. Now this subjection as well unto the\nElders as unto all, is first described what kinde of subjection it\nought to be, to wit, not only outward, but proceeding from the inward\nsubjection of the soule unto God, _be clothed with humility_. And\nthat it is meant of humility towards God may be gathered from verse\u00a06.\nSecondly, He doth perswade them also unto this humility: 1.\u00a0Because\nit is an ornament of the minde; that by the way. 2.\u00a0From Gods blessing\nadjoyned, which followes thereupon, _God gives grace unto the humble_,\nwhich is illustrated by Gods curse contrary thereunto, that fals upon\nthe proud, _God resisteth the proud_. Thirdly, he doth urge and presse\nthem unto this subjection towards God, verse\u00a06. _Humble your selves\ntherefore_; and he shewes the proper reason of this subjection, which\nis the mighty hand or omnipotency of God: and withall hee explaines\nthat reason, which he had before propounded concerning the blessing\nand grace of God towards the humble, to wit, that by that grace they\nshall be exalted: the time of which exaltation is marked out, that it\nshall be in due time, _that hee may exalt you in due time_. In the last\nplace by anticipation of a close, but weighty objection, whereby this\nsubjection is usually made very difficult, he shewes the true manner\nthereof, to wit, that it should be joyned with that confidence, which\ncasts all care upon God, so that no feare or worldly care can hinder\nthis subjection, which confidence he doth perswade them unto by that\neffectuall providence which God hath over the faithfull for their good,\nverse\u00a07. at the end, _For he careth for you_.\n\nThe doctrines arising herehence.\n\nDoctrine 1. _There is the like duty of the people towards their Pastors,\nas there is of the Pastors towards the people._\n\nThis is gathered from verse 5 at the beginning. _Likewise ye younger_.\nNow by the younger in this place is chiefely meant the flock, which\ndepends upon the Pastors, because the Pastors and Presbyters were for\nthe most part chosen of those that were elder in age, and therefore the\ngreatest part of the flock consisted of youngers. Now their duty is\nsaid to be like, not for that it is in the same kinde, that the people\nshould guide their Pastors, as the Pastors do guide the people, but\nbecause there is the like reason of both their duties.\n\n_Reason_ 1. Because the same God and Lord both of Pastors & people,\nhath imposed and prescribed to both their duties.\n\n2. Because that relation which is betwixt the Pastor and people,\nrequires a mutuall intercourse of duty.\n\n3. Because the Pastors labour and care is made void, if the people do\nnot in some sort answer the same.\n\n4. Because the Pastors care and labour, tending to the salvation of the\npeople, deserves it.\n\n_Use._ This may serve to reprove those that are very curious and rigid\nin exacting their Pastors duty, when in the meane time they are nothing\ncarefull of their own dutie.\n\nDoctrine 2. _The duty of people towards their Pastors consists chiefly\nin subjection._\n\n_Reason_ 1. Because their Pastors are set over them in Gods name.\n\n2. Because faithfull Pastors propound nothing else to themselves to\nobserve, but the will of God, whereunto subjection and obedience must\nnecessarily be yeelded.\n\n3. Because in the calling of their Pastors, they did either expresly or\ncovertly at least promise this very thing.\n\n_Vse._ This may serve to reprove those that come unto Sermons, as\nJudges, to play the Criticks, not to subject themselves to the will\nof God, and such as cast off all discipline as an intollerable yoke.\n\nDoctrine 3. _There is a kind of subjection also due unto all\nChristians._\n\nThis is gathered from these words, _Be yee all subject one to another_.\n\n_Reason_ 1. Because as occasion shall serve, we should humble our\nselves to performe the meanest offices unto our brethren.\n\n2. Because we should submit our selves unto the private admonitions of\nour brethren.\n\n3. Because we should with all patience beare all the infirmities of our\nbrethren.\n\n_Vse._ This may serve to reprove the arrogancy and pride of men, which\ncannot endure any such subjection.\n\nDoctrine 4. _Humility is a great ornament._\n\n_Reason_ 1. Because humility is a singular vertue, and in some sort the\nfoundation of all the rest.\n\n2. Because it makes us acceptable unto godly men, to whom in this\nregard we are made more profitable.\n\n3. Because it doth greatly commend us in the sight of _God_, when for\nhis sake we are subject not only to our superiours and equals, but also\nto those of the lowest degree.\n\n_Vse._ This may serve to refute all those, that seeke for honour and\nreputation by arrogancy; and shunne humility as it were a vile debasing\nof a mans selfe.\n\nDoctrine 5. _God resisteth the proud._\n\n_Reason_ 1. Because the proud resist the will of God.\n\n2. Because they seeke unfitting things, or at least not after a due\nmanner.\n\n3. Because whatsoever proceeds from pride, turnes to the dishonour of\nGod, to whom all subjection is due.\n\n_Vse._ This may serve to condemne proud men.\n\nDoctrine 6. _God giveth grace to the humble._\n\n_Reason_ 1. Because the promise of grace was made to humility.\n\n2. Because humility is the disposing and fitting of a man for to\nreceive grace.\n\n3. Because only the humble men have a worthy esteeme of Gods grace.\n\n_Vse._ This may serve to exhort us, greatly to labour for humility.\n\nDoctrine 7. _The strength and power of God should stirre us up to\nsubjection towards him._\n\nThis is gathered from verse 6 at the beginning.\n\n_Reason_ 1. Because it were madnesse to resist the Almighty.\n\n2. Because Gods omnipotencie is the protection of those that humble\nthemselves before him.\n\n_Vse._ This may serve to admonish us, not to suffer our selves so much\nas in thought to be led away from our obedience towards God, but from\nthe meditation of Gods omnipotency and our own infirmity to increase\ndaily more and more in humility.\n\nDoctrine 8. _God will exalt the humble in due time._\n\nThis is gathered from verse 6 at the end.\n\n_Reason_ 1. Because glory is the reward of obedience.\n\n2. Because they glorifie God, and therefore God will exalt them\naccording to his promise, _Those that honour me, I will honour_.\n\n_Vse._ This may serve to direct us, to seek for true exaltation by\nhumilitie and submission.\n\nDoctrine 9. _They that humble themselves before God, may safely, and\nalso should cast all their care upon God._\n\nThis is gathered from verse 7.\n\n_Reason_ 1. Because this is Gods covenant, that he will be alwayes\nall-sufficient unto them that walke before him.\n\n2. Because God by a singular care and providence watcheth over those\nthat have a care of his glory, & seek his kingdome, as it is in the\ntext, _He careth for you_.\n\n_Vse._ This may serve to comfort all the godly, because God hath freed\nthem from all care; and they should imbrace this libertie by true faith,\nand putting their trust in him, and apply it to themselves.\n\n * * * * *\n\n Verse 8. _Be sober, be vigilant: because your adversary the\n Devill, as a roaring Lion walketh about, seeking whom\n he may devoure:_\n\n Verse 9. _Whom resist stedfast in the faith, knowing that the\n same afflictions are accomplished in your brethren\n that are in the world._\n\n Verse 10. _But the God of all grace, who hath called us into\n his eternall glory by Christ Iesus, after that ye\n have suffered a while, make you perfect, stablish,\n strengthen, settle you._\n\n Verse 11. _To him be glory and dominion for ever and ever. Amen._\n\n\n The Analysis.\n\nFor conclusion of the whole Epistle, to the foregoing exhortations\nthere is added one generall one, which doth most neerely belong to\nthe scope of the Apostle, to wit, that notwithstanding all opposition,\ndifficulty, and temptation, they should constantly persist and go\nforward in that grace, which they had received. Now this care is\ndescribed, 1.\u00a0by two duties, which belong to the due manner thereof,\nsobernesse, and vigilancy. 2.\u00a0The necessity of these duties is shewed\nby the grievous danger, to which otherwise they should be exposed. And\nthis danger is set forth by the efficient cause thereof, the Devill,\nof whom the Apostle makes a description to that purpose: 1.\u00a0By the\nopposition and enmity which he hath against us; in respect whereof he\nis called, _our adversary or enemy_. 2.\u00a0By the manner and degree of\nthat enmitie, that it is joyned with cruelty, _as of a roaring Lion_.\n3.\u00a0That besides this cruelty there is over and above in him very great\ndiligence and greedinesse to do us hurt, in these words: _seeking whom\nhe may devoure_. Now the Apostle gives us warning, that we must not\nyeeld to this enemy and danger which he threatens us, but resist it,\nverse\u00a09 at the beginning, which is nothing else, but not to suffer\nour selves to be removed by his temptations from the grace of God:\nand the chiefe meanes of this resistance he shewes to consist in\nthe stedfastnesse of our faith; which faith may in this respect be\nwonderfully confirmed by the example of our brethren in the world,\nwho have experience of the like afflictions and temptations of Sathan.\nAgreeable to this exhortation he addes a prayer verse\u00a010. Because the\nsuccesse of all our endeavours depends upon the grace and blessing of\nGod: And in this prayer he beseecheth God to strengthen the faithfull,\nand make them perfect in all grace, at the end of the verse, _make\nyou perfect, stablish, strengthen, settle you_. The arguments whereby\nhe confirmes their faith that they shall obtaine this petition, are\ntwo: 1.\u00a0The all-sufficiencie of the grace of God in it selfe, in which\nrespect this title is given unto God, that he is the God of all grace.\n2.\u00a0The communicating of this grace in the calling of the faithfull,\nin these words: _who hath called you_: the grace of which calling is\nshewed, first, by the end and scope, that it is, to partake of the\neternall glorie of God. Secondly, by the principall cause, _in Christ\nIesus_. Thirdly, by the condition that goes before the accomplishment\nof this calling, and properly belongs to this exhortation of the\nApostle unto constancie in afflictions, to wit, because we are so\ncalled unto eternall glorie, that in the meane time we must suffer\nafflictions, _after that ye have suffered a while_. In the last place\nupon occasion of this prayer he addes a religious doxologie, glorifying\nGod, verse\u00a011. wherein is contained both the last end of that petition,\nand a confirmation of the same that it shall be heard; as also an\nindirect exhortation to the faithfull, to bend all their care thereunto,\nto glorifie Gods name really and effectually, by persisting in the\ngrace of God.\n\nThe Doctrines arising here-hence.\n\nDoctrine 1. _We had need to watch continually. Be vigilant._\n\n_Reason_ 1. Because sinne and danger doth naturally steale upon us, if\nwe do not resist it.\n\n2. Because we cannot do our duty without diligent care and labour, and\ntherein consists the manner of watching.\n\n3. Because if we could avoid danger, & obtain our desires, if we did\nnot seeke it with care and diligence, it would be no praise to us, nor\npeace of conscience.\n\n_Vse._ This may serve to direct us, to imitate watchmen, which watch\nand ward to keepe the Citie; the like diligence should we use in\nkeeping our soules, to examine all that goes in and out, our thoughts\naffections, words, and actions, together with the occasions of them,\nwhat they are, whence they came, and whither they tend.\n\nDoctrine 2. _That we may watch as we ought to do, it is required that\nwe should be sober._\n\nNow by sobernesse is meant the moderation of our affections touching\nall worldly things.\n\n_Reason_ 1. Because the cares of this world do so burthen the soule,\nthat they leave no place for spirituall cares.\n\n2. Because the care of the world doth draw and distract the minde,\nso that although it doth not altogether exclude religion, yet it doth\ndiminish and weaken it.\n\n3. Because under the shew of some worldly profit, pleasure, or honour,\nwe do oftentimes admit of those things, which betray and destroy our\nsoules.\n\n_Vse._ This may serve to admonish us not to drown our selves in the\nthings of this world, but so to use the world, as if we used it not,\n_1 Corinthians 7.31._\n\nDoctrine 3. _We have such a spirituall enemy, that we had need to watch\nand ward continually against him._\n\n_Reason_ 1. Because he is full of spirituall malice and craft.\n\n2. Because his diligence is answerable to his malice.\n\n3. Because he is most cruell, seeking not to bring some small\ninconvenience upon us, but our utter destruction.\n\n_Vse._ This may serve to admonish us, never to be secure, but day and\nnight to be mindfull of that danger wherein we are.\n\nDoctrine 4. _We must couragiously resist the Devill._\n\nThis is gathered from verse 9.\n\n_Reason_ 1. Because he is such an enemy, that we can make no peace or\nleague with him.\n\n2. Because they which yeeld unto the devill give themselves up into his\nhands, as being overcome.\n\n3. Because the courage of our minde to resist is a great part of\nspirituall victory.\n\n_Use._ This may serve to exhort us, to strengthen our mindes in all\nthings to make this resistence.\n\nDoctrine 5. _The chiefe power of resisting, consists in a stedfast\nfaith._\n\nThis is gathered from these words, _Whom resist stedfast in the faith_.\n\n_Reason_ 1. Because faith layes hold upon Christ who overcame the\ndevill, and in him they lay hold of victory it selfe.\n\n2. Because faith laies hold of the truth of all the promises, whereby\nthe soule is invincibly fortified.\n\n3. Because faith, seeing it is the foundation of all grace, if it be\nstirred up and strengthened, it confirmes and strengthens also all the\nother vertues.\n\n_Vse._ This may serve to direct us, to have a speciall care to raise\nand build up our faith.\n\nDoctrine 6. _The examples of other beleevers doe make much for the\nconfirmation of our faith in afflictions & other temptations._\n\n_Reason_ 1. Because thereby it appeares that such conflicts are not\ncontrarie to faith and pietie.\n\n2. Because therehence we have a cloud of witnesses, to shew, that at\nlength we shall obtaine the victorie by faith.\n\n_Vse._ This may serve to direct us, to stablish our mindes more and\nmore by such meditations.\n\nDoctrine 7. _All those things which we desire, either for our selves or\nfor others unto salvation, we must aske of God._\n\nThis is gathered from verse 10, compared with the foregoing verse. For\nall those things which the Apostle had before required of the faithfull,\nhe doth now at the end of the Epistle in their name crave of God, and\nhe askes it with discretion, as appeares by that particle, _But_ as if\nhe should have said, Although all these things which I have proposed\nunto you by way of admonition, exhortation, and consolation, are duties\nwhich you ought necessarily to do, yet it is not to be expected, that\nyou \u2666should accomplish it by your own strength: I do therefore call\nupon God, (which you likewise should alwayes do) that he would increase\nhis grace more and more in you, whereby you may receive both to will\nand to do all these things.\n\n \u2666 \u201cshold\u201d replaced with \u201cshould\u201d\n\n_Reason_ 1. Because of our selves we can doe nothing that is good.\n\n2. Because in such like purposes and endeavours we are letted and\nhindred by divers temptations, and such as are most strong through our\ninfirmitie.\n\n3. Because all our spirituall life proceeds from God, and of him should\nwe aske it.\n\n_Vse_ 1. This may serve to admonish us, not to rest in good purposes\nand intentions, but alwayes to seeke for grace from God, to accomplish\nthe same happily.\n\n2. To direct us, when we reade, heare, and meditate upon Gods word, to\nwater it, as it were, with our prayers, that it may be fruitfull.\n\n_Note._ By such conclusions of the Apostles, wherein they do close up\ntheir Doctrine with prayer, the Ministers especially are warned and\nadmonished, after their Sermons to desire God to give both themselves\nand the people grace to observe those things, which they have learned\nin the Sermon: and others also are admonished diligently and earnestly\nto seek the same, both in publick with the Minister, and in private by\nthemselves.\n\nDoctrine 8. _We stand in need of manifold grace._\n\nAs it is set forth by divers words in the text: _Make perfect, stablish,\nstrengthen, settle_, which may be thus distinguished, that _to make\nperfect_ is to adde those degrees of grace, which are yet wanting: _to\nstablish_, is to protect and defend from temptations and dangers: _to\nstrengthen_ is to give inward power and strength: and _to settle_, is\nto fasten the root it selfe of grace more and more.\n\n_Reason_ 1. Because all those good things which we have, we have but in\npart.\n\n2. Because we are assaulted by continuall temptations, and are over and\nabove prone to revolt.\n\n3. Because great and manifold is that perfection, whereunto we are\ncalled.\n\n_Vse._ This may serve to admonish us, not to rest in the beginnings,\nbut by much prayer to aske much grace of God.\n\nDoctrine 9. _God is the fountaine and author of all grace._\n\nFor this title is given unto God in this place, because it is most\nagreeable to the petition for manifold grace. For Holy Men in their\nprayers lay hold of that in God, and propose those titles of God unto\nthemselves, which make most for the furtherance of those prayers which\nthey make.\n\n_Reason_ 1. Because God hath in himselfe infinite riches of grace.\n\n2. Because grace is not given but by grace, and not for any merit of\nour own.\n\n3. Because every degree and all kinde of grace is revealed and\nexhibited unto us by God in the Gospell.\n\n_Vse_ 1. This may serve to direct us to build up our selves in this\nbeliefe of Gods grace.\n\n2. To admonish us, not so to rest in that grace which we have received,\nas if there were nothing farther to be looked after, because God is God\nnot of this or that particular grace, but of all grace.\n\nDoctrine 10. _The chiefe effect of this grace, which is in us, is our\ncalling._\n\n_Reason_ 1. Because before our calling we lye in sinne and spirituall\ndeath.\n\n2. Because by our calling we come to the hope of eternall glory; _who\nhath called you into his eternall glory_, as it is in the text.\n\n3. Because in our calling wee are ingrafted into Jesus Christ, that by\nhim we are brought unto this glory, _who hath called you unto eternall\nglory in Iesus Christ_, as it is in the text.\n\n_Vse_ 1. This may serve to admonish us, to labour to make our\neffectuall calling more and more sure.\n\n2. To exhort us, to give God all the thankes for this calling, and to\nleade a life answerable thereunto, which seemes to be aimed at in the\ntext, _viz._ that for this eternall glory whereunto we are called, we\nshould contemne all worldly things, whether good or evill.\n\nDoctrine 11. _The sufferings of this life are not repugnant to the\ncomfort of this glory._\n\n_Reason_ 1. Because we suffer but a while: for although the time of\naffliction may seeme long, yet it is but short, if it be compared\neither with eternall death, which the wicked shall suffer, and we\nhave deserved; or with eternall glory whereunto we are called.\n\n2. Because these afflictions are the way, whereby according to Gods wil\nwe come unto glory.\n\n3. Because glory it selfe appeares the more glorious for the\nafflictions going before.\n\n_Use._ This may serve to comfort us against all the sufferings of this\nlife.\n\nDoctrine 12. _For this grace of God we should give all glory unto God._\n\nThis is gathered from verse 11.\n\n_Reason_ 1. Because therein consists our thankfulnesse.\n\n2. Because therein also consists the perfection of the work of grace.\n\n_Vse._ This may serve to admonish us, not to give place to\nluke-warmenesse, but to make such high reckoning of the saving grace of\nGod, that upon every mentioning thereof our mindes should be stirred up\nsincerely to glorifie the name of God, and alwayes endeavour so to do.\n\n\n The end of the first Epistle.\n\n\n\n\n Illustration: (\u2021 decoration)\n\n A BRIEFE ANALYSIS\n of the Second Epistle Generall of\n Saint PETER.\n\n\n\n\n CHAPTER I.\n\n\n Verse 1. _Simon Peter, a Servant; and an Apostle of Iesus\n Christ, to them that have obtained like precious faith\n with us, through the righteousnesse of God, and of our\n Saviour Iesus Christ._\n\n Verse 2. _Grace and peace be multiplied unto you, through the\n knowledge of God, and of Jesus our Lord._\n\n\n The Analysis.\n\nSUCH kinde of writings, as well Ethnick or profane, as sacred,\nare usually divided into three parts, whereof the first is, the\nSuperscription, Salutation, and Preface. 2.\u00a0The Epistle it selfe.\n3.\u00a0The Subscription or Conclusion. But more accurately me thinks,\nwe may say, that the preface and conclusion are only adjuncts of the\nEpistle, which depend upon the Epistle it selfe, and are also usefull\nthereunto. But in this Epistle only one of these adjuncts is used,\nnamely, the Preface. For there is no subscription made, or any such\nconclusion, as is used in the Epistles of _Paul_, and in the first of\n_Peter_. The Preface is contained in foure verses, and it consists of\ntwo parts, a salutation, and a confirmation of the salutation: that in\nthe two first, this in the third and fourth verse. In the salutation\nthere are those three things expressed, which are in every action;\nnamely, the agent, the action it selfe, and the object of it. For so is\nthere the person saluting, the persons saluted, and the salutation it\nselfe. The person saluting is described, first, by his name adjoyned.\nSecondly, by his office adjoyned, and that both generall, that he\nis a servant of Jesus Christ, and speciall, that he is an Apostle of\nhis. The persons saluted are described by a speciall adjunct, which\nis in stead of the forme, namely, by faith: which faith is set forth,\nfirst, by a comparison of the like, that it is like precious with the\nfaith of the Apostles. 2.\u00a0By the principall efficient cause, God and\nJesus Christ. 3.\u00a0By the meanes thereof, _viz._ righteousnesse. The\nconfirmation of the salutation containes, 1.\u00a0the good that is wished,\nwhich consists of two parts, _Grace_, and _peace_. 2.\u00a0The degree and\nquality of this good, _be multiplyed_. 3.\u00a0The helping cause of this\nmultiplication of good, which is _the knowledge of God and Iesus\nChrist_.\n\nThis is the Analysis.\n\nAs for the person, he hath a double respect. For he is here considered\nas the Author of the Epistle, and also as the Author of the Salutation:\nin the former respect we have these Doctrines.\n\nDoctrine 1. _The very names of Christs famous Disciples, were\nheretofore of great force for the confirmation and advancement of the\ntruth in the Church._\n\nFor to that end did the Apostles usually set downe their names in the\nEpistles, which they wrote unto the Churches.\n\n_Vse._ This may bee for exhortation, that we also according to our\nabilities should labour so farre with those amongst whom we live, that\nour names may be like precious ointment, and may make something for the\nedification of others.\n\n2. It may serve to reprove those, which so carry themselves, that they\nare a disgrace to godlinesse, and to the Church.\n\nIn the latter respect the person yeelds us this observation.\n\nDoctrine 2. _The salutation of the Apostles and Ministers of God is\nmore highly to be prized._\n\n_Reason._ Because it is not only a good and godly prayer, as are\nthe salutations of all the faithfull, but it is also a ministeriall\napplication of the good things which God communicates unto us by\nthem. For it proceeds not only from a pious affection, but from their\nsingular office and duty.\n\n_Vse._ This may serve to admonish us, not to neglect or contemne such\nblessings, whether they be publick or private.\n\nDoctrine 3. _It is an honourable title, if a man be rightly and\ndeservedly called a servant of God or Christ._\n\n_Reason._ Because the chiefest men in the Church of God alwayes gloried\nin this title; not only the Apostles and Prophets, but also Kings and\nPrinces, as we see in _David_.\n\n_Vse._ This may serve to comfort poore Christians that have no titles\nwhereof to boast. For if they be the servants of God and Christ, they\nhave no cause to envie others, or to complain of their owne condition.\nNow that it may be knowne who are the servants of God, we must know\nthat there are two things, as it were essentiall to a servant, 1.\u00a0To\ndepend upon his Masters will and pleasure, for direction in his worke.\n2.\u00a0To referre all that he hath to the use and profit of his Master, not\nto his owne. So also every faithfull servant of God, 1.\u00a0depends wholly\nupon God for the direction of his life, not upon himselfe and his\nowne counsell, nor upon the examples and customes of the world, much\nlesse upon the suggestions of the flesh and the devill. 2.\u00a0He referres\nhimselfe and all that he hath to advance and set forth the glory of God.\n\nDoctrine 4. _Those servants of Christ which are called Apostles, have\nthe chiefest authority in the Church of God._\n\nFor that is the reason why _Peter_ saith that he is an Apostle of\nJesus Christ. All the faithfull are Christs servants, but they are not\nApostles: even the ordinary Ministers themselves, although in a large\nsense they may be called Apostles and Embassadours of Christ, yet not\nin that sense as _Peter_, _Paul_, and the like are called. For the word\n_Apostle_, in this and the like places, signifies not only an Embassage,\nbut a singular priviledge or prerogative in that embassage. Now the\npriviledge of the Apostles above other Ministers consists in these\nfoure things: First, In the manner of the embassage, _viz._ that they\nwere called neither of men, nor by men but immediately of Christ.\nSecondly, in the office imposed upon them by vertue of this embassage,\n_viz._ that they were chiefly sent to plant Churches, to feed and\nbuild them up. Thirdly, in the object whereabout their labour should\nbe imployed, _viz._ that they were sent not to any one Church, but to\ndivers, and for the conversion of the whole world. Fourthly, in their\ngifts and assistance of the Spirit, which alwayes accompanied this\ntheir embassage, _viz._ because in executing this their office, as well\nin preaching as in writing, they were freed from all errour. As in the\nCreation of the world God first made light, and afterwards set some\nlights in the Firmament of Heaven to give light upon the Earth: So also\nin the re-creation and restitution of the world, God first gave light\nin Christ himselfe, who was the Sonne of Righteousnesse, as he is\ncalled in Scripture, and afterwards ordained the Apostles, as great\nlights, to bring this light upon the Earth. And this is it which our\nSaviour saith unto them: _Ye are the light of the world._\n\n_Vse_ 1. This may serve to exhort us, to give God thanks, that he hath\nnot left us in darknesse, to wander at uncertainties, but hath set up\nthese shining lights for us, by whose meanes we might be directed unto\nheaven.\n\n2. To admonish us, to observe also and believe those things which they\nhave prescribed us. For we must receive the writings of the Apostles\nafter the same manner, as we should receive Christ himselfe, if he were\nwith us on earth.\n\n3. To refute the Pope, who brags that he is an Apostle, and hath\nApostolicall authority, (whereupon also he cals his seat at _Rome_,\nApostolicall,) when as he hath not so much as one of those conditions,\nwhich are necessarily required to make an Apostle.\n\nHitherto of the person saluting. It followes now to speak of the\npersons saluted, where we have these Doctrines.\n\nDoctrine 1. _The Apostles wrote not properly to the unbelievers, but to\nthe Church._\n\nFor so here and elsewhere are they described to whom the Epistles are\nsent.\n\n_Reason._ Because the preaching of the Gospell, not the writing, is\nthe effectuall meanes of conversion. The writing and reading do more\nproperly serve for the confirmation and edification of those that are\nconverted, then for the first conversion.\n\n_Vse._ This may serve to exhort, first of all, that they will\nprincipally apply themselves unto Sermons. Secondly, those that have\nreceived some benefit by Sermons, that they would also diligently apply\nthemselves to the reading of the Scripture, that they might more and\nmore confirme and edifie themselves.\n\nDoctrine 2. _Faith is the proper marke of difference, whereby the\nChurch is distinguished from all other societies._\n\nFor therefore are the Christians here described by faith, that they\nmay be distinguished from all other men: and the same which in other\nEpistles are wont to be called the elect, the called, the Churches of\nGod, those which are in God the Father, and in Jesus Christ, are in\nthis place barely called the faithfull.\n\n_Use._ This may serve to admonish us, if we will make our calling\nand the condition of our salvation sure, then to labour especially\nto obtaine faith, and also to increase it more and more.\n\nDoctrine 3. _The faith of Christians is a most precious profession._\n\nTherefore it is here called _precious faith_; and in the former Epistle,\nChapter\u00a01. verse\u00a07. _faith_ is said to be _more precious then gold that\nperisheth_.\n\n_Vse_ 1. This may serve to exhort us, to make more account of faith\nthen of all worldly things, according to that of Christ: _What shall\nit profit a man to gaine the whole world, and lose his owne soule, or\nfaith?_\n\n2. To comfort poore Christians which have no possessions in this world.\nFor if they have true faith, they have that which is more excellent\nthen silver and gold.\n\nDoctrine 4. _The faith of common Christians is as precious as was the\nfaith of the Apostles._\n\nWhich is not to be understood of the degree or quantity, but of the\nnature or quality.\n\n_Reason._ Because the faith of all Christians layes hold of the same\ngood, _viz._ Christ and his benefits. Hereupon _Paul_ cals it common\nfaith: for as one that is sick of the Palsie, that taketh some precious\nthing with a shaking hand, doth possesse it as well as the other, that\nis strong; so the faithfull, though they be weake, if they do truly lay\nhold of Christ, have him to be their Saviour as well as they that are\nmost strong.\n\n_Use._ This may serve to comfort weake Christians; for if they have\ntrue faith, though it be but like a graine of Mustard seed, they have\nthe same comfort that the Apostles themselves had. If they be truly\nknit unto Christ, though it be but with a slender thred as it were,\nyet they hold Christ as well as they that are tyed unto him with the\nstrongest cords: which yet is not so to be taken, as if we were not to\nseeke for a stronger and surer faith; for although the weake possesse\nthe same good that the strong do, yet they have not the same fruit and\nbenefit of this possession.\n\nDoctrine 5. _The cause of this precious faith is not in any man, but in\nthe righteousnesse of God and Christ._\n\nNow by righteousnesse is not meant any recompence of desert; but the\nfaithfulnesse and truth of the promises, which depend upon the meere\ngoodnesse of God. And these promises made unto _Abraham_ himselfe, that\nhis seed should be as the starres of heaven, and the sand of the Sea,\nout of all nations; and they were afterwards often repeated by the\nProphets.\n\n_Use_ 1. This may serve _to refute_ those, that ascribe it unto mans\nfree will; so that first they make the calling of the faithfull to be\nuncertaine, as if the promises of God could be made void; and then they\ntake away the glory it selfe of mans conversion from God, and give it\nunto man.\n\n2. _To exhort_ us, to give God thankes, for this so incomparable a good.\n\nThe Doctrines that arise from verse 2.\n\nDoctrine 1. _All spirituall good things, are contained in these two\nwords, Grace and peace._\n\nFor by _Grace_ is meant both the free favour of God, and also the\napplication and manifestation thereof in the hearts of the faithfull,\nby the operation of the holy Ghost, in the word and Sacraments. And by\n_peace_ is meant quietnesse of mind, which is the fruit of grace. So\nthat _Grace_ is the first benefit, and _Peace_ the last. And therefore\nall benefits that passe betweene are included therein, as in two\nextreames. Hereupon in all the Epistles almost the Apostles prayer\nand salutation is contained in these two: To _Timothy_ and _Titus_,\nhe addes _mercy_ also, _Grace, mercy and peace_. But that is only an\napplication of the same thing, which is signified by grace, and for\na peculiar reason is added in those Epistles, because _Timothy_ and\n_Titus_ wanted a speciall kind of grace, in respect of the service,\nwhich they did undergoe in the Churches, in regard of their age,\nand those divers temptations, whereunto they were obnoxious in that\nService. In the old Testament peace \u2666only was usually wished in their\nsalutations, without any mention of Grace; but yet grace also at that\ntime was understood: But in the time of the new Testament, which is the\ntime of grace, and wherein all things are more fully delivered, it was\nmost fitting, that grace should be named in such like salutations.\n\n \u2666 \u201conely\u201d replaced with \u201conly\u201d\n\n_Vse._ This may serve _to exhort and direct us_, above all things\nto wish grace and Christian peace unto all those, to whom we are\nwell-wishers.\n\nDoctrine \u26662. _The desires of the faithfull are chiefly for those\nspirituall good things, Grace and peace._\n\n \u2666 \u201cII.\u201d replaced with \u201c2.\u201d for consistency.\n\n_Reason._ The Reason of the Collection is this, because the Apostle in\nthis beginning of the Epistle, labours to get the good will of those to\nwhom he writes, by shewing the prayer that he had made for them: Now he\ncould not effect this, if his prayer were not according to their desire;\nfor if he should have wished any of those things, that they cared not\nfor, such a wish would have done no good with them.\n\n_Vse._ This may serve _to exhort us_ all, to examine our selves\naccording to this rule. For if wee make no reckoning at all, of the\nmeanes and instruments of grace, but doe reject or despise those, that\nlabour most to procure this grace and peace for us, we have cause to\nfeare, that we are yet farre from the nature, and disposition of true\nbeleevers.\n\nDoctrine 3. _They which have gone farthest in faith and grace, have yet\nneed of grace._\n\nThis is gathered therehence, that the Apostle wisheth grace unto those,\nthat have obtained like precious faith, with the Apostles themselves.\n\n_Vse_ 1. This may serve _to refute_ the Papists of their merits.\n\n2. _To exhort us_ to humility, and continuall prayer for the grace of\nGod.\n\nDoctrine 4. _Without Grace, there is no true peace._\n\nGrace is the cause and foundation of peace, peace the effect and fruit\nof grace; it is the inheritance, which Christ left unto his disciples\nalone, _Iohn 14.27._ _Isaiah 48.last_. For this peace is not an\nexternall and worldly peace, but spirituall and internall. Before we\nare partakers of grace, we are called in Scripture, _Gods enemies_, so\nthat we doe wage a kind of warre against God himselfe, and therefore\nalso against the Angels of God, and other of his creatures. Now by\ngrace, and by it alone is peace made.\n\n_Vse._ This may serve _to refute and reprove_ the folly of those men,\nwhich so please themselves, in that outward quietnesse which they enjoy,\nwhen in the meane time, they are utterly void and ignorant of the grace\nof God.\n\nDoctrine 5. _We must seeke not only for grace and peace, but also for\ngreat abundance of it._\n\nThis is gathered from that word, _Grace and peace be multiplyed_.\nFor the good things of that grace are such, that they cannot be too\nmuch: in this there is no sinning in excesse. Hence it is that the\nApostle _Paul_ alwayes exhorts the faithfull, and prayes also that the\nfaithfull may abound more and more in all grace. And to the _Ephesians_\nhe proposeth the breadth, and length, and depth, and height of this\ngrace, that they may be rooted and grounded in it, Chapter\u00a03. verse\u00a018.\n\n_Use_ 1. This may serve to refute and condemne those, that so rest in\nthe present grace which they have, or seeme to have, that they looke\nfor no more. Such do those men seeme to be, that thinke they know\nenough, beleeve enough, love enough, &c. And therefore they neglect\nboth the publick and the private meanes, whereby they might be farther\nedified. The state of a Christian in this life is a state of building,\nnot perfection: therefore as he would shew himselfe to be a foolish\nbuilder, that should rest in the middle of his worke, and not make up\nthe perfect structure, so also in a Christian life.\n\n2. To exhort us to stirre up our selves, and labour for more abundant\ngrace and peace.\n\n_Argument_ 1. The first argument may be taken from the nature of grace\nand peace, which is such, that he that hath once tasted the sweetnesse\nthereof, cannot but desire a fuller draught of it, _1\u00a0Peter 2.2,3._\n_Desire the sincere milke_, &c.\n\n_Argument_ 2. From the imperfect degree, that we have yet attained: We\nare for the most part, as new borne babes, as the Apostle speakes in\nthe same place.\n\n_Argument_ 3. From the will of God, to whom nothing is more acceptable,\nthen that we should seeke for plenty of his grace, _Isaiah 55.2._\n_Proverbs\u00a09._\n\n_Argument_ 4. From the sinne or guilt, which followes the neglect\nof that duty. For as amongst men, if one should set before us most\nprecious wares, and should commend them, and also offer them freely\nunto us, he could not but take it ill, if we should refuse them: so\nmuch more may we think that Gods anger is incensed towards those, that\nneglect and despise the riches of this grace, that he hath set before\nthem and commended unto them.\n\nDoctrine 6. _God is the only author of grace and peace._\n\nThis is gathered from _1\u00a0Peter 5.10._\n\nGod is called the author of all grace. Hence by a kinde of\nappropriation he is called _the God of grace_, as in another place he\nis called _the Father of mercies, and God of all consolations_; and\ngrace also in this signification is called the grace of God; so also\nof peace we finde in Scriptures, that God is called _the God of peace_,\nand true peace is every where called _the peace of God_.\n\n_Vse_ 1. This may serve to refute all the Papists, that manifest the\ncontrary both in their words and practise. For they are wont to call\nthe blessed Virgin _the Mother of grace_: so also they runne unto her\nand to other Saints, as if they were the authors of grace and peace.\n\n2. To instruct and confirme us in this truth, that the bestowing of\ngrace and peace depends upon the meere good will and pleasure of God.\nFor when God is called _the God of grace_, it is meant also that he\nis _the Lord of grace_, who can according to his good pleasure give\nit to whom he will, and deny it to whom he will. This is gathered from\n_1\u00a0Thessalonians 5.23._ and _2\u00a0Thessalonians 3.16._ for he that in the\nformer place is called _the God of peace_, in the latter is called _the\nLord of peace_. Therefore when we see that grace & peace is granted\nunto some, & denied unto others, we should rest satisfied in the good\nwill of God, according to the example of Christ, _Matthew 10._ For by\nso doing we give glory to God, as is evident.\n\n3. To exhort us, to pray unto this great God to give us grace and peace.\n\nDoctrine 7. _Jesus Christ is the beginning of all grace and peace._\n\nGod is the first and principall author, and so also Christ, as he is\nGod: but as he is God and man, our Mediatour, so he is the beginning\nordained by God, as the head, from whom all grace is to be derived unto\nhis members, as into the vessels of grace; so that God is as it were\nthe first and principall fountaine, Christ as the secondary fountaine,\nin whom is hid all grace that is to be given unto the faithfull, and\nthe faithfull themselves are the vessels that draw and receive this\ngrace, which runnes into them from these fountaines, and the word and\nSacraments are as the channels.\n\n_Vse._ This may serve to informe us of the manner, how we should seeke\nfor grace, _viz._ that we should alwayes go unto God in Christ, because\n_extra Christum_, out of Christ, he is unto sinners not a God of grace\nand peace, but of vengeance, and a consuming fire.\n\nDoctrine 8. _True faith is the \u2666instrumentall cause of grace and peace,\nand of the multiplying of both, whereby it is derived unto us._\n\n \u2666 \u201cinstrumeneall\u201d replaced with \u201cinstrumentall\u201d\n\n_Reason._ Because by knowledge in this place is meant faith. For it\nis not meant a bare knowledge, but something more, which followes\nthis knowledge, therefore it is not called \u03b3\u03bd\u03ce\u03c3\u03b9\u03c2, but \u1f10\u03c0\u03af\u03b3\u03bd\u03c9\u03c3\u03b9\u03c2, that\nis, an acknowledging. 2.\u00a0Thereby is meant an effectuall knowledge,\nsuch as there is no other taught us in the Scriptures, but faith. Now\nfaith is signified by the name of knowledge, because by the hearing\nand knowledge of the word it is usually begotten in us. And faith is\ncalled the instrument of grace, not as it is in God himselfe, willing,\nintending, and ordaining spirituall good things unto us, for so grace\nis the cause of faith; but as the sense, fruit and knowledge of this\ngrace is communicated unto us. For faith is so the fruit and effect of\ngrace, that it hath the first place, and is the instrumentall cause of\nall following grace. And this efficacy it hath in respect of the object,\nwhich it layes hold of, _Iesus Christ_, because as we said before, he\nis the beginning of all grace, so that as _Adam_ was the beginning of\nnature and the corruption thereof, and that relation which we have unto\n_Adam_ by naturall generation, makes us partakers both of his nature\nand corruption: so Christ was made the beginning of life spirituall,\nand grace, and that relation of faith which we have unto Christ in our\nregeneration, makes us partakers both of the life and grace which is in\nChrist.\n\n_Vse._ This may serve to exhort us, 1.\u00a0To have a speciall care of our\nfaith, if we would not be destitute of all the grace and peace of God.\nThis is it which the Apostle saith elsewhere, _above all, take the\nshield of faith_, that is, above all things get faith, _Ephesians 6.16._\nThis is it which is often pressed, _By faith we are saved, by faith\nwe stand, by faith we obtaine the victory_, &c. 2.\u00a0To labour also for\nthe increase of faith, if we desire the increase of grace and peace.\nFor grace is multiplyed by the multiplying of faith, and the knowledge\nof God. As in a house, which is inlightned by the Sunne, the more the\nwindowes stand open, the more it is filled with light: so also in us,\nthe more our faith is increased, the more is grace and peace increased\nin us. Let that therefore be our daily prayer, which was Christs\nDisciples, _Lord increase our faith_.\n\n * * * * *\n\n Verse 3. _According as his Divine power hath given unto us all\n things that pertaine unto life and godlinesse, through\n the knowledge of him that hath called us to glory and\n vertue._\n\n\n The Analysis.\n\nThe scope of the Apostle in this verse is to confirme the faith of\nChristians, touching the multiplying of grace and peace through the\nknowledge of God, which he had wished unto them in the former verse.\nAnd the argument is taken from the comparing of things alike, as that\nparticle, _According as_, intimates unto us. The things compared are.\n1.\u00a0The giving of peace and grace; and 2.\u00a0The consequent multiplying\nof them. And of these he shewes that there is the same reason, both\nin respect of the principall cause, and the lesse principall or\ninstrumentall cause; so that the whole argument runs after this manner;\n_If God and our Lord Iesus Christ will give unto us grace and peace\nthrough the knowledge of him, then will he also multiply unto us the\nsame gifts by the same: But the former is true: Therefore the latter._\nThe Assumption is contained in verse\u00a03. And it is not barely set downe,\nbut with an illustration, although he addes some things to confirme the\nreason it selfe and our faith. For in stead of _grace and peace_ the\nApostle here puts things necessary unto _life and godlinesse_, and\nin the second place _glory and vertue_: like as by _life and glory_\nhe meanes the same thing, that he did before by _peace_, though in\na different respect: so also by _godlinesse and vertue_ he means the\nsame thing that he did before by _grace_. The principall cause of this\ngifting he explains by the power which he hath, which he cals _divine_;\nthe instrumentall he explaines by the object thereof, namely, Christ.\nFor he argues from a singular effect, which doth most of all pertaine\nto the thing it selfe, namely to our calling, _glory and vertue_.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _Life and glory are contained in Christian peace._\n\nFor the condition, that Christians are made partakers of by peace, is\ncalled _life_ in respect of that inward and permanent principle of the\nmost perfect operations, wherein consists mans felicity, which is given\nunto all the faithfull. And it is called _glory_ in respect of the\ncompleat happinesse, which flowes from that principle, and shall in its\ndue time also appeare with outward splendour.\n\n_Use_ 1. This may serve to informe and instruct us, not to think\nmeanely or contemptibly of the condition of faithfull Christians, but\nto judge aright according to the nature of the thing, _viz._ that the\nonly life and chiefest glory is proper to them.\n\n2. To exhort us, to preserve faith, grace, and Christian peace before\nall worldly things, yea, before this present life it selfe, and the\nglory thereof, because by our faith we shall obtaine a farre more\nperfect life and glory, according to that of Christ, _He that loseth\nhis life, shall finde and obtaine a farre better life._\n\nDoctrine 2. _Christian grace brings with it godlinesse and vertue._\n\nFor the same thing is called grace, which is the effect of Gods favour;\nit is called _godlinesse_, as it hath God for its object: and it is\ncalled _vertue_, as it perfects a man in operation.\n\n_Use_ 1. This may serve to instruct us, not to boast of the grace of\nGod, unlesse we shew it by our godlinesse and vertue.\n\n2. To reprove and condemne those, that either out of presumption or\nfeined simulation, do either separate grace from godlinesse or grace\nfrom vertue, or vertue from either.\n\nDoctrine 3. _All things necessary unto life and godlinesse are given by\nGod unto the faithfull._\n\nNow to make a gift perfect 3 things are required. 1.\u00a0That the gift\nwhich is given be made the receivers, or his to whom it is said to be\ngiven; for otherwise it is not a gift, or a thing actually given, but\npotentially only. 2.\u00a0That it be made his absolutely or irrevocably, not\nconditionally, that the gift it selfe should depend upon a condition.\n3.\u00a0That the giver be moved for no other cause to give, but to shew and\nexercise his bounty and liberality: the more perfectly and purely these\nconditions are found in any gift, the more perfect and pure is the\ngift. Now all these do most exactly agree to those gifts of God, which\npertaine unto life and godlinesse. As for example, Christ is said to be\ngiven for us, and also given unto us: the holy Ghost hath that name as\nit were appropriated unto him, that he is the gift of God: faith and\nrepentance are expresly called the gift of God.\n\n_Vse_ 1. This may serve to instruct us, against the error of those,\nthat will not take such like good things as a gift, but teach us that\nwe must seeke for them by our own merits; for as the Apostle saith, _If\nof grace, then not by workes, for otherwise grace were not grace_: so\nmay we also say; if of gift, then not by workes, for otherwise the gift\nwould be no gift.\n\n2. To admonish us, throughout our whole life to seeke for such good\nthings after that manner as is agreeable to their nature, that is, to\nask, pray, and supplicate for them, &c. And in the second place to use\nall our endeavour to shew our selves thankfull unto God for such divine\ngifts.\n\n\u2666Doctrine 4. _Hee gives these spirituall gifts unto us by his Divine\nPower:_\n\n \u2666 \u201cDoctrine\u201d omitted from original text.\n\n_His Divine Power hath given unto us all things_, as it is in the text:\nthe like hereunto is that in the first Epistle, chapter\u00a01. verse\u00a05. _Ye\nare kept by the power of God through faith unto salvation._ And Christ\ntels us, _Matthew 19.26._ _With men this is unpossible, but with God\nall things are possible_: where we are expresly taught, that salvation\nand spirituall good things are given unto us by the power of God,\nto whom all things are possible, that is, his omnipotency, _Ieremiah\n31.35._ _Thus saith the Lord, which giveth the Sunne_, &c.\n\n_Reason._ Because such a power is necessarily required to bring this\nto passe, by reason of those strong impediments, which withstand\nand crosse this worke. For so Christ tels us, that the Devill _as\na strong man holds his palace, till a stronger then he comes upon\nhim and overcomes him, and takes from him all his armour wherein he\ntrusted_, _Luke 11.21,22._ This is also fully explained by the Apostle,\n_Ephesians 4.8._ _When he ascended up on high, he led captivity captive,\nand gave gifts unto men._ Where he shewes that gifts are given unto us\nby that very power, whereby captivity is led captive. It is expresly\nsaid _Ephesians 1.19._ _that it is the exceeding greatnesse of Gods\npower, which worketh in us by the might of his power_, and Verse 20.\n_the same power whereby Christ was raised from the dead_.\n\n_Vse_ 1. This may serve to refute the Remonstrants and such like men,\nthat deny faith to be begotten in us, and our conversion to be wrought\nby Gods almighty power. For they make grace only morally perswading,\nthat may be resisted, impotent, and consequently uneffectuall.\n\n2. To comfort the weake and all the faithfull, in that they have no\nreason too much to feare the gates of hell, because they have the gates\nof heaven making with them: although they must wrestle not only against\nflesh and blood, but against principalities and the powers of the world,\n&c. _Ephesians 6.12._ Yet they have a divine power, farre beyond all\nthose enemies, to uphold them in this wrestling.\n\n3. To exhort us, 1.\u00a0To behave our selves stoutly, and shew our selves\nmen in the cause of God, answerable to so Divine a Power, as he is\nready to afford unto us. 2.\u00a0To give God thankes, that hath not left us\nin our owne infirmities to be exposed as a prey unto our enemies, but\nby his divine power helpes our infirmities.\n\nDoctrine 5. _This Divine Power is the power of Christ himselfe._\n\n_Vse_ 1. This may serve to confirme our faith, touching Christs divine\nnature. For the divine power is not separated from the divine nature.\n\n2. To comfort us, that he who so loved us, that he gave himselfe for us,\nhath such sufficient strength to perfect our salvation. He useth this\nargument to comfort his Disciples. _Iohn 10.28,29,30._\n\nDoctrine 6. _Christ gives us these things by his divine power, when he\ndoth effectually call us, through the knowledge of him that calleth us._\n\n_Vse._ This may serve to exhort us, to apply our selves with feare and\nreverence unto the meanes of our calling, because Christs divine power\nis shewed therein.\n\nDoctrine 7. _The consideration of the end whereunto we are called in\nChrist, should build us up in faith, hope, and all those things which\npertaine unto life and godlinesse._\n\nTherefore the Apostle here puts us in minde, that he hath called us\nto glory and vertue; so in the former Epistle, chapter\u00a05. verse\u00a010.\n_who hath called us unto his eternall glory_, &c. To that purpose the\nApostle _Ephesians 1.18._ earnestly prayes for the _Ephesians_, that\n_the eyes of their understanding may be enlightned, to know what is the\nhope of his calling, and what the riches_, &c. Now this consideration\nis of great force for these reasons.\n\n_Reason_ 1. Because it is an argument confirming our faith, whilest\nwe thus thinke with our selves: If God hath called us unto glory, then\nthere is no doubt, but that he will in due time bring us unto glory,\nand in the meane time keepe us in the way that leadeth thereunto.\n\n2. Because it is an argument whereby we are stirred up to labour for\nvertue, whilest we thus thinke with our selves: if we are called unto\nglory and vertue, we must not carry our selves sordidly and basely,\ndefiling our selves with the pollutions of the flesh, like Swine\nwallowing in the mire, but as it becomes such a calling.\n\nDoctrine 8. _There is the same reason of this calling and the first\ngift of grace, that there is of the multiplying of all grace and peace._\n\nFor they are alike free, they do depend alike upon the divine power,\nthey are alwayes knit and linked together: this followes from the\nconnexion of verse\u00a03. with the second.\n\n_Vse._ This may serve to comfort us, as it is set forth, _Philippians\n1.6._ _That he which hath begun a good worke in us, will performe it\nuntill the day of Christ._\n\n * * * * *\n\n Verse 4. _Whereby are given unto us exceeding great and precious\n promises, that by these you might be partakers of the\n divine nature, having escaped the corruption that is\n in the world through lust._\n\n\n The Analysis.\n\nThe Apostle had before confirmed his prayer and the hope of the\nfaithfull, touching the multiplying of grace and peace, by the\ncomparing of things alike, that is, from the giving of all things which\nare necessary unto life & godlinesse. Now he confirmes and proves the\nassumption also, touching the giving of things necessary to life and\ngodlinesse. And the argument is taken from the testimony of God, that\nis, from Gods promises: for his promise is a testimony of the good that\nhe will bestow. Now while the Apostle disputes from the promises to the\ngifts promised, he disputes from the testimony to the things testified,\nwhich kinde of argumentation he doth sufficiently intimate, when he\nputs things promised in stead of the promise. And the things promised\nare thus explained; 1.\u00a0In general, by two adjuncts, that they are\n_exceeding great and precious_, that is, neither concerning small\nthings, or things of little moment, nor concerning things that we have\nnothing to do with, or are little to be esteemed by us, but things of\nexceeding great weight, and of exceeding great price. 2.\u00a0In speciall,\nby those effects, which are contained in these things promised; and\nthey are two. First, A lifting up of the faithfull to perfection,\nwhich is explained by a likenesse unto the divine nature. Secondly,\nA freeing of them from corruption, which is set forth by the subject\nand the cause thereof. The subject is the world, the cause is lust or\nconcupiscence.\n\nThe Doctrine arising herehence.\n\nDoctrine 1. _Gods promises carry in them the vertue of a gift._\n\n_Reason._ Because they make the thing promised certainly to belong unto\nthose, to whom it is promised. For although it be not yet actually in\ntheir possession, yet it is that power that is certainly produced into\nact. The cause is, 1.\u00a0The truth of God that promiseth. 2.\u00a0The Divine\nPower which accompanieth Gods promises, wherof mention was made in the\nformer verse.\n\n_Vse_ 1. This may serve to refute those that make Gods promises wholly\nto depend upon mans will.\n\n2. To comfort all the faithfull, that they may be of good courage, and\nhave a firme hope in the good things that are promised by God.\n\nDoctrine 2. _Gods promises are of things exceeding great._\n\nHence it is that the Scripture often speakes of the wondrous things\nof Gods word, _Psalms 119.18._ And it evidently appears by the things\nthemselves, if they are well weighed and considered; whether we look\nunto the divine properties which breake forth in the things promised,\nor their divine effects. For wonderfull is the mercy, and power, and\nprovidence whereupon they depend; and the effects also are wonderfull,\nfor many of them are such, that they do so transcend mans capacity,\nthat they seeme unto many utterly unpossible and incredible: as the\nresurrection, immortality, and life everlasting.\n\n_Vse_ 1. This may serve to condemne the stupidity of those, that\nare nothing moved or taken with these things that are so great and\nwonderfull.\n\n2. To exhort us, to labour and strive in our prayers with _David_, that\nour eyes may be more and more opened, to be able to see the wonderfull\nnature of them.\n\nDoctrine 3. _Gods promises are as precious unto us, as they are great\nin themselves._\n\nSo they are distinguished: for if God had promised that he would make\nanother World, yet so, as that it should nothing pertaine unto us, this\nindeed had been an exceeding great promise, but nothing precious unto\nus; but when he so promised a world to come, wherein immortality and\ngreat glory shall dwell, as that we should possesse it, this promise\nis as precious as it is great. Hence it is, that in the Scriptures the\ntestimonies of God are extolled, whose promises are exceeding great\nabove all riches, _Psalms 119.14._ Above gold and silver, and all\nprecious things, as we often read in the _Psalmes_ and _Proverbs_.\n\n_Use_ 1. This may serve _to exhort_ us, both in judgement, affection\nand all our endeavours, to carry our selves answerable to these divine\npromises, as to the most precious thing that is, as we are admonished,\n_Proverbs 2.4. To seeke them as silver, and search for them as for hid\ntreasures. And Proverbs 8.10. to receive them, and not silver_, &c. And\nto be more delighted with these then with the sweetest gifts, to get\nthese promises at any price, how great soever, though we sell all that\nwe have, as it is in the parable of the Merchant, who found a precious\nJewell.\n\n2. _To comfort_ those Christians that are poore in spirit, even in this\npresent world; for though they have nothing excellent in these outward\nthings, yet they have those exceeding great & precious things provided\nby God for them. They are in this like unto that heire, of whom _Paul_\nmakes mention, _Galatians 4.1._\n\nDoctrine 4. _By vertue of these promises we are made partakers of the\ndivine nature._\n\nNow by nature is not meant the essence of God, but those perfections,\nwhereof we have a representation made by the Spirit _Epistle\u00a01. chapter\n2. verse\u00a09._ They are called the vertues of God, and in their places,\nit is called the life of God, the Image of God, and the Spirit of God.\nAnd this nature is communicated by vertue of the promises, because\nthe promise of the Gospell in this differs from the Law, for the Law\nconsidered in it selfe is a killing Letter, and the ministration of\ndeath in respect of sinners, but the Gospell is the ministration of\nthe quickning Spirit, _2\u00a0Corinthians 3.6,7,8._\n\n_Reason._ Because the Spirit of God together with the Gospell worketh\nour salvation.\n\n_Vse_ 1. This may serve _to direct us_, to examine our selves whether\nthe promises of God have beene effectuall in us yet or no? for if we\nhave nothing in us above naturall men, or our corrupt nature, wee are\nyet strangers to the promises of God.\n\n2. To reprove those, that are wont to say, when they are stirred up\nto Christian duties, that they are not Saints or Angels, but flesh\nand blood, and therefore cannot either abstaine from common vices,\nor come neere unto a heavenly life. For Christians besides and above\nthat nature, which they have from _Adam_, are made partakers also of a\ndivine nature, whereby they are able to doe all things through him that\nstrengtheneth them, namely Christ, _Philippians 4.13._\n\n3. To exhort us, to labour with all diligence, that the grace of God\nmay be unto us like a second nature, as some say of _Custome_. And so\nit will be, when we performe the workes of grace and new obedience, not\nby constraint or unwillingly, as many use to doe, but with delight and\ncheerfulnesse, as if we were carried hereunto by the inclination of\nnature, as the fire is upward.\n\nDoctrine 5. _The corruption of sinne is contrary both to this nature,\nand Gods promises._\n\n_Reason._ Because the presence of the divine nature and the vertue\nof the promises drives out this corruption, as heat doth cold, & as\nlight dispells darkenesse, _1\u00a0Peter 1.14,15_, _2\u00a0Peter 2.20._ _Titus\n2.11,12._\n\n_Vse_ 1. This may serve _to condemne_ those, that will joyne together\nthese things that are so inconsistent and repugnant and contrary to\nGod himselfe, that is, those that joyne the profession of Religion with\nmost corrupt practise.\n\n2. To exhort us, if we believe the promises of God, and love the divine\nnature to our own salvation, then to eschew all these corruptions.\nThus much the Apostle intimates, when he saith: _Having escaped the\ncorruption_, as if a flying away were required, and that quickly, as\nit were from a fire, wherein we are almost burned, or from a plague\nthat rageth in our houses, _1\u00a0Peter 2.11._ _2\u00a0Corinthians 4.1._ _Having\nreceived mercy, let us not faint_, &c. and _Chapter\u00a07. verse\u00a01._\n\nDoctrine 6. _This corruption of sinne beares rule in the world._\n\nThis is gathered herehence, because this is the true description of\ncorruption made by the Apostle.\n\n_Vse._ This may serve to exhort us, 1.\u00a0not to love the world too much.\nThis use the Apostle makes of it, _1\u00a0Iohn 2.15._ 2.\u00a0Not to fashion our\nselves according to this world, _Romans 12.2._\n\nDoctrine 7. _Lust is the essentiall cause of this corruption, which is\nin the world._\n\nFor it is not from the fabrick of heaven and earth, nor in any created\nsubstance, but in the naughty affections and dispositions, together\nwith the actions flowing therehence, so that every man carries this\nworld in his owne bowels. And the reason why this wickednesse is\nsignified by concupiscence or lust, is:\n\n_Reason_ 1. Because in mans conversion to worldly and unlawfull things,\nsinne is more manifest then in a simple aversion from God.\n\n2. Because this desire of unlawfull things is most contrary to that\naffection, which we should have towards God, and divine and heavenly\nthings.\n\n_Vse._ This may serve to exhort us, to use great diligence to subdue\nand root out our own lusts and concupiscence.\n\n * * * * *\n\n Verse 5. _And besides this, giving all diligence, adde to your\n faith, vertue; and to vertue knowledge;_\n\n Verse 6. _And to knowledge continence; and to continence,\n patience; and to patience, godlinesse;_\n\n Verse 7. _And to godlinesse, brotherly kindnesse; and to\n brotherly kindnesse, charity._\n\n\n The Analysis.\n\nNow the Apostle comes unto that which he chiefly aimed at in this\nEpistle: and the scope of the Epistle is shewed expresly, Chapter\u00a03.\nverse\u00a01. namely, _to stirre up the pure mindes of the faithfull, by way\nof remembrance_; and verse the last, more distinctly, _that they should\ngrow in grace, and in the knowledge of our Lord Iesus Christ_. This\nsame thing he proposeth in these verses, 5,6,7. and confirmes it in the\nrest of the Chapter, and in the two following Chapters, he vindicates\nit from those things which crosse this purpose, namely, the seducings\nof false teachers, chapter\u00a02. and the derisions of prophane scoffers,\nchapter\u00a03. Now his scope and purpose, as it is explained in these three\nverses, is, to exhort the faithfull, to apply themselves wholly to\nthose duties that are answerable to the faith, which they have obtained\nand do professe. And those duties are set forth; 1.\u00a0By the common\nconditions and all the properties of the vertue and duty; and 2.\u00a0By\nthe species or kindes of vertues and duties. The common conditions\nand properties of vertue are foure, which are usually called cardinall\nvertues, _Iustice, Prudence, Temperance, and Fortitude_. Justice is\nhere signified by the name of vertue, because it doth most neerely\nbelong to the efficacy of vertue, to be according to the rule, which is\ngenerall justice. Prudence is signified by knowledge, because prudence\nand Christian wisdome consists in the practicall knowledge of Gods will.\nTemperance is called continence, because this is generall temperance,\nif a man contains himselfe or abstaines from those intisements, whereby\nhe may be withdrawne from his duty. Fortitude is meant here by patience,\nbecause this is true Christian fortitude, patiently to suffer all\nafflictions, and to persist in his duty notwithstanding all afflictions.\nThese are such conditions, that they should be in every duty, which\nif they be, they make every duty compleat; nor can any of them be\naway, without hurting of the vertue and duty. The kindes of duties\nare two: _godlinesse_, which containes the duties of the first table;\nand _charity_, which belongs unto the second table: which charity is\ndetermined by a speciall manner, whilest it is called also _brotherly\nlove_, whereby we love those, that are joyned in the same faith with\nus. Concerning these duties the Apostle proposeth first the common\nact, that we should use in them, namely adding, as he saith, _adde_;\nSecondly, The manner how we should use this act, namely, _giving all\ndiligence_: where both the manner and the degree is shewed; the manner,\nis _diligence_, the degree, is _all diligence_. Thirdly, the end and\nscope of the act and duty in these words, _besides this_, or _hereunto_,\nthat is, to that end of which hee had spoken before, _viz._ that wee\nmight be made partakers of the Divine Nature, and have grace and peace\nmultiplyed.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _Our endeavours must be joyned to our prayers, and to the\noperation of Gods grace._\n\nThis is gathered herehence, that the Apostle saith, we must labour for\nthat very thing which he wished unto us, and so proposed unto us to be\nprayed for, and which he said the grace of God did worke in us.\n\nOur endeavours must be joyned unto our prayers.\n\n_Reason_ 1. Because otherwise we cannot have a sincere desire in our\nprayers, without which our prayers are in vaine; for what we sincerely\ndesire, that also we do alwayes labour to attaine.\n\n2. Because our prayers themselves do bind us to such an endeavour. For\nin every prayer there is a promise and vow, wherein we promise unto God\nthat we will seeke that which we aske of him: so that to aske any thing\nof God without such an endeavour, is not only to take Gods name in\nvaine, but also plainly to mock his Majestie.\n\nOur endeavours also must be joyned with the grace of God, because grace\ntends thereunto, both to afford us strength to endeavour, and also to\nstirre us up to exercise that strength.\n\n_Vse_ 1. This may serve to reprove those slothfull men, which wish for\nmany things, and after their manner also ask them of God, but yet will\nnot move so much as their finger to obtaine them: these men are like\nthat slothfull man, that the wise man describes, _Proverbs 22.13._ and\nelsewhere, where the _slothfull man carries his hand in his bosome_, &c.\n\n2. To exhort us, daily to be mindfull of this obligation, when we\npray unto God for the forgivenesse of our sinnes, for deliverance\nfrom temptations, for newnesse of life, or any other thing, let us\nconstantly also use our endeavours to attaine these ends.\n\nDoctrine 2. _Our endeavours must alwayes tend to the increase of the\ngrace which we have received._\n\nThis is gathered therehence, that the summe of our duty consists in\nadding: the reasons are divers;\n\n_Reason_ 1. Because that is imperfect which we have: while we remaine\nin this life, we are in a state of progresse and edifying; not of rest\nor perfection, _Ephesians 4.12,13._\n\n2. Because that which we have received, is given unto us to be an\nearnest, a pledge, and the first fruits of that which we yet looke and\nseek for.\n\n3. Because it cannot be, that we should rightly esteeme the grace that\nwe have received, if we do not labour to attaine the highest degree\nthereof, but rest contented with the benefit that we have received,\nand never look for any more of that kinde.\n\n4. Because we cannot keepe that which we have received, if we doe\nnot labour to increase it; for as the vitall heat doth alwayes either\nincrease or decrease, and he that goes up a sandy-hill, must still\nlabour to get up, or else he will slide downe; so it is in a Christian\nlife.\n\n5. Because we should do that unto God, which we would have God doe\nunto us; for we would have God alwayes adde unto those benefits and\nblessings which he bestoweth upon us; we therefore should likewise adde\nunto those duties which we performe unto him.\n\n_Use_ 1. This may serve to condemne those, that rest satisfied with\nthat which they have, and never seeke farther, and much more those,\nthat by diminishing and losing, waste and consume that which they had,\n_Apocalypse 2.4._ This may be explained by the parable of the talents.\n\n2. To exhort us, to exercise a holy kinde of covetousnesse in these\nspirituall things; for as covetous men joyne house to house, field to\nfield, _Isaiah 5.8._ so should we also joyne faith to faith, obedience\nto obedience, charity to charity.\n\nDoctrine 3. _We must use our endeavours about these spirituall things\nwith all diligence._\n\nNow by all diligence is meant, 1.\u00a0The greatest heedfulnesse of the\nminde. 2.\u00a0The greatest earnestnesse of the will. 3.\u00a0The greatest care,\nthat is intimated by that phrase, whereby wee are commanded, to _seeke\nthe kingdome of God and the righteousnesse thereof_. For when Christ\nhad told them, _Matthew 6.31._ that they should not be carefull what\nthey should eat, or what they should drink, he explaines this care,\nverse 32,33. by the phrase of _seeking_. 4.\u00a0A diligence in the use of\nthe meanes, whereby we may come to attaine that which we desire. And\nthe reasons why we should use this diligence about spirituall things,\nare,\n\n_Reason_ 1. The dignity and excellency of these things above all\nearthly things, which worldly men are so busie about.\n\n2. The difficulty, for in their nature they are above our strength, and\nthere are many impediments also, as well inward as outward, which we\ncannot overcome, but by using all diligence.\n\n3. The necessity of these things, without which we are miserable\nwretches.\n\n_Use_ 1. This may serve to reprove the slothfull and sluggish\nChristians, that are so remisse, so cold and luke-warme at least in\nthese things, which require so great diligence. Here appeares the\ncrossenesse of mans disposition: for when God hath forbidden us, to be\nover-carefull about worldly things, because all these things should be\nadded unto us without such care; and hath commanded us, to be diligent\nand carefull about spirituall things, because we shall never be\npartakers of them without diligence; we on the contrary are carefull\nand diligent about the world, and neglect Heaven.\n\n2. To exhort us, by all meanes daily to stir up our selves, and to\nprovoke one another to this so necessary diligence.\n\nDoctrine 4. _Faith is the fountaine and beginning of all Christian\nvertue._\n\nThis is gathered from the text. Because faith is here laid as the\nfoundation upon which all vertues are to be built.\n\n_Reason_ 1. Because without faith no man can please God unto\neverlasting life, and therefore the very vertues of unbelievers,\nalthough they be pleasing unto God in themselves, especially if a\ncomparison be made betwixt them and vices, yet they are not pleasing\nunto God unto salvation, or such as that they may expect a spirituall\nreward from God; and therefore if a comparison be made betwixt them\nand the vertues of the faithfull, they may not unfitly be called,\n_splendida peccata_, glorious sinnes.\n\n2. Because to the making up of vertue there is required not only\ngood matter and forme, but also the beginning and end. Now in a heart\ndestitute of faith there is not the beginning of Christian vertue, and\nfrom the defect of this beginning there followes also a defect, both\nin the end, and in the forme. The manner how faith produceth vertue,\nis, 1.\u00a0In regard of the object which it layes hold of, because all\ngrace and vertue is derived from Christ. 2.\u00a0In regard of the effect,\nbecause faith purifies the heart of man, and so makes it fit for such\noperations and dispositions. 3.\u00a0Because faith it selfe is an impulsive\nargument, moving us to labour for vertue.\n\n_Vse_ 1. This may serve to reprove those imprudent builders, that\nneglect faith and seeke for vertue, as if they would build the roofe\nof the house and not lay the foundation.\n\n2. To exhort us, to have great care of faith, because all vertues\ndepend upon it.\n\nDoctrine 5. _Vertue is the glory of faith._\n\nThis is gathered therehence, that it is said, it must be added to faith\nas something belonging to the perfection thereof. Now it is not an\nessentiall perfection, but complementall; not internall properly, but\nexternall.\n\n_Reason_ 1. Because faith without vertue is not a living, but a dead\nfaith.\n\n2. Because vertue is the end of faith.\n\n3. Because it is the adorning thereof.\n\n_Use_ 1. This may serve to reprove those, that boast of faith and\nneglect vertue, such were many even in the Apostles time, as appeares\nby the Epistle of _Iames_.\n\n2. To exhort us, to give all diligence, to adde vertue to faith.\n\nDoctrine 6. _The perfection of vertue depends upon knowledge._\n\nThis is gathered from that; _To vertue adde knowledge_. By knowledge we\nmeane, not so much that intellectuall vertue, which is properly called\n_scientia_, knowledge, as understanding, wisdome, and prudence, all\nwhich are signified in the Scriptures by the right _knowledge of Gods\nwill_. Now this knowledge is necessary unto vertue both in generall and\nparticular.\n\n_Reason_ 1. Because _virtus est habitus electivus_, vertue is an habit\npertaining to election, or hath good election joyned with it. Now to\nthis election it is required, that a man should rightly know the end,\nand also the meanes that lead unto the end, and the manner also how he\nmay come to the end by those meanes.\n\n2. Because _actiones virtutum versantur in particularibus_, the actions\nof vertues are in particulars, and therefore it is not sufficient to\njudge aright of good and evill in generall, unlesse that judgement be\nalso applyed to particular actions, according to their circumstances.\n\n_Vse_ 1. This may serve to reprove those, that please themselves in\ntheir ignorance, as if ignorance were the mother of devotion, or of\nany vertue, whereas it is the greatest enemy to vertue, and the mother\nof all profanenesse, especially if it be voluntary, as _Peter_ shewes,\nEpistle\u00a02. Chapter\u00a03. verse\u00a05. Where he gives a reason of their great\nwickednesse, because those scoffers of whom he speaks, were willingly\nignorant of those things which pertaine unto true godlinesse.\n\n2. To exhort us, to seeke for knowledge, and when wee have gotten\nit, to apply it also to the increase of vertue. For vertue without\nknowledge is blinde, and knowledge without vertue is vaine.\n\nDoctrine 7. _Continence or temperance is the perfection of knowledge._\n\nNow by continence and temperance we meane a moderation, whereby all\nlusts are suppressed that might allure or withdraw us to any thing that\nis contrary to vertue and knowledge.\n\n_Reason_ 1. Because knowledge tends to such a moderation and\ngovernement of the affections.\n\n2. Because knowledge it selfe cannot subsist without this moderation.\nFor unlesse the affections are directed by knowledge, knowledge it\nselfe is corrupted by the affections: hence it is, that many errours\nand heresies oftentimes take their rise and beginning from evill\nmanners and affections, _Ephesians 4.18._\n\n_Vse_ 1. This may serve to reprove those, that are puffed up with\nknowledge, when in the meane time they shew by their intemperance, that\nthey know nothing yet, as they ought to know, _1\u00a0Corinthians 8. 1,2._\n\n2. To exhort us, to use all our knowledge to the governement of our\naffections and manners.\n\nDoctrine 8. _Patience must be joyned with continence to the perfection\nof vertue._\n\nBy patience we meane that grace whereby we continue and persist in\nwell-doing, although we are crossed by many grievous things. Therefore\nit includes in it patience, constancy, and stablenesse of minde, or\nChristian fortitude. Continence strengthens vertue against alluring\nintisements, and patience against all adversity, so that vertue is\nquite perfected, if it be grounded on faith, directed by knowledge, and\nstrengthened on the one side by continence, and on the other side by\npatience.\n\n_Vse_ 1. This may serve to reprove the lightnesse and inconstancy of\nmen, who indeed professe themselves to be studious of vertue, and yet\ncan beare no thing, to keepe vertue whole and intire.\n\n2. To exhort all good men, to prepare themselves to beare all\nafflictions for vertue sake and a good conscience.\n\nDoctrine 9. _Godlinesse is the chiefe and most necessary of all\nvertues._\n\nBy _godlinesse_ we meane true religion towards God, and a minde wholly\ngiven to the true worship of God.\n\n_Reason_ 1. Because it hath the noblest object, that is, God himselfe.\n\n2. Because it doth most of all perfect all other vertues, whiles it\nrefers them and all their acts to a divine beginning, and a divine\nend. For godlinesse subjects the minde to God in all things, so that it\nacknowledgeth God to be the author of all good, _from whom every good\nand perfect gift commeth_, and makes him the chiefest good and the last\nend to whom all our actions are to be directed.\n\n_Vse_ 1. This may serve to reprove those, that attribute so much\nto some morall and humane vertues, that they preferre them before\ngodlinesse.\n\n2. To exhort us, continually to exercise our selves both in publick and\nin private, to increase this godlinesse in our mindes.\n\nDoctrine 10. _With Godlinesse towards God we should joyne love towards\nour neighbour._\n\n_Reason._ Because godlinesse it selfe commands and begets this love.\nFor we love our neighbour with Christian love, when we love him for\nGods sake, not for our own, or any worldly respect. Now godlinesse\nproduceth this love towards our neighbour, 1.\u00a0Because it teacheth us\nto obey Gods Commandement, who hath commanded us to love our neighbour.\n2.\u00a0Because it teacheth us to love the image of God, and every gift of\nGod in our neighbour. 3.\u00a0Because it brings us to imitate God himselfe\nin the communicating of good. Therefore godlinesse, which is separated\nfrom charity, is not true godlinesse; and that charity which is\nseparated from godlinesse, is not true charity, but either hypocrisie,\nor some humane civility.\n\n_Vse_ 1. This may serve to exhort us, to shew and adorne our godlinesse\ntowards God, by our love towards our neighbour.\n\n2. To reprove those, that make shew of much godlinesse towards\nGod, when in the meane time they take all occasions to wrong their\nneighbours, if so be they might by any means advantage themselves\nthereby.\n\nDoctrine 11. _This love should be extended unto all men, but chiefly to\nbe used towards the brethren._\n\nFor so they are distinctly set downe, verse\u00a07. _Brotherly kindnesse\nand charity_: Both of these is proper and peculiar to Christians. For\nthe Christian alone loves all, even his enemies, and he alone also\nloves the brethren, that is, the household of faith. We should love\nall, 1.\u00a0As they are partakers of the same naturall good with us. 2.\u00a0As\nthey are capable also of the same spirituall good. And we should love\nthe faithfull also, as they are partakers of the same spirituall good\nwith us.\n\n_Use._ This may serve to exhort us, to edifie our selves in this\ncharity, which is the character of Christianity.\n\n * * * * *\n\n Verse 8. _For if these things be in you, and abound, they make\n you that ye shall neither be barren nor unfruitfull in\n the knowledge of our Lord Iesus Christ._\n\n\n The Analysis.\n\nHere the Apostle begins to confirme the exhortation, which he had\nbefore made, to adde vertue to faith, and knowledge, &c. And he\nconfirmes it by a twofold argument; 1.\u00a0The first is taken from the\nbenefit which is joyned to these vertues, whereunto he exhorts them.\n2.\u00a0The second from the disprofit, which followes the privation or\nabsence of them. The first is laid downe, verse\u00a08. the second verse\u00a09.\nThe benefit proposed is contained in these words, _they make you that\nye shall neither be barren nor unfruitfull_: where by a negation is\nmeant the contrary affirmation, namely, that by these vertues they\nshall be quick and active, and also fruitfull; which benefits are\nexplained by the primary efficient cause, which is the knowledge of\nour Lord Jesus Christ; and the secondary cause, which are the vertues\nthemselves whereunto he exhorts them. And these vertues he explaines\naccording to that way which he had intimated before in the exhortation,\ntouching the manner, and touching the degree: touching the manner, that\nthey _be in you_; touching the degree, that _they abound_.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _There are spirituall benefits arising from vertues,\nwhereby the faithfull are stirred up to labour for vertue._\n\nThis is gathered from the scope of this verse, and from the connexion\nwhich it hath with the former exhortation. These benefits are such,\nthat they cannot be understood by carnall and worldly men; but\nthe faithfull do not only understand them, but also seeke for them\nwith great and continuall diligence. Otherwise this argument which\nthe Apostle useth to the faithfull, would have beene altogether\nuneffectuall. But these benefits are such, that they make men rich,\nnot in this world, but in the Lord, _1\u00a0Timothy 6.18._ _Luke 12.21._\n\n_Vse._ This may serve to reprove those earthly men, which are not moved\nwith such arguments, but covet the gaine, profits, and pleasures of\nthis life, and savour not those things that belong to the kingdome of\nGod.\n\nDoctrine 2. _It is a great benefit to the faithfull, and so they\nesteeme it; if they can be ready to do good works._\n\nThis is gathered from that, _they make you that ye shall not be barren_,\nthat is, not idle or slothfull in the profession of religion.\n\n_Reason_ 1. Because it is the greatest misery for men to be reprobate\nunto good workes.\n\n2. Because by this readinesse to do good, the faithfull come to obtaine\ntheir desires.\n\n3. Because by this meanes the life spirituall is exercised and\nincreased. For as all life is the beginning of operation, and tends\nunto operation, so also is it increased by operations.\n\n4. Because the glory of God, wherein consists the chiefest good, and\nmans happinesse, is by this meanes advanced.\n\n_Vse_ 1. This may serve to reprove those foolish and slothfull\nChristians, that neglect their owne proper good, or rather do not\nunderstand what that is wherein it consists.\n\n2. To exhort us, by all meanes to make our selves ready to do good, and\ntherefore according to the minde of the Apostle in this place, to get\nall vertue, _that we may not be barren in the knowledge of Christ_.\n\nDoctrine 3. _Good workes are fruits that the faithfull should\ncontinually bring forth._\n\nThis is gathered therehence, that fruitfulnesse is both required\nand promised in this place. It is required therein, that the Apostle\nintimates, that this is necessary for the faithfull, to be fruitfull.\nIt is promised thereby, that it is made as a benefit arising from\nvertues. Good workes are called _fruits_ by a metaphor, for the\nlikenesse that they have unto the fruits of trees and plants. Now\nin naturall fruit many things are considered, which according to the\nScripture must be applyed unto good workes. 1.\u00a0That it be something\nagreeable to the nature of the seed from which it ariseth. 2.\u00a0That it\nhath not only some good in it, but also perfections; hence flowers and\nleaves are not wont to be called fruits, although they come from the\nsame seed that the fruits do, and be the last two that comes forth, and\nhath in it that perfection, that it is the end both of the seed, and\nall other things that arise from the seed before the fruit. 3.\u00a0It is\nrequired also, especially in those that arise from good husbandry, that\nthere be something that is desired and expected and will be acceptable\nto the husbandman, and master, or owner. All these things in the\nScriptures are to be applyed unto good works, 1.\u00a0That they be agreeable\nto the word of God, which is the seed, as it is in the Parables,\n_Matthew 13._ _Marke 4._ of the good seed: and good workes differ from\ntares, as grapes differ from wilde grapes, _Isaiah 5.2._ 2.\u00a0That they\nhave goodnesse in them. For bad workes neither are properly fruits\naccording to Scripture, unlesse it be with an addition, _evill fruits_.\nNor do they bring any fruit to their authors, _Romans 6.21._ They\nmust also have perfection in their kinde: for as the seeds which are\nsaid in the parable to arise, perhaps unto the eare, yet because they\ndid not come to just perfection, are said to have brought forth no\nfruits: so also Christians, which have only the flowers and leaves of\nprofession, and not the solid workes of godlinesse, are accounted by\nGod unfruitfull and barren plants. 3.\u00a0Our workes also must answer the\nexpectation of God, and that care which he hath taken in manuring our\nsoules, _Isaiah 5.2._ _Luke 13.6,7._ & _20.10._ Although in all these\nthings our good workes and fruits are alike, yet one thing may be\nobserved, wherein they are unlike; namely, that whereas the profit of\nnaturall fruits is wont to returne to the husbandman and master, the\nprofit of these fruits redounds properly to those that beare them,\n_Romans 6.12._ Although hence also something redounds unto God our\nmaster, _Iohn 15.8._\n\n_Vse_ 1. This may serve to condemne those, that bring forth no fruit,\n_Matthew 3.10._ _Iohn 15.2._ _Luke 13.7._ Much more are they to be\ncondemned, that are like unto the cursed ground, and in steed of fruits\nbring forth thornes and briers, _Hebrews 6.8._ _Deuteronomy 32.32._\n\n2. To exhort us, by all meanes to labour to bring forth good fruits,\nand so also that they may be answerable unto those meanes which God\nused towards us, to make us fruitfull, according to Gods expectation,\nand in that season wherein God expects them, and in that measure also\nwhich he expects, of some thirty, of some sixty, and of some an hundred\nfold.\n\nDoctrine 4. _Without these fruits the knowledge of God is unprofitable._\n\nFor it is as it were choaked with thornes, or withered away.\n\n_Vse._ This may serve to admonish us, to be so much the more\ncarefull to bring forth fruit, that we may not heape up this sinne of\nbarrennesse unto the other, by making the word of God void and of no\neffect.\n\nDoctrine 5. _That we may be fruitfull, vertues must not only be in us,\nbut also abound in us._\n\nThey are in us when we have gotten a habit of them; they abound,\nwhen we do seriously and diligently endeavour to make that habit more\nperfect.\n\n * * * * *\n\n Verse 9. _But he that lacketh these things, is blinde, and\n cannot see farre off, and hath forgotten that he was\n purged from his old sinnes._\n\n\n The Analysis.\n\nThis is the second argument whereby the exhortation of the Apostle is\nconfirmed; and it is taken from the disprofits that befall all those\nthat are strangers to these vertues. And these disprofits are contrary\nto those profits whereof mention was made in the former verse. For the\nApostle would say that they which have not these vertues, are quite\nbarren and unfruitfull. But he doth not barely expresse this, but sets\nit forth by the causes thereof. And the causes are two, blindnesse\nand forgetfulnesse. For he that is blinde, must needs be barren and\nunfruitfull, and unfit to do those businesses especially, which require\nthe eye sight: and he that forgets the benefit which he hath received,\nit is no wonder, if he bring forth no fruit worthy of that benefit.\nTheir forgetfulnesse is set forth by the object or benefit which they\nshould remember, that is, their purification from their old sinnes. By\nblindnesse in this place is meant, not the privation of their corporall\nsight, or of their naturall understanding, but of that spirituall\nperfection, whereby we come to the saving knowledge of those things\nthat pertaine to the kingdome of God, and our eternall life. By those\nthings that are _farre off_, are meant things truly spirituall, which\nas touching their nature and condition, are as farre off from carnall\nmen as heaven is from earth.\n\nThe Doctrines arising here-hence.\n\nDoctrine 1. _All that are destitute of vertue are spiritually blinde._\n\nThey are blinde in a twofold respect. 1.\u00a0In respect of that naturall\nblindnesse, wherein all the sonnes of _Adam_ are born, like that man\nthat was blinde from his birth, _Iohn 9.1._ And secondly, in respect\nof another adventitious blindnesse, which they have brought upon\nthemselves by their sinnes, through the just judgement of God blinding\nthose that will not see, like that sorcerer, _Acts 13.11._ upon whom\nthe hand of the Lord seemes to have beene, to blinde him. The former\nblindnesse goes before as the cause, _viz._ the neglect of vertue; the\nother followes as the effect. And both of them appeares by those signes\nthat corporall blindnesse doth.\n\n_Reason_ 1. Because those men know not the speciall way wherein they\nshould go.\n\n2. They cannot see those stumbling-blocks that lye in the way, but\ncontinually stumble and fall.\n\n3. They cannot so much as discerne the colours of those things which\nthey handle, and therefore as it is, _Isaiah 5.20._ _They call evill\ngood, and good evill_, &c. And one thing there is that addes to their\nmisery more then is in those that are corporally blinde; namely, that\nthey seeke not fit guides to leade them, as it is said of the sorcerer,\nthat he did, _Acts 13.11._ for either they trust wholly to themselves,\nbecause they doe not know that they are blinde, _Apocalypse 3.17._ or\nelse they follow some blinde guide, so that both fall into the ditch.\n\n_Vse_ 1. This may serve to admonish us, to acknowledge our spirituall\nblindnesse, and to labour to get out of it. For it is in every one\nof us either in whole or in part. We should therefore thinke with our\nselves how great a misery it is to continue in perpetuall darknesse\nand in a most thick myst. Christ wept over Jerusalem for this their\nblindnesse.\n\n2. To exhort us earnestly to pray unto God, who can open the eyes\nof our minde. The blinde man, _Luke 18.38._ never ceased to cry out,\nsaying, _Iesus thou Sonne of David have mercy on me_, and when Christ\nasked him, what he would that he should do unto him, he desired\nnothing else, but that he might receive his sight, verse\u00a041. So also\nin spirituall blindnesse, although a great part of it was cured in\n_David_, yet we see that he constantly prayes unto God, to open his\neyes, _Psalms 119.18._ So also the Apostle saith, that he ceased not to\npray for the faithfull, that the eyes of their understanding might be\nenlightned, _Ephesians 1.18._ This is the counsell of the holy Ghost,\nand of Christ, _Apocalypse 3.18._\n\n3. To instruct us, never to think that we have received sight, untill\nwe finde in our selves this study and labour to abound in vertue.\n\nDoctrine 2. _The forgetting of Gods benefits is a great evill and sinne,\nand brings misery along with it._\n\nFor it is here attributed unto those, that are strangers unto vertue,\nnot only as a sinne, but also as a great disprofit, and is opposed to\nthat fruitfulnesse wherein the happinesse of the faithfull doth consist.\nIt is a sinne, because it containes ingratitude in it, and that not\nthe least degree of ingratitude; for though a man be mindfull of the\nbenefit which he hath received, purposing to be thankfull for it,\nyet if he doth not render thankes, he is said to be ungratefull; yea,\nand though he doth render thankes, if he doth it coldly, and doth not\nendeavour to answer the merits of him that bestowed this benefit upon\nhim, and the dignity of the benefit, he is not yet free from this vice;\nbut if he doth quite forget the benefit which he hath received, then he\nis rightly said to be as it were twice ungratefull.\n\n_Vse._ This may serve to admonish us, to beware of this kinde of\ningratitude, and not to think our selves ungratefull then only, when\nwe do repay evill for good, but also when we doe any way forget the\nbenefit which we have received.\n\nDoctrine 3. _God accounts him forgetfull of the benefits which he hath\nreceived, that is not effectually mindfull of them, that is, that doth\nnot so remember them, as to live answerably._\n\nThis is gathered therehence, that fruitfulnesse and forgetfulnesse are\nopposed. For they are made immediately contraries, so that there is no\n_medium_ betweene them. _Deuteronomy 32.18._ The Israelites are said\nto have forgotten God for that reason only, because they had forsaken\nthe true worship of God, and his due obedience, as it is explained,\nverse\u00a015. So _Psalms 106.13._ where they are said to have forgotten God\nand his workes, as often as they murmured against him, although there\nis no doubt but if they had beene asked, they could have easily related\nthe whole history of those things that God had done for them in Egypt.\nAfter the like manner are the words of Christ to be understood, when he\nasked his Disciples, whether they had forgotten the miracle of the five\nloaves and two fishes, intimating that it was a manifest token of their\nforgetfulnesse, that they were at that time so troubled about bread.\n\n_Vse_ 1. This may serve to admonish us, not to rest satisfied with\nsuch a memory as consists in bare contemplation, which God accounts\nforgetfulnesse.\n\n2. To exhort us, by all meanes to study this art of memory.\n\nWhich that we may the better do, let us observe these Rules.\n\n_Rule 1._ That we do not slightly passe over the thought of these\nthings, but look narrowly into the natures and circumstances of them.\nFor the more plainly we come to understand them, the more firmely do we\nretaine them.\n\n_Rule 2._ That having come to such a cleare knowledge of them, we\nshould also call them to minde, so as to consider the efficacy of\nthem; for the more they worke upon the affections, the stronger is the\nimpression upon the memory: thence is it, that children are wont to\nremember many things, which others forget, because they use to admire\nall things as new and strange; and wee also doe not easily forget those\nthings which we admire, as being things wherewith we are much taken,\n_Psalms 119.16._ _I will delight my selfe in thy statutes_, there is\nthe affection; _and I will not forget thy word_, there is the memory\nflowing from the affection.\n\n_Rule 3._ That we should alwayes carry a memoriall with us, whereby\nthe memory of these things may be kept. _Numbers 16.40._ _This is a\nmemoriall._ Now our memoriall is the word of God chiefly, which in that\nrespect we should daily read and meditate upon.\n\nDoctrine 4. _Our purification from sinne is a benefit never to be\nforgotten._\n\n_Reason_ 1. Because it is very great in it selfe and its owne nature,\nseeing by it we are freed from the guilt and dominion of sinne, from\nthe curse of the law, from the anger of God and eternall death.\n\n2. Because it is of great force and efficacy to stirre us up to labour\nto be thankfull, and to abound in vertue, as here it appeares by the\nmanner of arguing, which the Apostle useth. For that cause also _Paul_,\n_Romans 12.1._ and in other places exhorteth the faithfull _by the\nmercies of God_.\n\n_Vse_ 1. This may serve to condemne those, that do either not think at\nall upon the mercy of God, and redemption through Christ; or else turne\nit into an occasion of sinne.\n\n2. To exhort us, daily to meditate upon this benefit, and not to\nsatisfie our selves, unlesse we are daily stirred up by this argument\nto the practise of piety.\n\nDoctrine 5. _All the sinnes from which we are purged in Christ, must be\naccounted old, that is, out of use, forsaken, dead, never to be taken\nup againe._\n\n * * * * *\n\n Verse 10. _Wherefore, the rather brethren, give diligence to\n make your calling and election sure: for if ye do\n these things, ye shall never fall._\n\n Verse 11. _For so an entrance shall be ministred unto you\n abundantly, into the everlasting kingdome of our Lord\n and Saviour Iesus Christ:_\n\n\n The Analysis.\n\nIn these words is contained the conclusion of the Apostles exhortation,\nas it is intimated in the first word, _Wherefore_. Now because the\nconclusion and the question must alwayes be the same, as touching\nthe thing it selfe, although they differ in some respects, there is\nno doubt but the Apostle here concludes the same thing, which he had\nbefore, verse\u00a05. propounded to himselfe to be concluded, _viz._ _That\nthey should give all diligence to adde to their faith vertue_, &c. And\nas repetitions in the Scripture are not wont to be vaine, nor bare, but\nfor the most part with some usury or increase; so also in this place\nhe doth not barely repeat the exhortation to labour for vertue, but he\ndoth illustrate this endeavour and labour by the proper office thereof,\nthat is, by the confirmation of our calling and election; so that he\ndoth both repeat the exhortation, and also adde a new argument, and\nthat a most weighty one, to presse it the more, after this manner: _If\nby the exercise of good workes ye make your election and calling sure,\nthen should ye most of all apply your selves thereunto: but the former\nis true, Therefore._ The assumption is laid downe in the text, and\nproved by a double argument. 1.\u00a0By removing the contrary or Apostasie,\nwhich is most opposite to the assurance of our election and calling;\nand is alike opposite also to the exercise of vertue and good workes,\nwhich is shewed in these words: _If ye do these things, ye shall never\nfall_: wherein is such a reason contained, if ye shall never fall,\nthen ye will have your calling sure. The second argument is taken from\nthe felicity adjoyned, which is set forth by the proper cause thereof,\nthat is, _by the abundant entrance into the everlasting kingdome of\nChrist_. And this argument strengthens both the conclusion and also the\nforegoing argument, after this manner: _If ye have abundant entrance\ninto the everlasting kingdome of Christ, then ye shall never fall, but\nhold your calling sure; But if ye labour to be vertuous and to do good\nworkes, ye shall have abundant entrance into the everlasting kingdome\nof Christ: therefore if ye labour to be vertuous and to do good\nworkes, ye shall never fall, but have your calling sure._ But before we\nconsider the conclusion it selfe which the Apostle layes downe, there\ncomes the manner to be observed, how he doth propound it, that so it\nmay worke the deeper. Now the manner is shewed in that title which he\ngives unto the faithfull, when he cals them _brethren_, which is not\nonly a title of good will, but of some speciall and singular love, such\nas useth to be betwixt these men that are most neerly joyned together.\n\n_Observation._ Here we may observe in generall, _That our exhortations\nmust be seasoned with love and goodwill_; but more especially it\naffords us this Observation, _That there is not a more brotherly office,\nthen to stirre up and bring those that we love, to labour and endeavour\nto lead a Christian life._\n\n_Reason_ 1. Because by this meanes they are delivered from the greatest\nevils, _Iames 5.20._\n\n2. Because they are made partakers of the greatest good, as it appeares\nin the text.\n\n_Use_ 1. This may serve to admonish us, to take in good part such\nexhortations and admonitions that are given us, whether they be in\npublick or in private.\n\n2. To exhort us, to season our exhortations and admonitions after this\nmanner, and so to be more frequent in these duties. For oftentimes he\nthat neglects these duties, shewes that he doth hate his brother and is\nhis enemy; they being proper to brethren, and the neerest and dearest\nfriends, _Leviticus 19.17._\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _The assurance of our calling and election is a thing\ngreatly to be desired._\n\nThis is gathered from the text: because _Peter_ in this exhortation\npresupposeth some such desire in the faithfull, and then stirres them\nup to a more fervent and earnest desire of it.\n\n_Reason._ Because our happinesse and all spirituall good things are\ngreatly to be desired, and they depend upon this assurance of our\ncalling and election. For election is the free love of God, whereby\nhe intends saving grace, or supernaturall blessings unto us. Our\ncalling is the manifestation of that love by the application of this\nsaving grace. The assurance of both consists, 1.\u00a0in Gods unchangeable\npurpose, _2\u00a0Timothy 2.19._ _The foundation of God standeth sure._\n2.\u00a0In the effectuall operation, which those blessings of God have in\nus, as in that place of _Timothy_, _that foundation hath this seale,\nthat whosoever cals on the name of Christ, should depart from iniquity_.\n3.\u00a0In assurance of faith, confidence, and experimentall knowledge,\nwhich we come to have both of Gods purpose towards us, and the\neffectuall and saving operation thereof in our hearts.\n\n_Vse_ 1. This may serve to condemne those that have no affection at all\nunto these spirituall good things, but rest well pleased in the things\nof this world. They are like unto the rebellious Israelites, who more\ndesired the Onions and Garlick of Egypt, then the Milke and Honey of\nthe promised Land, or the celestiall Manna, _Numbers 11.5,6._ They are\nfarre worse then the Prodigall Sonne, if they alwayes rest satisfied\nwith the Swines husks, and never desire the bread that is in their\nfathers house, _Luke 15.16,17._\n\n2. To exhort us, to labour for a spirituall hunger and thirst after\nthese spirituall good things: God himselfe shewes us the best meanes,\nwho, when he would stirre up the people of Israel to desire the\npromised land, forthwith commended unto them the riches of the land,\nwherewith it did abound: so also should we alwayes set before our eyes\nthose innumerable blessings, which depend upon our calling and election.\n\nDoctrine 2. _It belongs to our duty to make this our calling and\nelection sure._\n\n_Give diligence._ Not as they are in the purpose of God, but as\nthey have an effectuall operation in us, whereby they are certainly\nmanifested and sealed unto us; and this is the reason why our calling\nis set before election: for although election be eternall in God,\nand our calling be in time; yet we come to know our calling before\nour election, and the knowledge of our election depends upon the\neffectualnesse of our calling.\n\n_Reason_ 1. Because although God himselfe causeth this, yet he doth it\npartly by morall perswasions and by those meanes wherein our endeavour\nis required.\n\n2. Because there are no effects of our calling and election, which are\nnot also our effects, because God makes us to doe them.\n\n3. Because that very thing which God doth in this kinde, we are in some\nsort said to doe, if we beg it of him by continuall prayer.\n\n4. Because Gods confirmation of it is such, that it requires also the\nlike confirmation of us. God confirmes our calling and election by\nhis promise, his covenant, Sacraments, oath, and spirituall pledge:\nAnd these things do in like manner require of us our promise, and vow,\nto cleave unto God, our covenant, faith, and endeavour, and all those\nthings whereby we may be confirmed in that communion which we have with\nGod.\n\n_Vse_ 1. This may serve to comfort us, because the certainty and\nassurance of our calling and election is not only possible for us to\nattaine unto, but also commanded us; so that nothing is more pleasing\nunto God, then that we should labour to be more and more assured of\nthese things: for this is the end both of the promise and the precept.\n\n2. To reprove those, that either altogether neglect this primary duty\nof the faithfull, or take such slight care of it, that they must needs\nalwayes waver in their minds touching those things whereof they should\nbe most assured. Dangerous is that doctrine of the Papists, that holds\nmens minds alwayes in suspense, both in life and death. For in life\nthey accuse this firme confidence of presumption, and in death they\nleave wretched men in doubt, how long they shall be tormented in\nPurgatory.\n\n3. To exhort us to this labour and diligence; and indeed this indeavour\nis inseparable from a true and lively faith: for look how it is amongst\nmen; if one did beleeve that he had an inheritance left him by his\nFather, or any other, he would never be at quiet, till he had gotten it\nassured unto him, according to the lawes and customes of the countrey\nwherein he lives, so is it with the faithfull also touching these\nspirituall good things.\n\nDoctrine 3. _All those, and those alone, make their election sure, that\nmake their calling sure._\n\nThese two God hath joyned together, as the Apostle doth in this\nplace, so that no man ought or may dis-joyne them. Hence election and\ncalling are taken sometimes in the Scriptures for one and the same,\nas _1\u00a0Corinthians 1.26,27._ that which is called _calling_, verse\u00a026.\nis called _election_, verse\u00a027. There is indeed an outward and\nineffectuall calling, which is many times separated from election, as\nwhen it is said, _Many are called, but few are chosen_. But effectuall\nand saving calling hath alwayes a sure connexion with election, as\n_Romans 8.30._ and _11.28,29._\n\n_Reason._ Because this calling is nothing else but the operation of God,\nwhereby in time he begins to execute that purpose of election, which he\nhad decreed from everlasting.\n\n_Vse_ 1. This may serve to reprove those, that are wont to boast of\ntheir election and predestination, when in the meane time they never\nlooke after their calling or conversion, to demonstrate it either to\nthemselves or others. It is presumption, whatsoever men say of their\nelection, if they are not first assured of their calling.\n\n2. To comfort all the faithfull that are penitent, converted, and\ncalled, because all those may and ought to be sure of their election.\n\nDoctrine 4. _An endeavour to abound in vertue, and to do good workes is\nthe only meanes to make our calling and election sure._\n\nThis is gathered from the words, _If ye do these things_.\n\n_Reason_ 1. Because these are the proper effects of calling and\nelection.\n\n2. They are the causes of that knowledge which we have of our calling\nand election. For the knowledge and assurance of these things depends\nupon the reflex act of our understanding, whereby we see in our selves\nthe markes and signes of effectuall calling, and consequently of\neternall election. Hence this assurance increaseth and decreaseth in us,\naccording as our endeavour to abound in vertues, and to do good workes\nis greater or lesser.\n\n_Vse_ 1. This may serve to refute those, that teach that the assurance\nof election crosseth the practise of piety, whereas there is as great\nan agreement betwixt these, as is betwixt the effect and the cause,\nwhich absolutely agree.\n\n2. To condemne those, that from this doctrine of the assurance of\nelection, take occasion to cast off all care of piety: these are they\nthat the Apostle speaks of, chapter\u00a03 verse\u00a016. _who being unlearned\nand unstable, wrest the Scriptures unto their owne destruction_.\nAlthough the election of God be sure in it selfe, yet no man is sure of\nit without the practice of piety. Then againe the certainty of election\nthat is in God, makes this certaine, that no man shall ever be saved by\nvertue of election, unlesse there be in him the practise of piety: such\nwords or thoughts are certaine tokens of a profane soule, which neither\ncares for election nor salvation, nor hath any feare of God. For\nwhereas it is alike certaine with God, how long every one of us shall\nlive in this world, yet there is none that cares not for his life,\nor useth not the meanes to live, unlesse he be quite mad: so from the\ncertainty of election none concludes after such a manner, unlesse he be\naltogether profane.\n\n3. To exhort us, to stirre up our selves more and more to do these\nthings, whereby we shall receive so great fruit and benefit.\n\nDoctrine 5. _By labouring to do these things we are fore-armed against\nthe dangers of all temptations._\n\n_If ye do these things, ye shall never fall._\n\n_Reason_ 1. Because we are never led into temptation without our owne\nfault, and consequently without the neglect of this duty.\n\n2. We are never led into temptation, unlesse we have first tempted God,\nby forsaking those meanes, whereby we might be upheld and preserved.\n\n3. God can and will defend those that flye unto him, and that seeke\nhim in his wayes. Hither tend those frequent promises, such as are\n_Psalms\u00a015._ _the last words_, and _Psalms 16.8._\n\nDoctrine 6. _The more we are freed from the fals of sinne, the more are\nwe assured of our calling and election._\n\nThis is gathered from the opposition, which is made betwixt the\nassurance of our calling and our fals.\n\n_Reason._ The reason is taken from the contrariety; for like as the\nmore the darknesse is dispelled, the more the light increaseth, and on\nthe contrary; so is it in these things.\n\nDoctrine 7. _Look what progresse we make in grace and vertue, so much\nprogresse do we make in glory and happinesse._\n\nThis is gathered from the connexion of the eleventh verse with the\nformer, the force whereof consists in this, that by adding vertue unto\nfaith, and knowledge unto vertue, we shall adde also something unto\nthat participation, which we have in the kingdome of God: where it is\nto be observed that the same word is used in this eleventh verse, where\nhe speakes of glory, that was used, verse\u00a05. where he spake of vertue;\nthere it was \u2666\u1f10\u03c0\u03b9\u03c7\u03bf\u03c1\u03b7\u03b3\u03ae\u03c3\u03b1\u03c4\u03b5, here \u1f10\u03c0\u03b9\u03c7\u03bf\u03c1\u03b7\u03b3\u03b7\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9.\n\n \u2666 \u201c\u1f10\u03c0\u03b9\u03c7\u03c9\u03c1\u03b7\u03b3\u03ae\u03c3\u03b1\u03c4\u03b5\u201d replaced with \u201c\u1f10\u03c0\u03b9\u03c7\u03bf\u03c1\u03b7\u03b3\u03ae\u03c3\u03b1\u03c4\u03b5\u201d and\n \u201c\u1f10\u03c0\u03b9\u03c7\u03c9\u03c1\u03b7\u03b3\u03b7\u03b8\u03ae\u03c3\u03b5\u03c4\u03c9\u201d replaced with \u201c\u1f10\u03c0\u03b9\u03c7\u03bf\u03c1\u03b7\u03b3\u03b7\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9\u201d\n\n_Reason._ The reason is, because as in evill the sinne is never\nseparated from the punishment, but in the sinne it selfe there is\nthe spot or blemish, which is like unto misery; so also in good the\nobedience and vertue is never separated from the reward. For it hath\nalwayes joyned with it that consolation which pertaines to the reward\nof happinesse.\n\n _Use_ 1. This may serve to comfort us against the afflictions of\nthis life; for although the faithfull receive no reward from this world,\nby reason of the iniquity of men, but hatred, disgrace, contempt, and\npersecutions: yet they may rest well contented in this, that they shall\nnot only receive an ample reward in the life to come, but also they\nshall receive it in some sort in this life present, _Matthew 5.10,12._\n& _19.29._\n\n2. To exhort us to labour to increase in piety, for as much as this\nlabour is not in vaine, but hath its reward even in this present world,\n_1\u00a0Corinthians 15. last_.\n\nDoctrine 8. _This happinesse consists in being made partakers of the\neverlasting kingdome of God._\n\nBy the _kingdome of God_ is meant properly that condition into which\nthe faithfull are translated by their effectuall calling: now seeing\nthere are no degrees of this condition, this kingdome is distinguished\ninto the kingdome of _grace_, and the kingdome of _glory_. Into the\nkingdome of _grace_, because the preaching and ministery of the Gospell\nis the efficient cause thereof, therefore the Gospell it selfe is\ncalled in Scripture _the kingdome of God_, and because the Church is\nthe proper subject of this state and condition, therefore the Church\nis also called _the kingdome of God_; and because spirituall grace hath\nthe chiefe part in this condition, therefore that also is called the\n_kingdome of God_, _Romans 14.17._ but most properly the condition it\nselfe is _the kingdome of God_. And it is compared to a kingdome rather\nthen to a Democracy or Aristocracy, or any other society.\n\n_Reason_ 1. Because of the dignity and splendour which it hath.\n\n2. Because the rule or governement is in the power of one. For although\nit is called sometimes the kingdome of God, sometimes the kingdome\nof our Lord Jesus Christ, as in this place; yet they are not made two\nKings as touching the essence, but thereby it is shewed that he hath a\nsingular charge in this kingdome.\n\n3. Because the lawes and edicts of this society are altogether Kingly\nand Monarchicall; the seales also, and all things that pertaine to this\ngovernment, beare the effigies as it were, or image of one King.\n\n_Vse_ 1. This may serve to comfort the faithfull, who should think with\nthem selves, and often call to minde, unto what a great happinesse they\nare called. For that which _David_ said heretofore, _1\u00a0Samuel 18.23_,\n_Seemeth it to you a light thing to be a Kings sonne in law?_ that\nmay all the faithfull say of themselves in respect of this kingdome,\nthat it is not a light thing to be made Citizens of this kingdome,\nand especially seeing we are poore and vile creatures, the greater\nwill our comfort be, when we consider the glory and eternity of this\nkingdome. The glory is such that the kingdomes of _David_ and _Solomon_,\neven in the greatest glory that ever they had, were but imperfect\nrepresentations and shadowes as it were of this kingdome. For they were\nbut types of it. So great is the glory of this kingdome, that all the\nCitizens and Subjects thereof are in some sort Kings, _Apocalypse 1.6._\nThe eternity is such, that neither in whole nor in part is it lyable\nunto an end, or any essentiall change. Compare all the kingdomes of the\n_Persians_, _Medes_, and _Grecians_, all which are abolished; this\nkingdome of God alone continues for ever.\n\n2. To reprove those, that professe themselves Christians, and yet live\nso as if they were under no lawes, & did acknowledge no King. For as\nthis is reckoned as the cause that the Israelites did runne into all\nkind of wickednesse, because there was no king in Israel, but every one\ndid that which was right in his owne eyes, _Iudges 17.6._ & _18.1._ So\nalso do these men as it were proclaime, that they neither acknowledge\nChrist nor God for their King, while they do that which seemes right\nin their own eyes, not caring whether it do please God, or displease\nhim. Such men must expect that sentence of Christ, which is laid downe,\n_Luke 19.27._ _Those mine enemies which would not that I should reigne\nover them, bring hither and slay them before me._\n\n3. To exhort all to seeke this kingdome of God above all other things,\naccording as Christ bids us; _first seeke the kingdome of God._ And\nnot only the happinesse of those that are admitted to be partakers\nof this kingdome, but also the misery of all those that are excluded\nfrom it, should be an argument to perswade hereunto: for there are two\nspirituall kingdomes, and every man must needs be a subject of one of\nthem: the kingdome of light and the kingdome of darknesse; the kingdome\nof righteousnesse and grace, and the kingdome of sinne; the kingdome of\nGod, and the kingdome of the Devill, who is called the Prince of this\nworld. All those that are excluded out of the kingdome of God, of grace\nand salvation, are necessarily included in the kingdome of the Devill,\nsinne and darknesse; and deservedly doth this befall all unbeleevers\nand impenitent men, according to that commination, _Deuteronomy 28.45._\n\nDoctrine 9. _The faithfull must seeke not only to have an entrance into\nthe kingdome of God, but also an entrance in a plentifull and abundant\nmanner._\n\nMen may be considered to be in a fourefold condition in respect of the\nkingdome of God. For some are very farre off from it: namely, such as\nthe Apostle speaks of, _Ephesians 2.12._ _That are without Christ, and\nwithout God, aliens from the Common-wealth of Israel, strangers from\nthe covenants of promise_: such are all those that either understand\nnothing at all of those things which pertaine unto this kingdome, or\nelse nothing care for them, having their consciences seared as it were\nwith a hot iron, as the Apostle speaks, _1\u00a0Timothy 4.2._ Others there\nare which come neere unto the kingdome of God, although they are not\npartakers of it, such as that Scribe was of whom Christ saith, _Mark\n12.34._ that _he was not farre from the kingdome of God_; and King\n_Agrippa_, _Acts 26.28._ Others there are that enter into the kingdome\nof God by faith and repentance, _Iohn 3.3._ _He that is borne againe\nseeth the kingdome of God_, that is, _he enters into it_, as it is,\nverse\u00a05. But then againe others there are, (with whom also in that\nrespect God is very well pleased,) that do not only enter into it,\nbut enter in a plentifull and abundant manner, as in this place. The\ndifference betwixt these two last sorts is such, as is betwixt those\nthat make entrance only into the borders of a countrey, and those that\ngo even into the most inward parts of it: or as is betwixt those that\nmake entrance only into a discipline, and those that have throughly\nlearned, and do exercise the very mysteries thereof. This Doctrine is\nconfirmed, _Colossians 3.15,16._ And to that purpose is that in\n_Colossians 1.9._\n\n_Reason_ 1. Because these spirituall things are such, that they can\nnever exceed measure: there is nothing in them too much.\n\n2. They are of such a nature, that they do whet and stirre up the\ndesire, so that whosoever hath tasted the sweetnesse of them, doth\nstill desire to be more and more filled with them, untill he shall come\nto the highest perfection, as we may see in their examples, who in this\nrespect are most commended in Scripture.\n\n_Vse_ 1. This may serve to reprove and condemne those, to whom the bare\nprofession of piety seemes to be enough and too much, that feare lest\nthey should be too godly, that is, lest they should be too happy: this\nis a certaine token of a carnall minde.\n\n2. To exhort us, 1.\u00a0To give God thanks, that he hath not only admitted\nus into the suburbs, as it were, and gates of this kingdome, but hath\nalso revealed unto us those things which are more inward and secret.\n2.\u00a0To be diligent and carefull, that we do not neglect or despise\nso great grace, but day by day earnestly to strive to make a greater\nprogresse in this kingdome, which we shall do, if we be more diligent\nand religious in those exercises, whereby this kingdome is advanced.\n\n * * * * *\n\n Verse 12. _Wherefore I will not be negligent to put you alwayes\n in remembrance of these things, though ye know them,\n and be established in the present truth._\n\n Verse 13. _Yea, I think it meet as long as I am in this\n tabernacle, to stirre you up, by putting you in\n remembrance:_\n\n Verse 14. _Knowing that shortly, I must put off this my\n tabernacle, even as our Lord Iesus Christ hath shewed\n me._\n\n Verse 15. _Moreover, I will endeavour, that you may be able\n after my decease, to have these things alwayes in\n remembrance._\n\n\n The Analysis.\n\nIn the former words the Apostle had given a reason of his exhortation,\nwhy all the faithfull should imbrace it: and in these words he gives\na reason of the same, why he should use it unto them; which reason\nhe delivers by way of anticipation, whereby he meets with a close\nobjection by a kinde of modest excuse, or by removing the cause which\nthey might suspect, why he should put them in remembrance of these\nthings, namely, because he did think they were ignorant and unstable.\nNow he shewes that this was not the cause, in these words, _though ye\nknow them, and be stablished in the present truth_. And then he brings\ndivers true causes that moved him to make this exhortation unto them.\n1.\u00a0The great profit that would redound unto them by the performance\nof these duties whereunto he exhorts them. This reason is intimated in\nthat causall particle, whereby he joynes these words with the former,\n_wherefore_, that is, for those benefits sake which you shall receive\nby this meanes, I thought it my part to put you in remembrance of these\nthings after this manner. 2.\u00a0The second reason, which depends upon the\nformer, is the desire and care that he had to further their good; this\nis intimated in these words, _I will not be negligent_. 3.\u00a0The third\nreason is taken from the duty of the Apostle, because justice and\nequity required this of him, in these words, _I think it meet_. 4.\u00a0The\nfourth reason is taken from the opportunity of time, which he had now,\nand was not long to continue; that he had it now, he shewes in these\nwords, _as long as I am in this tabernacle_; that it was not long to\ncontinue, in these words, _Knowing that shortly I must put off this\nmy tabernacle_, which he confirmes by the testimony of Jesus Christ.\n5. The fifth reason is taken from the fruit which this exhortation\nmight bring forth; which is set forth by the adjunct of time, that it\nwould be profitable unto them, not only while _Peter_ lived, but also\nafter his death, _after my decease to have these things alwayes in\nremembrance_, verse\u00a015.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _In our exhortations and admonitions, we must not only\nlooke unto it, that that which we say be just and right, but also that\nwe speak it with a right minde and good intention, and that it may so\nappeare also unto those with whom we have to do._\n\nThis is gathered from the scope of this text.\n\n_Reason_ 1. The first reason is taken from our duty; for that which is\ngood in it selfe, becomes evill unto us, and our duty is turned into\nsinne, unlesse _quod bonum est bene agamus_, we do that which is good\nafter a good and right manner: as if a man out of anger, hatred, envie,\nor a desire to disgrace him, or pride, should tell his neighbour of any\nvice, or stirre him up to do his duty.\n\n2. From the profit of our neighbour, or the benefit of our admonition\nand exhortation. For it depends oftentimes upon the mind or manner of\ndoing it, which is chiefly looked unto in such like duties; so that\nthey do either make way for our neighbours receiving it, or cast an\nobstacle in the way to hinder him from receiving it.\n\n_Use._ This may serve to reprove those, that never exhort others but\nfor revenge sake, when there is some contention and strife betwixt them;\nand then they please themselves most in reprooving other mens vices,\nwhen they should not, and when they should, they are altogether silent.\n\nDoctrine 2. _We must put our neighbours in remembrance of those things\nwhich make most for their good._\n\nThis is gathered from that particle, _Wherefore_.\n\n_Reason._ Because admonition and exhortation are according to their\nnature, workes of charity, and tend unto the good of our neighbour:\ntherefore we should use it most unto those from whom we may expect most\ngood.\n\n_Vse_ 1. This may serve to reprove those, who, if their neighbours do\nany thing unseemely or uncivilly, or to the losse of their honour, or\nsome outward profit, do presently take notice of it in them; but never\nlooke after those things that doe most pertaine to the kingdome of God:\nthose things indeed should not be neglected, but these things should\nchiefly be looked after.\n\n2. To exhort us, in those things which pertaine to the kingdome of\nGod, and the salvation of soules, to have an especiall care of our duty\ntowards our neighbour. Hitherto belongs that which _Peter_ saith, _that\nhe would not be negligent_, that is, that he would never lay aside\nthe care of these things: which although it did in a speciall manner\npertaine to the duty of _Peter_, an Apostle, and other Ministers of the\nword, yet it is proportionably to be extended to the common duty of all\nChristians, because the reasons which strengthen it, are for the most\npart common.\n\nDoctrine 3. _In justice and equity we are bound to put one another in\nremembrance._\n\nThis is gathered from these words, _I think it meet_: for although it\ndoth not pertain unto that particular justice, which consists in the\nequality of the thing received and repayed, yet it is called justice,\nbecause it hath as strong an obligation, as any thing that is due by\njustice, _Romans 1.14._\n\n_Vse._ This may serve to reprove those that account it a sinne to be\nnegligent in paying debts, but make no account of the neglect of this\nduty.\n\nDoctrine 4. _They that are learned and also stablished in the truth, do\nyet stand in need of admonitions and exhortations._\n\nThis is gathered from these words, _though ye know them and be\nstablished in the present truth_.\n\n_Reason_ 1. Because they are not so learned and stablished, but that\nthey may be yet farther instructed and stablished.\n\n2. Because if they had all knowledge and also faith, yet their will\nand affections must be by these meanes stirred up unto their duty.\nFor our will is like unto a slow and dull servant, to whom it is not\nenough once to heare the commands of his master, but they must be\noften told him. Then againe, if they had not only all knowledge and\nfaith, but also a most ready will and affections, yet because they are\ncontinually assaulted by temptations, they have need on the other side\nof continuall remembrances and puttings in mind; to strengthen them.\nThe speech of the Captaine and the sound of the Trumpet, and such like\nexcitements, do put some courage even into the most valiant souldiers.\n\n_Vse_ 1. This may serve to reprove the pride of those men, that put\nsuch confidence in themselves in their own knowledge and faith, that\nthey do utterly contemne such kinde of helpes.\n\n2. To exhort all to be constant and diligent in the hearing of Sermons.\nFor if there be any that abound in knowledge; and perhaps exceed the\nPreacher himselfe, so that they cannot be taught any more by him, yet\nthey may be stirred up by admonitions and exhortations, and in that\nrespect they should alwayes be present there; but much more should they,\nthat are not yet learned and stablished in the truth.\n\n3. To direct, as well the Preachers as the hearers, not only to teach\nthe truth, but also to bring a word of exhortation alwayes, that\nis, to apply it to the use of the truth which they deliver, and then\nthe hearers, to come unto Sermons, not as being greedy of novelty\nor speculation, but being prepared before hand and ready to receive\nexhortations and admonitions, and to turne them into practise.\n\nDoctrine 5. _We must take hold of the opportunity of time, which we\nhave, diligently to exercise such Christian duties._\n\nThis is gathered from these words, _As long as I am in this tabernacle_.\nSo _Galatians 6.10._ _John 9.4._ & _12.35._\n\n_Vse._ This may serve to admonish us, not to deferre or put off the\ntime of our repentance and obedience, _2\u00a0Corinthians 6.2._ _Psalns\n95.7,8._\n\nDoctrine 6. _The neerer we come to the end of our life, the more\ndiligent should we be in Christian duties._\n\nThis is gathered from the words following, _Knowing that shortly I must\nput off this my tabernacle_.\n\n_Vse._ This may serve to exhort us, alwayes to be diligent, for as\nmuch as we are never farre from putting off this our tabernacle; for\nalthough we are not expresly told, as _Peter_ was, how soone this shall\nbe, yet we are told that it shall not be long; and it may happen sooner\nunto us, then it did unto Peter, who wrote this Epistle.\n\nDoctrine 7. _We should labour in our life, that some fruit of our life\nmay remaine in the Church after our death._\n\nThis is gathered from verse 15. We cannot all profit the Church by our\nwritings, as _Peter_ did, but yet through Gods grace we may either by\nsome other workes, or at least by our good example leave some sweet\nsmelling savour behinde us, that may be pleasing and acceptable unto\nthose that remaine.\n\n_Vse_ 1. This may serve to condemne those, that live so corruptly and\nwickedly, that even after their death they are a scandall and offence\nunto those that knew them.\n\n2. To exhort us, (and to comfort our selves in it,) to carry and behave\nour selves piously and holily while we live, because Gods glory is\nthereby advanced, not only while we live, but also after our decease.\n\n * * * * *\n\n Verse 16. _For we have not followed cunningly devised fables,\n when we made knowne unto you the power and comming of\n our Lord Iesus Christ, but were eye-witnesses of his\n Majesty._\n\n Verse 17. _For he received from God the Father, honour, and\n glory, when there came such a voice to him from the\n excellent glory, This is my beloved Sonne, in whom I\n am well pleased._\n\n Verse 18. _And this voice which came from heaven, we heard, when\n we were with him in the holy mount._\n\n\n The Analysis.\n\nIn these verses is contained the reason and cause of those things,\nwhich he had spoken of before, as it is manifest by the causall\nparticle _For_. Now he had said before, 1.\u00a0That all the faithfull must\nadde vertue unto faith. 2.\u00a0That he had a just reason why he should so\nseriously stirre them up unto this duty; and in these words he shewes\nthe reason and cause of both, which is taken from the certainty that\nis in the things themselves, and the assurance that all the faithfull\nmay have of those things that were proposed unto them to beleeve.\nThe certainty is set forth first by something unlike it, that is,\nby _cunningly devised fables_. Secondly, by the testimonies of the\nApostles, who were both eye-witnesses, and eare-witnesses of these\nthings. Eye-witnesses, in these words, _we were eye-witnesses of his\nMajesty_. Eare-witnesses in these words, _and this voice we have heard_.\nThe sight and hearing of the Apostles, wherein lies the foundation of\nthe testimony are set forth first by their objects: The object of their\nsight was the majestie of Christ, the object of their hearing was a\nvoice which came from Heaven concerning Christ. Secondly by the cause,\nwhich was God the Father, communicating glory unto Christ both by word\nand deed, Verse\u00a017. Thirdly, by the circumstances of time and place,\n_When we were with him_, &c.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _Cunningly devised fables are sometimes proposed in the\nChurch in steed of the truth of God._\n\nFor this is the reason why the Apostle cleares himselfe from all\nsuspicion of such like fables, because there were many at that time,\nand many would come afterwards, that would deceive the Church with such\nlike fables, _1\u00a0Corinthians 2.1._ Where _Paul_ saith, that _he came\nnot with excellency of speech_, thereby closely rebuking some false\nApostles and Preachers, who did affect nothing else but a shew of\neloquence. So in this place _Peter_ makes mention of fables, by reason\nof such impostors, _1\u00a0Timothy 1.4._ & _6.4._ _Titus 1. 14._ Such were\nthe fables in the Church of _Rome_, that are contained in their golden\nLegends of S. _Francis_, _Dominick_, and innumerable Saints and Virgins,\nwith the miracles that were done by them. For such like fables were\nwont to be heretofore, and yet to this day also in many places are\nproposed unto the people in stead of the word of God.\n\n_Vse_ 1. This may serve to admonish us, not to receive all things that\nare proposed, without triall and examination: for so we may imbrace\nfables in steed of the Gospell.\n\n2. To exhort us, to give God thanks, that we live in those Churches,\nout of which all such old wives fables are wholly removed, and wherein\nnothing is proposed but the sincere word of God.\n\nDoctrine 2. _All those professors of the faith that do not adde\nvertue unto faith; and all those Preachers that do not with zeale and\nconstancy stirre up the faithfull to labour for vertue, do greatly\ndishonour the Gospell, as if it were of the same nature with cunningly\ndevised fables._\n\nThis is gathered from the connexion of these words with the words\nforegoing, which were explained in the Analysis. For this is the force\nof the Apostles reason; If I did account the truth of the Gospell like\nunto a cunningly devised fable, I could not so earnestly, and with such\nconstancy stir you up to imbrace and adorne it; nor could ye receive\nthose things that we have spoken of, without an endeavour to abound in\nvertue, if ye did not account them like unto cunningly devised fables.\n\n_Use_ 1. This may serve to admonish, 1.\u00a0All Preachers to beware of\ncarelessenesse and negligence in stirring up the people unto piety.\nAnd 2.\u00a0All the faithfull also to beware of luke-warme and unfruitfull\nprofession of the faith. For neither of them can be without an implicit\nand vertuall blasphemy. And they that so carry themselves, although\nthey do not in words; yet they do in their deeds confesse, and make it\nto appeare, that they make no more account of the Gospell, then of an\nold wives fable.\n\n2. To exhort us, to give all diligence to sanctify, as it were, the\nGospell of Christ which we professe, and to shew it in our lives,\nthat we think farre otherwise of the nature of it, then the profane\nmultitude doth.\n\nDoctrine 3. _The summe of the Gospell consists in declaring the power\nand comming of Christ._\n\nThis is gathered from these words, _We made knowne unto you the power\nand comming of our Lord Iesus Christ_. For his power hath respect unto\nhis divine nature, together with the effects thereof, _Romans 1.4._ And\nhis comming hath respect unto his humane nature, together with the end\nand benefit of his incarnation. Now if these two be joyned together,\nnamely, that Christ came to save us, and that he came with power, so\nthat he had all sufficiency & efficacy at his comming, nothing more can\nbe desired to comfort the faithfull.\n\n_Vse_ 1. This may serve to admonish, 1.\u00a0Preachers, to make the power\nand comming of Christ the center as it were of all their Sermons. The\nApostle, _1\u00a0Corinthians 2.2._ _Determined to know nothing save Iesus\nChrist and him crucified_, & then also, 2.\u00a0the hearers, to have a\nspeciall eye unto that in the hearing of Sermons, how they may profit\nin the understanding of this mystery.\n\n2. To exhort us, to fetch all the obedience which we performe unto God,\nfrom him as from the fountaine. For whatsoever duties flow not from\nthe power and comming of Christ, are not Evangelicall, but are infected\nwith hypocrisie, or consist in civility.\n\nDoctrine 4. _The certainty of this Gospell, even as it may be had after\nthe manner of men, is as great as any we can have of any things that\nare done and past._\n\nThis is gathered from these words; _We have seene, we have heard_. For\nit is confirmed by the testimony of those, that sensibly perceived it;\nwho by the confession of all were men at least worthy to be believed,\nhaving no reason to witnesse any otherwise then the thing it selfe was;\nin regard that they could not expect to receive any profit thereby from\nmen; and being such as confirmed it unto us, not by the bare testimony\nof their words, but also with their life and blood: so that even after\nthe manner of men we may be as certaine of the Gospell as we are, that\nthere was sometimes a Monarchy of the Assyrians, Grecians, Romans: that\nthere were Captaines, and Knights, of such and such a countrey, or the\nlike.\n\n_Vse_ 1. This may serve to reprove and condemne the perversnesse of men,\nwho easily believe all other things, though there be but weak arguments\nto confirme it; but they can scarce be brought to receive the Gospell\nof salvation.\n\n2. To exhort us to strengthen our faith with such like reasons, even\nto the full assurance thereof, _1\u00a0Iohn 1.3,4._ For although we our\nselves have not seene these things, yet we must as strongly and firmely\nbelieve them, as if we our selves had seene them with our eyes, _Iohn\n20.29._ This pertaines unto the thankfulnesse which we \u2666owen to God,\nthat he would not barely declare unto us his will, but also confirme it\nby testimonies, _Luke 1.2._ For this was one of the speciall offices of\nthe Apostles, to witnesse those things which they had seene of Christ,\n_Acts 1.22._ & _2.32._\n\n \u2666 \u201coweu\u201d replaced with \u201cowen\u201d\n\nDoctrine 5. _A great Majesty was sensibly perceived by the Apostles._\n\nThis is gathered from these words, _We have seene his Majestie_.\nSo great was this Majestie, that the Disciples could not beare it,\n_Matthew 17.6._ It astonished and amazed _Peter_, _Marke 9.6._\n\n_Vse_ 1. This may serve to instruct us, to conceive by this proofe, how\ngreat the glory and Majestie of Christ is now in Heaven, how great it\nshall be at the last day, and how great we also shall be made in the\nlife to come.\n\n2. To exhort us, to have Christ in high estimation: We have no cause\nto be ashamed of so great a Majestie; according to that of our Saviour;\n_If any one be ashamed of me in this adulterous generation, him will I\nbe ashamed of before God and his Angels._\n\nDoctrine 6. _This majestie was expressed in those words of God_, This\nis my beloved Sonne in whom I am well pleased.\n\nIn these words is contained both the power and comming of Christ,\nwhereof the Apostles witnessed, and wherein is contained the summe of\nthe Gospell, as we said before. This is gathered from the connexion of\nthe words, which these have with the former, _We made knowne_, &c. For\nin the title of _Sonne_ is declared the honour and glory of Christ,\nwhere he is called _this my Sonne_: in the title of _beloved_ is shewed\nthe comming of Christ, and the end thereof, namely to reconcile us unto\nGod, and make us beloved of him: whence he is called, _My beloved in\nwhom I am well pleased_. By the title of _Sonne_ is chiefly signified\nthe kingdome of Christ, by the title of _beloved in whom I am well\npleased_, is signified the Priesthood of Christ; and by the third thing\nwhich is added, _Matthew 17.5._ is signified his Propheticall office:\n_heare ye him_. And that which is there expressed, is here understood;\nso that there is nothing in Christ and the Gospell which may not fitly\nbe reduced to these few words.\n\n_Use_ 1. This may serve to instruct us, for the building up of our\nfaith, to have alwayes in our mindes that divine voice; for therefore\ncame it twice from Heaven, once in the Baptisme of Christ, and once in\nthis transfiguration which _Peter_ hath reference unto in this place:\nAll the word of God indeed comes from him, but there are some parts\nof it which come from him unto men in a more speciall manner, that is,\nimmediately. Such was the Decalogue in the Old Testament: such was the\nvoice, _Iohn 12.28._ and such was this voice that was twice repeated:\nNow as we should magnifie every word of God, so in a speciall manner\nshould we observe and take notice of such words as these.\n\n2. To admonish us, to depend upon Christ alone, and to have recourse\nunto him only, in those things which pertaine unto our salvation.\n1.\u00a0Because such a testimony was never given of any one besides Christ.\n2.\u00a0In this testimony, power, honour, and glory is so given unto Christ,\nthat it is denied unto all others: for the demonstrative particle\n_that_, as it is in the originall, \u1f41 \u03c5\u1f31\u03ce\u03c2 \u1f41 \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u03ce\u03c2, hath an exclusive\nvertue, as touching all others, excluding all others from being\npartakers of it.\n\nDoctrine 7. _This voice of God did effectually bring honour and glory\nunto Christ._\n\nThis is gathered from these words, _He received from God the Father\nhonour and glory, when there came such a voice unto him._\n\n_Reason_ 1. Because the testimony of God is infallibly true.\n\n2. There is joyned with it omnipotent power, when it is said to come\nfrom the excellent glory.\n\n_Vse_ 1. This may serve to instruct us, by faith to relye upon every\ntestimony of God. For that which God promiseth or any way witnesseth,\nis as sure as that which we have already received or do see brought to\npasse. We may oftentimes doubt of mens words, because they have neither\nperfect truth, nor perfect power: but the excellent glory of God,\nwhereof mention is here made, requires far otherwise of us.\n\n2. To exhort us, for the confirmation of our faith, to have alwayes in\nour eyes the excellent glory of God, whereby he can and also will do\nwhatsoever he hath said.\n\nDoctrine 8. _Those things which pertaine unto the kingdome of Christ,\nare so holy, that they make the place it selfe, wherein they are\ndeclared, in some sort holy._\n\nThis is gathered from these words: _in the holy Mount_. For this Mount\nwas not holy, but by this transfiguration, and this voice that came\nfrom heaven, _Exodus 3.5._ _Iohn 6.3._\n\n_Vse_ 1. This may serve to reprove the stupidity of those, that are\nnothing taken with such things as these that are so holy.\n\n2. To exhort us, reverently and religiously to prepare our selves, and\napply our mindes unto holy exercises, _Ecclesiastes 5.1._\n\n * * * * *\n\n Verse 19. _We have also a more sure word of prophesie; whereunto\n ye do well that ye take heed, as unto a light that\n shineth in a dark place, untill the day dawne, and the\n day-starre arise in your hearts._\n\n Verse 20. _Knowing this first, that no prophesie of the\n Scripture is of any private interpretation:_\n\n Verse 21. _For the prophesie came not in old time by the will of\n man: but holy men of God spake as they were moved by\n the holy Ghost._\n\n\n The Analysis.\n\nPeter had before proved the certainty of the Gospell by the testimony\nof the Apostles, who were eye-witnesses and eare-witnesses of it; now\nhe proves the same certainty by the testimony of the word of prophesie;\nwhich he sets forth, 1.\u00a0By the adjunct of stability, and that in\ncomparison to the testimony of the Apostles, in respect whereof this\nword of prophesie is said to be more sure. 2.\u00a0By the duty adjoyned\nwhich is due unto this word of prophesie, namely, a religious heed\nand attention which should be given unto this word. W\u1d9c\u02b0 attention is\ndeclared, 1.\u00a0By the end and use of this word of prophesie, which is by\nway of comparison set forth by the use of a light, 2.\u00a0by the helping\ncause, 3.\u00a0By the esteeme which we should have of the Prophesie of\nScripture, verse 20,21. namely, that it is by the instinct of the\nHoly Ghost; which is set forth by those Prophesies that are contrary\nthereunto, namely, such, as are of private interpretation, or by the\nwill of man. By prophesie is meant, not the foretelling of those things,\n\u2666that depend upon any naturall causes, (for so the Astrologers and\nPhysitians can foretell many things, being skilfull in the naturall\ncauses,) nor of those things that depend upon the will of any creature\n(for so those that know other mens counsell, may foretell many things,\nprobably at least) but prophesie is a fore-telling of those things,\nthat depend only upon the will of God, and can be knowne by God alone,\nand those to whom he hath revealed it. By the word of Prophesie is\nmeant the Prophesie of holy Scripture, as it is expresly set downe,\nverse\u00a020. which is distinguished in this respect not only from false\nprophesies, but also from other true ones, which were never in the\nCanon of the Scripture.\n\n \u2666 \u201cthar\u201d replaced with \u201cthat\u201d\n\nThe Doctrines rising herehence.\n\nDoctrine 1. _The word of Prophesie is a more sure testimony then the\ntestimony of any men, or of those things that our senses themselves can\ngive us._\n\nThis is gathered from the comparison which is here made betwixt this\ntestimony and that which went before. But it is said to be more sure,\nnot more true: because that which the Apostles witnessed, was as true;\nbut their testimony did not carry with it so great a confirmation of\nthe truth.\n\n_Reason_ 1. Because it appeared not so much to be a divine testimony,\nbeing not as yet expressed in the Scriptures.\n\n2. Because it could not prevaile so much upon the mindes of the Jewes,\nas the word of prophesie, which had now for many ages bin as it were\nhabitually confirmed in their minds.\n\n3. Because the testimony of one that foresaw the truth, hath more\ndivine operation in it, then the testimony of him that witnesseth what\nhe hath seen or heard being present, _Iohn 5.36,39._ There are three\ndegrees of testimonies, 1.\u00a0Of _Iohn._ 2.\u00a0Of the workes of Christ.\n3.\u00a0Of the Scripture or word of prophesie. The testimony of works is\nsaid to be greater then the testimony of _Iohn_, and the testimony of\nthe Scripture by way of gradation is intimated to be greater then both.\n\n_Vse_ 1. This may serve to instruct us, in all those things that\npertaine unto faith and our salvation to depend only upon the\nScriptures, because nothing can be more sure.\n\n2. To exhort us, to give God thankes, that he hath not only made\nknowne unto us his truth, but hath also confirmed it by strong and\nsure reasons, and in all respects hath had regard to and provided for\nthe weaknesse of our faith.\n\n3. To reprove many Christians, which do too much stagger and doubt of\nthese truths. For there appeares such a wavering and doubting of the\nminde, where the life is doubtfull and uncertaine, and is not surely\ngrounded and ordered according to the rules of Christ. Now we should be\nas sure of these matters of faith by the Scriptures, as we are of those\nthings that we our selves see now present before our eyes; and go on as\nfirmely and constantly in the way of Christ, as if we did now with our\neyes see Christ himself, and all those things that he hath promised us;\nor as if we did now heare that voice, _Arise ye dead and come to\njudgement_.\n\nDoctrine 2. _The prophesie of the Old Testament gives a most sure\ntestimony of the power and comming of Christ._\n\nThis is gathered from the reference which this 19 verse hath to verse\n16. So _Luke 1.20._ _Acts 3.18,24._ & _10.43._\n\n_Reason_ 1. The greatnesse of this mystery, which was such, that it\nmust not be shewed on a sudden to the world, but, for dignity sake, as\nit were, by such like messengers going before.\n\n2. That it might the more appeare that these things come from God, who\nwas the only author of such like prophesies.\n\n3. Because the salvation of the people of God from the beginning of the\nworld depended upon the beleeving of this mysterie.\n\n_Vse_ 1. This may serve to instruct us, to confirme our faith more and\nmore by such like arguments.\n\n2. To exhort us, highly to esteeme of this mysterie, because God\nhimselfe alwayes made such reckoning of it, that he would have his\nProphets from the beginning of the world to be exercised in the\ndeclaration of it.\n\n3. To admonish us, that it should never seeme tedious unto us, to\nheare and meditate upon those things, which pertain unto this mysterie,\nseeing God would have this alwayes pressed by all his Prophets.\n\nDoctrine 3. _It is most praise-worthy in Christians alwayes to give\ndiligent heed unto the Prophesies and the rest of the Scripture._\n\nThis is gathered from these words: _Ye do well that ye take heed_. By\n_taking heed_ is meant, 1.\u00a0A search and inquiry after the sense of the\nScriptures, or the truths that are contained in them. 2.\u00a0An applying\nof those truths unto the ends and uses whereunto they serve. 3.\u00a0A\nreligious affection of the minde, whereby the conscience is subdued\nunto those truths as unto the rules of faith and manners: how they do\nwell, that do thus give heed unto the Scriptures.\n\n_Reason_ 1. Because this obedience pleaseth God.\n\n2. Because they provide well for themselves, to be directed unto\neternall happinesse.\n\n_Vse_ 1. This may serve to refute the Papists, and some other foolish\nmen, who deny that they do well, which give heed unto the Scriptures.\n\n2. To reprove all profane and worldly men, who take great care about\ntheir worldly profits, or their carnall pleasures, but give little or\nno heed at all unto the Scriptures.\n\n3. To exhort us, to stirre up in our selves daily this care of\nattention.\n\nDoctrine 4. _The Scripture is a light shining unto those that\nreligiously give heed unto it._\n\nThis is gathered from these words, _Take heed as unto a light that\nshineth_. Now it is called a light,\n\n_Reason_ 1. Because it is cleare and manifest in it selfe.\n\n2. Because it makes all other things cleare and manifest.\n\n3. Because it enlightens also the eyes of our minde, so that we are\nable to behold the heavenly mysteries of the kingdome of God.\n\n_Vse_ 1. This may serve to refute the Papists, who tax the Scriptures\nof obscurity.\n\n2. To reprove and condemne those, that walk in the midst of this light,\nand yet perceive no more of the things of God, then as if they were in\ndarknesse.\n\n3. To exhort us, 1. To give God thanks for so great a benefit. For God\nnow deales with us, as he did heretofore with the Israelites, in whose\ndwellings there was light, when in all the land of the Egyptians there\nwas thick darknesse, _Exodus 10.22,23._ 2.\u00a0To walke in this light, not\nto sleepe or have fellowship with the workes of darknesse, as it is\n_Ephesians 5.8,11,14._\n\nDoctrine 5. _The whole condition of this our life hath much darknesse\nin it._\n\nThis is gathered from these words; _A light shining in a darke place._\nWe may see the explication of these words in _Calvin_.\n\n_Reason._ Because without the light of the Scriptures and faith we\nare nothing but darknesse; seeing therefore this light is communicated\nunto us but imperfectly in this life, there must needs be as yet much\ndarknesse.\n\n_Use_ 1. This may serve to admonish us, not to puffe up our selves with\nthe opinion of knowledge, but humbly to acknowledge our imperfections.\n\n2. To exhort us, so much the more diligently to give heed unto the\nlight.\n\nDoctrine 6. _We must give heed unto the Scriptures, untill a greater\nlight be communicated unto us, then we can have out of the Scriptures,\nthat is, untill the last end of this life._\n\nThis is gathered from these words, _untill the day dawne_. Although\nthey were very strongly confirmed, verse\u00a012. Yet they must still give\nheed unto the Scriptures. _Daniel_ himselfe, though a Prophet, gave\nheed unto the Prophesies of _Ieremy_, _Daniel 9.2._ _Peter_ himselfe\ngave heed unto the Epistles of _Paul_, chapter\u00a03. verse\u00a015. _Paul_\nhimselfe had great care of the Parchments, that is, of the volumes and\nbooks of Scripture, _2\u00a0Timothy 4.13._\n\n_Vse_ 1. This may serve to refute the Anabaptists, who say that the\nScriptures are only profitable for novices and young beginners, and not\nfor the stronger.\n\n2. To reprove those, that rest in that knowledge of the Scriptures,\nwhich they have, and seeke no farther.\n\nDoctrine 7. _Very great knowledge, light and cleerenesse shall be\ncommunicated unto us in the life to come._\n\nThis is gathered from the comparison that is made betwixt the life\npresent and the life to come: In the present we have a light as it were\nin a darke place, but in that to come we shall have full noone as it\nwere, _1\u00a0Corinthians 13.12._\n\n_Vse._ This may serve to exhort us earnestly to desire to come unto\nthat perfection, and in the meane time to exercise our selves in those\nthings that lead thereunto.\n\nDoctrine 8. _The light of the Scripture profiteth none but the\nfaithfull._\n\nThis is gathered from these words: _Knowing this first_, that is,\nbeleeving, _Hebrews 4.2._ No great or noble effect is produced, unlesse\nthe matter, or the object wherein it should be produced, be prepared\nbefore: the seed it selfe that is cast into the ground, doth not\ngrow, unlesse the ground be plowed and harrowed. Besides, whereas the\nScripture is a testimony, and the strength of the testimony depends\nupon the authority of him that witnesseth, the Scripture can be of no\nforce, if the authority of God be not acknowledged in it.\n\n_Vse._ This may serve to direct us, when we come to the reading or\nhearing of the Scriptures, alwayes to lift up our mindes unto God, and\nstirre up true faith in our hearts.\n\nDoctrine 9. _The first thing to be believed is, that the Scriptures are\nnot of any inhumane interpretation, but of divine revelation._\n\nThis is gathered from these words: _Knowing this first_, &c.\n\nThe Papists and some others gather from this place, that the\ninterpretation of Scripture doth not belong unto private men, but unto\nthe Church, that is, the _Pope_ and the Councels whom he approves of:\nbut in this sense this place makes most against them: for first it is\nnot here said that a private man may not interpret the Scriptures, but\nthat he may not make an interpretation of his owne; now by a mans owne\ninterpretation is meant a humane interpretation, that is made by the\nwill of man; as it evidently appeares by the opposition, verse\u00a021.\nSo that the Prophets themselves, although they were publick Doctors\nof the Church, yet if they should have said any thing of themselves\nwithout the revelation of God, that would have beene their owne,\nthat is, a humane interpretation: whence also it followes that\nevery interpretation of the _Pope_, which he takes not from cleare\nScripture, or hath it not by some extraordinary revelation, is his\nowne in that sense as this word is taken in this place. Secondly,\nBy _interpretation_ in this place is not meant the interpretation of\nScripture, that was before revealed, but the revelation it self, as it\nappears by the 21 verse where this interpretation is made to consist\ntherein, that the Prophets spake their prophesies as they were moved by\nthe holy Ghost. 3.\u00a0_Peter_ himselfe, who in the opinion of the Papists\nwas at that time head of the Church, bids the faithfull here, search\nthe Scriptures, he doth not bid them depend upon him, and alwayes look\nfor interpretation. 4.\u00a0He attributes more and greater strength unto\nthe Scripture, then to his own testimony. 5.\u00a0He cals the Scripture\na light, and the condition of the Church a dark place: the Papists\non the contrary attribute darknesse unto the Scripture, and light\nand clearnesse unto the Church. 6.\u00a0He commends the vulgar sort of the\nfaithfull, that they did take heed unto the Scriptures, in these words,\n_Ye do well_. But the Papists by this \u2666interpretation debarre the\nfaithfull from the reading of the Scripture.\n\n \u2666 \u201cinterpretaion\u201d replaced with \u201cinterpretation\u201d\n\n_Use_ 1. This may serve to refute the Papists, that put the Church\nbefore the Scripture, and say that the first thing to be believed is,\nthat the Church cannot erre.\n\n2. To exhort us, to lay this foundation firme and sure in our hearts.\n\nDoctrine 10. _The holy Ghost moved those men that were authors of the\nScriptures._\n\nThis is gathered from these words: _As they were moved by the holy\nGhost._\n\n_Use._ This may serve to instruct us, by continuall prayer to seek for\nthe aid of the Spirit, for the understanding of the Scriptures. The\nScripture must be understood by the help of the same Spirit, by whom it\nwas dictated, as _Hieronymus_ _Eodem spiritu debet intelligi Scriptura,\nquo fuit dictata_.\n\nDoctrine 11. _The men which the holy Ghost made use of, to deliver the\nScriptures, were holy men of God._\n\n_Holy_, because they were sanctified inwardly, & also set apart to this\nmost holy work. _Men of God_ they were, because they were called by\nGod to this office, and they did declare the will of God, and they did\nlabour also to bring men unto God.\n\n_Vse._ This may serve to exhort us, to labour to be like unto them,\naccording to our ability, both in holinesse, and in zeale of the Lord.\n\n\n\n\n Illustration: (\u2021 decoration)\n\n Chapter II.\n\n\n Verse 1. _But there were false Prophets also among the people,\n even as there shall be false teachers among you, who\n privily shall bring in damnable heresies, even denying\n the Lord that bought them, and bring upon themselves\n swift destruction._\n\n Verse 2. _And many shall follow their pernicious wayes, by\n reason of whom the way of truth shall be evill spoken\n of._\n\n Verse 3. _And through covetousnesse shall they with feined\n words make merchandize of you._\n\n\n The Analysis.\n\nHITHERTO the Apostle propounded an exhortation, and confirmed it also\nin the foregoing Chapter. In the two following Chapters he strengthens\nit, by removing the impediments, that might make this exhortation of\nno effect. And the chiefe impediments are _fals teachers_ and _profane\nscoffers_: of these former he speaks Chapter\u00a02. Of the latter chapter\u00a03.\nThe false teachers he doth first, describe: secondly, reprove: he\ndescribes them from the beginning to those words in verse\u00a03. _whose\njudgement_, &c. Then he reproves them, 1.\u00a0in generall in these words,\n_that they are damned men_; which he doth afterwards prove, 1.\u00a0by the\nusuall course of Gods justice, from verse\u00a04. to the 10. 2.\u00a0By their\ndeserts, whereby they bring upon themselves the revenging justice of\nGod, from verse\u00a010. to the end of the Chapter. In the description of\nthe false teachers he makes, 1.\u00a0A comparison of the like betwixt the\nfalse teachers and those that were false prophets among the people of\nIsrael, partly that he might joyne together this discourse with the\nformer, where he spake of true Prophets; and partly that he might meet\nwith the scandall which might arise by such seducers; and partly that\nhe might stirre up the faithfull so much the more, to beware of their\nseducing. In the first respect, the last words of the former Chapter,\nand the first of this Chapter, make such a _discreet axiom_ as this;\nalthough there were many Prophets among the People of Israel, that were\nholy men of God, and were moved by the Spirit of God in those things\nthat they spake; yet among the same people also there were many false\nProphets. This _discretion_ is shewed in these words: _But there were_.\nIn the second respect these words make a _copulate axiom_ thus: Like\nas there were false Prophets among the People of Israel, so also\nshall there be false teachers among you. In the third respect there\nis intimated and implicitely contained such a _connex axiom_ as this:\nIf there shall be false teachers among you, like as there were false\nProphets among the people of Israel, then must you be alike careful\nto beware of these, as the Israelites were warned heretofore to beware\nof them. After that description which is made by way of comparison,\nfollowes an absolute description; wherein the false teachers are\ndescribed by their effects. Which effects have either an immediate\nreference unto the false teachers themselves, or unto others by them.\nThose that have reference unto the false teachers themselves, are\n1.\u00a0The bringing in of heresies, which are set forth by their adjunct,\nthat they are damnable, whereof he gives a reason also, taken from\nthe nature of heresies, which is said to be such, that _it brings in\na denying of the Lord_. 2.\u00a0The second effect is, that _they bring upon\nthemselves swift destruction_. In respect of others the first effect is,\nthat _they shall have many followers_, who are pointed out by another\neffect accompanying this seducing, namely, _a speaking evill of the\ntruth, or of the Gospell, which shall come to passe by their meanes_.\nThe other effect is the abuse of those whom they do seduce for gain;\nwhich abuse is set forth by the helping cause, namely _by fained words_.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _There are alwayes false prophets and false teachers in the\nChurch._\n\nThis is gathered from these words: _there were, there shall bee_.\n\n_Reason._ This comes to passe in a threefold respect, 1.\u00a0in respect\nof God. 2.\u00a0In respect of the Devill. 3.\u00a0In respect of men. First,\nin respect of God, and that 1.\u00a0that they which are approved in the\nChurch may be made manifest, _1\u00a0Corinthians 11.19._ _Deuteronomy 13.3._\n2.\u00a0That the obstinate wicked may perish in their ungodlinesse and\ncruelty, _2\u00a0Thessalonians 2.10,11,12._ _1\u00a0Kings 22.20,21,22._ Secondly,\nin respect of the Devill, because he is alwayes the father of lyes, and\na murtherer, and that envious one, which soweth tares among the good\nseed. Thirdly, In respect of men, because the wisdome of the flesh is\nenmity against God and his truth.\n\nThe use hereof according to the Apostles intention is twofold:\n\n_Vse_ 1. To admonish us, not to be offended, nor to be too much\ntroubled in minde, when we see heresies to arise in the Church, but\nto say as the Apostle did, _There were, there shall be_.\n\n2. To instruct us, not to believe every spirit, but to try whether they\nare of God, _1\u00a0Iohn 4.1._\n\nDoctrine 2. _Every heresie hath damnation joyned with it._\n\nThis is gathered from these words: _damnable heresies_. Some are more\ndamnable then others, yet all do in their nature tend to damnation.\nFor all are contrary unto the way of truth, whereof mention is made,\nverse\u00a02. which way alone leads unto life. But there are some heresies\nwhich can by no meanes consist with salvation or eternall life.\nHereupon such opinions are by a kind of appropriation called heresies\nin the Church, that is, opinions altogether damnable. For there is a\ndifference to be observed betwixt things rashly spoken, bare errors\nin faith, and heresies properly so called. In the heresies themselves\nalso we must distinguish betwixt the materiality, and the formality of\nit. For to make a formall heresie, for which a man is properly called\nan heretick, there is required besides an errour in those things that\npertaine unto the fundamentals of religion, a reluctation against the\ncleare light, and obstinacy in that reluctation.\n\n_Vse._ This may serve to condemne those that under the name of peace\nand charity, make so little reckoning of the bringing in of heresies\ninto the Church. They would have all things received in and tollerated,\nwhich is all one, as if they would for peace and charity admit of\ndamnation it selfe. For heresies have damnation joyned with it.\n\n2. To admonish us, 1.\u00a0to take diligent heed that we do not by any means\nfurther such heresies. 2.\u00a0Not rashly or for a light cause to pronounce\nany man an heretick. 3.\u00a0As carefully to beware of heresies, as we\nshould of damnation.\n\n_Question._ In the reason which is here given of this property of\nheresies, that they are damnable, a question is moved, What is meant\nby denying the Lord? _denying the Lord that bought them_. For many\ngather from this place, that all and every particular man were redeemed\nby Christ, because it is here said that he bought even those wicked\nhereticks: but it may be answered divers wayes.\n\n_Answer_ 1. That these false teachers were members of the visible\nChurch, and therefore, 1.\u00a0they accounted themselves such as were\nredeemed by Christ, and made shew of that profession. 2.\u00a0Men were to\naccount them such, as long as they continued in the Church; and in this\nrespect they may be said to be such as were redeemed by Christ; like\nas the Apostles are wont to call whole Churches justified, sanctified,\nand elect. There is not the same reason therefore of all and every\nparticular man, as there was of these.\n\n_Answer_ 2. He doth not here speak of Christ properly, as he is\nRedeemer, nor of the redemption of his blood, but of that right,\nwhereby masters chalenge their servants, as having bought them;\nwhich may be thus shewed: 1.\u00a0Here is no mention of Christ as being\nLord properly, but Master. For in the Greek it is \u03b4\u03b5\u03c3\u03c0\u03ce\u03c4\u03b7\u03c2, which is\nproperly, a Master in respect of a servant, not \u03ba\u03ce\u03c1\u03b9\u03bf\u03c2, Lord. And these\ntwo names are clearly distinguished, _Iude_ verse\u00a04. where the same\nthing is spoken of the same false teachers: there they are said to deny\ntheir _Dominum & herum_, Lord and master; although he may be called\ntheir _Herus_, _Master_, he is not properly called their _Dominus_,\n_Lord_. Then againe, the Lord is not said to have redeemed all men,\nbut only to have bought them: now although the word \u1f00\u03b3\u03bf\u03c1\u03ce\u03b6\u03c9, to buy,\nbe sometimes used in the same sense that the other is, yet it is not\nalwayes so.\n\n_Answer_ 3. The comparison here is plainly made betwixt the false\nteachers and the false Prophets, \u2666betwixt the visible Church and the\npeople of Israel; for the Lord is said to have bought those men in\nthe same sense, that he is said to have redeemed and delivered all\nthe people of Israel; that is, as he delivered them out of Egypt, and\nchallenged them to himselfe in a peculiar manner, that by a solemne\ncovenant they should be his servants; so also all those that give their\nnames unto the Church, he may in this respect be said to have bought,\nas a Master, that they should serve him for ever. To deny the Lord is,\nnot to acknowledge God or Christ for the Lord, _Matthew 10.32,33._ to\nconfesse and to deny are made contrary one to another, _Luke 12.8,9._\nThe reason is, because it hath once professed the name of the Lord,\nand afterwards departs from that profession, it is all one as if he\ndid plainly say, that he would no longer be a servant of that Lord. For\nthis denying is twofold, either verball or reall. A verball denying was\nin _Peter_, a reall denying is in all those that after they have made\nprofession of the faith, return unto a profane life, _1\u00a0Timothy 5.8._\n_2\u00a0Timothy 3.5._ The denying in this place is properly meant of a reall\ndenying. For the description of these men doth rather expresse their\nprofane courses, then their open renouncing of Christ.\n\n \u2666 \u201cbewixt\u201d replaced with \u201cbetwixt\u201d\n\nDoctrine 3. _It is a damnable impiety to deny Christ either in word or\ndeed._\n\n_Reason_ 1. \u2666Because by this means Christ is greatly dishonoured; for\nmen, our lusts, and Sathan himselfe are preferred before him, _Mark\n8.38._ where the indignity of this sinne is shewed, that an adulterous\nand sinfull generation is preferred before Christ. Christ also by this\nmeans is accused of iniquity: for no servant usually goeth away from\nhis master, if he confesseth him to be a just master; therefore this\ngoing away is as it were a professing that he doth accuse that master\nfrom whom he goes of some iniquity. Hereupon was that contesting of the\nLord against his rebellious people, that he was a just and right master,\nneither did he give them any cause to depart from him, _Ieremiah 2.5._\n_Micah 6.3._ _Deuteronomy 32.4._\n\n \u2666 \u201cBecawse\u201d replaced with \u201cBecause\u201d\n\n2. Because Christ threatned a most heavie judgement against this sin,\nwhen he saith that he will deny those men; that he wil be ashamed of\nthem before God and his Angels, _Mark 8.38._\n\n_Vse_ 1. This may serve to condemne, not only the manifest Apostates,\nbut also all those, that with the profession of godlinesse joyne a\nprofane life, or turn aside from that profession. The sinne of these\nmen is more grievous, then of Turks and Infidels, that never gave their\nnames unto Christ; for the neerer any man commeth unto God, the more\ndoth he dishonour his name, if he doth fall back againe. He that hath\nin some sort forsaken Sathan, and given himselfe up unto God, and\nafterward forsakes God again, and gives himselfe up unto Sathan, seems\nto have known both masters, and advisedly to pronounce that he is the\nbetter, whose servant he would rather be, that is, Sathan.\n\n2. To admonish us, 1.\u00a0Carefully to beware, not only of the damnable sin\nit selfe, but also of all appearance, and every degree of it, and every\noccasion that might leade us thereunto. 2.\u00a0If in any respect we have\nturned towards such like abomination, to recall our selves betimes, and\nseriously to bewaile our offence, like as _Peter_ did after his denying\nof Christ, _Matthew 26.75._\n\nDoctrine 4. _It is the nature of such sinnes to bring destruction upon\nmen._\n\nThis is gathered from these words; _bring upon themselves destruction_.\n\n_Reason._ Because sinne in respect of the guilt that is joyned with\nit, hath a kind of power whereby it drawes all evill; like as faith\nand prayers obtain every good gift from God. Hence is it, that our sins\nare said to cry for vengeance; and also to draw punishment unto it as\nit were with strong cords, _Isaiah 5.18._ For while men draw sin with\nsuch-like cords, they do also draw the punishment of sinne, which is\njoyned unto it.\n\n_Vse_ 1. This may serve to admonish us, in this respect to beware of\nsin.\n\n2. To exhort us, by faith, repentance, and prayers, to turn away that\ndestruction from us, which our sins would bring upon us.\n\nDoctrine 5. _The destruction which hangs over the heads of grievous\noffenders will come swiftly._\n\nThis is gathered from these words; swift destruction.\n\nDoctrine 6. _Men are wonderfully prone to imbrace errors._\n\nThis is gathered from these words; _And many shall follow_.\n\n_Reason_ 1. By reason of that darknesse, which hath taken hold of mens\nmindes; thereupon they may be easily drawne under any shew or glimps of\nlight.\n\n2. By reason of that disposition which they have, alien from the truth;\nthereupon they easily imbrace those things that are contrary to this\ntruth.\n\n3. By reason of that disposition which they have, agreeing with the\nnature of errors. For sinners have in themselves the seeds, of all sins,\nerrors and heresies; so that the nature of corrupt man doth as easily\nreceive errors, as the tinder fire.\n\n4. By reason of the just judgement of God, whereby for the\npunishment of other sins they are given over to the power of errors,\n_2\u00a0Thessalonians 2.10._\n\n_Vse_ 1. This may serve to instruct us, to shew the corruption and\nwretchednesse of our nature, how hardly are we brought to imbrace the\nheavenly and saving truth, when we are carried headlong unto damnable\nerrors.\n\n2. To admonish us, that it should not be an offence unto us, if we see\nmany given unto errors; because this was foretold us by the Apostle,\nand it hath a manifest reason; so that it is not to be wondred at, that\nmany are given unto errors, but that rather, that any one doth believe\nthe truth.\n\n3. To exhort us, 1.\u00a0Unto humiliation, in respect of this pronenesse\nunto error, 2.\u00a0To care and circumspection that we be not overswayed\nby it. And an Argument whereby we may and should be stirred up unto\nthis care, we have in the text, whiles they which follow heresies\nand hereticks, are said to follow their destruction. For not only the\nauthors of heresies run unto destruction, but also their followers,\nas in the place of the _Thessalonians_ before cited. _In those which\nperish_, so that it is a signe of destruction, to be seduced by\nhereticks.\n\nDoctrine 7. _The fruit of errors and heresies is speaking evill of the\nway of truth._\n\nThis is gathered from these words, _By reason of whom the way of truth\nshall be evill spoken of_. By _the way of truth_ is meant the Gospell,\nor the will of God revealed in the Scripture, which shewes the true\nway of salvation. It is said to be _evill spoken of_, when the dignity\nthereof is violated, most properly by reproachfull words. It is said\nto be evill spoken of _by them_, namely, by the authors of the heresies\nand their followers, in a two-fold respect, 1. When they themselves\nspeak reproachfully of it, as the Scribes and Pharisees did of Christ.\n2.\u00a0While they give others occasion to speak reproachfully of it, as the\nJewes did unto the Gentiles, _Romans 2.24._ both respects seeme to be\nmeant here by these, for the Greek word \u03b4\u03b9\u1f70 signifies _per & propter_,\nby, and by reason of.\n\n_Vse_ 1. This may serve to instruct us, to judge aright of the nature\nof sinne, that never staies till it hath brought men to blasphemy\nagainst God, and to speak evill of the way of God.\n\n2. To admonish us, 1.\u00a0For this cause to withstand the beginnings of sin,\nlest at length we be brought also to blasphemy against the holy Ghost,\nwhich Christ saith is a sin that shall never be forgiven. 2.\u00a0To beware\nalso of those men, that durst openly speak evill of the truth; amongst\nthe number of whom they are to be put, that dare mock and scoffe at the\nname of predestination and the predestinate.\n\nDoctrine 8. _They which propagate errors under faire pretence, do often\ntimes seek their own gaine._\n\nThis is gathered from these words; _through covetousnesse with fained\nwords_: Covetousnesse is commonly the companion of heresies, oftentimes\nthe mother, very often the Nurse of them, as we may see in the Papists.\n\n_Vse._ This may serve to admonish us, 1.\u00a0Not to believe mens fained\nwords. 2.\u00a0To beware of covetousnesse, which is the root, as of all\nevils, so also of heresies.\n\nDoctrine 9. _Miserable is the condition of those men that are seduced\nby hereticks; for they are sold like beasts and cattell._\n\nThis is gathered from these words, _they shall make merchandize of you_.\n\n * * * * *\n\n Verse 3, at the end. _Whose judgement now of a long time\n lingreth not, and their damnation slumbreth not._\n\n\n The Analysis.\n\nHitherto we have seen the description of false teachers, and their\nsins; now followes their reproofe, or the punishment for their sins,\nthat shall certainly befall them. This punishment is set forth,\n1.\u00a0Metonymically, by the cause, in that it is called judgement.\n2.\u00a0By the effect, in that it is called damnation. 3.\u00a0By the adjunct\nof swiftnesse and speed, which is shewed by the negation of those\nthings that are opposed unto swiftnesse. Now in generall, lingring or\nslownesse is opposed thereunto; in speciall, slumbring, which is put as\na species of idlensse or slacknesse. This swiftnesse of the punishment\nthat shall befall them, is set forth by the adjunct of time, that it\ndid not now first of all begin to make hast, but now of a long time.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _The punishment of sinne followes after sinne._\n\nThis is gathered from the connexion of these words with the words\nforegoing: there was the description of sin; and here presently\nfollowes the threatning of punishment.\n\n_Vse._ This may serve to admonish us, never to think of sin, but to\nadjoyne also the consideration of the punishment, which is joyned unto\nsin.\n\nDoctrine 2. _This punishment proceeds from the just judgement of God;\nfor that it is here called judgement._\n\nFor God as judge of all the earth, pronounceth sentence upon men for\ntheir sins, and the execution of that sentence is called punishment.\nNow he pronounceth sentence according to right and a most holy law,\nand therefore the punishment which God inflicteth is in a proper sense\ncalled judgement.\n\n_Vse_ 1. This may serve to refute, 1.\u00a0prophane men, which think that\nthose evils that men suffer, both publick and private, come by chance.\n2.\u00a0Those that are wont to complaine of the evils which they suffer,\nas if God did deale unjustly with them, _Genesis 18.25._ _Deuteronomy\n32.4._\n\n2. To admonish us, continually to walke in the feare of the Lord,\nbecause we live in his sight, that exerciseth judgement.\n\nDoctrine 3. _This judgement of God brings damnation upon sinners, that\nis, a privation of all good, which pertaines unto the happinesse or\nwell-being of man, and the sense of all misery; which makes that very\nbeing bitter and unpleasant._\n\n_Vse._ This may serve to admonish us, with feare to flye away from sin,\nand to seek the face of God.\n\nDoctrine 4. _This damnation comes swiftly upon sinners._\n\n_Reason_ 1. Because it comes long before their expectation of it.\n\n2. Because it is not deferred beyond the time which is most fit, and\nappointed by God, and in that respect it is said _not to linger_.\n\n3. Because no impediment can hinder it, but it is deferred through Gods\nmercy and long-suffering; in that respect it is said _not to slumber_,\nbecause slumbring and sleepe bindes the mind, and hinders the actions.\n\n4. Because now of a long time before, way is made and prepared for this\ndamnation.\n\n5. Because the damnation it selfe, although the wicked oftentimes are\nnot sensible of it, yet it takes hold of them, and spiritually worketh\nin their minds and consciences.\n\n_Vse_ 1. This may serve to condemne those, that give themselves wholly\nunto sin, either because they think that punishment commeth slowly, or\nelse because they hope to escape unpunished, _Ecclesiastes 8.10,11,12._\n\n2. To admonish us, to make haste to repent of our sinnes, not to linger\nnor slumber.\n\nDoctrine 5. _In all those things which pertaine unto judgement against\nsinners, like as in all other things, God doth nothing rashly, but\nforeseeth, premeditateth, and prepareth all things._\n\nThis is gathered from the adjunct of time, _Now of a long time_. So\n_Iude_ verse\u00a04.\n\n * * * * *\n\n Verse 4. _For if God spared not the Angels that sinned, but\n cast them downe to hell, and delivered them into\n chaines of darknesse to be reserved unto judgement._\n\n\n The Analysis.\n\nNow the Apostle proves that which he had before laid downe concerning\nthe punishment that should befall false teachers. The conclusion of\nthis arguing is, 1.\u00a0In generall propounded of all the wicked, verse\u00a09.\nFor there is the consequent part of that connex axiom, the antecedent\nwhereof begins verse\u00a04. and is shewed by the connexion _If_, as,\n_If God spared not the Angels_, &c. Then afterwards in speciall,\nof these false teachers themselves and their followers, verse\u00a010.\nIn the generall conclusion, verse\u00a09. he doth not barely set downe\nthe condemnation of the wicked, but also by a copulate axiom joynes\ntogether with it, the deliverance of the godly from that temptation,\nwhich ariseth unto them by means of the wicked. And the reason is,\nbecause the Apostles purpose was, so to reprove the wicked, that he\nmight in the mean time comfort the godly, and strengthen them against\nall the temptations, whereunto they were obnoxious by means of the\nwicked. In the antecedent part of this arguing he sets downe three\narguments, which are as so many examples & judgements of God against\nthe wicked; & they may make three syllogismes to prove one and the same\nconclusion. The first example is of the Angels that fell, verse\u00a04.\nThe second is of the old world, verse\u00a05. The third is of _Sodome_ and\n_Gomorrha_. The syllogismes are knit together, after this manner: _If\nGod spared not the Angels, nor the old world, nor Sodome and Gomorrha;\nthen he will not spare these false teachers, nor the like wicked men;\nBut the former is true, by the testimony of Scripture, Therefore_,\n&c. These examples in respect of the generall conclusion, which is set\ndowne, verse\u00a09. are as _species_ unto their _genus_. But in respect\nof the speciall conclusion w\u1d9c\u02b0 is set down, verse\u00a010. they are as\n_comparata_, partly alike, partly greater. That wherein they are alike,\nconsists therein, as God condemned those sinners, so also will he\ncondemn these. Their inequality therein; if God spared not his most\nexcellent creatures, the Angels, nor the old world, nor those cities;\nthen much lesse will he spare these false teachers.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _The judgements of God which he hath executed from the\nbeginning of the world were ordained to be examples for us._\n\nThis is evidently gathered from all this arguing of the Apostle, and it\nis plainly taught us, verse\u00a06. So _1\u00a0Corinthians 10.6._ they are called\n_types_, that is, _ensamples_; which appears also by verse\u00a011. which\nsense of the words _Beza_ and others have missed.\n\n_Reason._ The reason of this truth is Gods unchangeable nature and\nconstant justice, whereby he is alwayes like himself, not only inwardly\nand in himselfe, but also outwardly towards us in the dispensation of\nhis punishments and rewards, if we look to the substance of God. Hence\nis it, that by this argument the godly are both confirmed in their hope,\n_Isaiah 59.1._ & _9.9,10._ and assured of the destruction of all their\nenemies, and of all those that give themselves over unto impiety.\n\n_Vse_ 1. This may serve to instruct us, so to read the sacred History,\nnot as we read profane histories and fables, either for delight, or to\nbe informed only in the knowledge of the times, or in things that have\nbin done; but alwayes to observe Gods warnings and apply them unto our\nown use.\n\n2. To admonish us, not to deceive our selves, as if we had a priviledge\nto sin above other men, or as if God \u2666would not deale so severely with\nus, if we should continue in our sins, as he did heretofore with those\nwhom he destroyed: *Other mens harmes should teach us to beware of\nthe like sins. In the first example we have, first, The object of\nGods judgement, _The Angels that sinned_. Secondly, the manner how he\ndealt with them, _If he spared them not_. Thirdly, the degree of this\njudgement, present, and to come: present, that they were adjudged unto\ndamnation; and to come, that they were to be reserved unto judgement.\nThe sin of the Angels is not particularly set downe in the Scriptures,\nbecause it doth not so much pertaine to our edification and salvation,\nto know their sin, as it doth to know our own sins. But in generall we\nare taught, that they kept not their first estate. _Iude_ verse\u00a06. that\nis, they left that estate wherein God had placed them, and afterwards\nexercised envie, lying, murther towards men. We are taught also that\nthe number of those that fell was great; thence it is that the Apostle\nhere speaks in the plurall number. They are said to have been cast down\nto hell, 1.\u00a0By reason of the change of their estate, because from that\nwonderfull high condition, which they had received by creation, they\nwere cast downe to the lowest of all. 2.\u00a0By reason of the change of\ntheir place, because from the place of blisse, where they were round\nabout the throne of God with the other Angels, they were thrust downe\ninto a lower place fit for sin and misery: But that this place is in\nthe lowest parts of the earth, as the Papists would have it, it cannot\nbe shewed out of the Scriptures, but rather the contrary: for they are\nsaid to be in the aire, and to rule there, and to go about the earth\nseeking to devoure men. This at least is plaine out of the Scripture,\nand it should suffice such as are not over-curious: 1.\u00a0That they suffer\na great change of estate. 2.\u00a0That they are excluded from their first\nhabitation. 3.\u00a0That they are in that place, where they receive _p\u0153nam\ndamni & sensus_, the punishment of losse, and the punishment also\nof sense. They are said to be delivered into darknesse, partly in\nrespect of sin, partly in respect of misery: for both are signified\nby _darknesse_ in the Scriptures. They are said to be delivered into\nchains, by a metaphor taken from malefactors that are condemned,\nwho are kept in prison bound with chains. Now these chains are, 1.\u00a0A\nhardning in their sins. 2.\u00a0A despaire of all deliverance. 3.\u00a0A fearfull\nlooking for that misery whereof mention is made, _Hebrews 10.27._\n4.\u00a0The providence of God which alwayes watcheth over them, to keep and\npunish them. They are said to be reserved unto judgement, because they\nare bound so fast with these evils, that they can never escape; and yet\nthese are but the beginnings of the evils, which they must farther\nundergo.\n\n \u2666 \u201cwold\u201d replaced with \u201cwould\u201d\n\nDoctrine 2. _There is no dignity that can exempt a sinner from the\njudgement of God._\n\nThis is gathered from the nature of the Angels.\n\n_Reason._ Because dignity doth not lessen the sin, but aggravate it.\nFor he that hath received much, owes much, and of him much is required.\n\n_Use._ This may serve for admonition, that men should not trust to such\nstaffes of reed.\n\nDoctrine 3. _That severity is due unto sin, that sinners should not be\nspared._\n\nThis is gathered from these words, _He spared not._\n\n_Reason_ 1. Because sinners alwayes abuse the goodnesse of God.\n\n2. They spare not the glory of God, but themselves.\n\n_Vse_ 1. This may serve to instruct us, to ascribe it unto the grace\nand mercy of God, that he hath hitherto spared us.\n\n2. To exhort us, not to contemne this long-suffering of God, but\nthereby to be led unto repentance, _Romans 2.4._\n\nDoctrine 4. _By sinne a sinner is cast downe from the place and\ncondition which he had before._\n\nThis is gathered from these words; _cast down to hell_.\n\n_Reason._ Because sin is an aversion from God. Now as the communion\nwhich we have with God, makes us to ascend into a high condition, even\ninto Heaven it selfe, so that our conversation is in heaven, as it is\n_Philippians 3.20._ So also aversion from him makes us to descend, even\nuntill we come unto hell it selfe.\n\n_Vse._ This may serve to admonish us, not to trust the devill, nor\nour own imaginations, as if we could ever attain any good by sinning.\nFor so our first parents were deceived, when they thought to make\nthemselves like unto God by sin, they were made like unto the devill.\n\nDoctrine 5. _The darknesse of misery followes the darknesse of sinne._\n\nThis gathered from these words; _delivered them into chaines of\ndarknesse_.\n\n_Reason._ Because the light is the same, whereby we are directed, and\nwhereby we are perfected; therefore the privation of perfection and\nhappinesse followes the privation of direction.\n\n_Use._ This may serve to admonish us, alwayes to walk in the light, as\nchildren of the light, if we desire to avoid utter darknesse.\n\nDoctrine 6. _Sinners are held in sinne and in their misery, as it were\nwith bonds._\n\nThis is gathered from that: _Chaines._\n\n_Reason._ Because the sins themselves are the snares of the devill,\n_2\u00a0Timothy 2.last._ _Lamentations 1.14._ There are other reasons given\nof this thing in the Analysis.\n\n_Vse._ This may serve to admonish us, betimes to pray for deliverance\nfrom our sins, which then we shall obtaine, when we do flye unto Christ,\nwho gives deliverance unto the Captives; _Luke 4.18._\n\nDoctrine 7. _The extreamest punishment of sinners is deferred unto the\nlast judgement of God._\n\n_Use._ This may serve for instruction, that no man should please\nhimselfe therein, that he suffers afflictions in this world, as if\ntherefore he should escape free in the world to come, which is the\nmiserable comfort of some men.\n\n * * * * *\n\n Verse 5. _And spared not the old world, but saved Noah, the\n eighth |person|, a Preacher of righteousnesse,\n bringing in the flood upon the world of the ungodly._\n\n\n The Analysis.\n\nThe second and third example of Gods justice towards sinners are not\nbarely propounded, as the first was, but are illustrated by different\nexamples, or by examples of Gods mercy, which he shewed towards the\ngodly, while he destroyed the wicked. The reason is, that both parts\nof the conclusion, which is set down, verse\u00a09. might be fitly inferred;\nwhere the deliverance of the godly is joyned together with the\ndestruction of the wicked. In the former of these examples is set downe,\n1.\u00a0The object of Gods justice, materially, _the old world_, which is\nmore formally explained by the adjunct of impiety, whence it is called\nthe _world of the ungodly_. 2.\u00a0This justice is also illustrated by\nthe instrument thereof, namely, _the bringing in of the flood upon the\nworld of the ungodly_. The object of Gods mercy is made to be _Noah\nwith his family_: who are described, 1.\u00a0By their small number, wherein\nhis family was contained, which is said to be _eight_. This _Peter_\nshewes, _1\u00a0Epistle_ chapter\u00a03. verse\u00a020. 2.\u00a0By the effect, that he\nwas _a Preacher of righteousnesse_. For the office or duty is not\nhere commended, but the act or exercise of this duty. For the duty was\ncommon to him with many more, but the exercise of it was proper unto\nhimselfe.\n\nThe Doctrines arising here-hence.\n\nDoctrine 1. _The multitude of those that sinne doth not hinder Gods\njustice from executing his judgements upon them for their sinnes._\n\nThis is gathered from this; _He spared not the whole world._ For as it\nwas with dignity in the Angels, so it is also with the multitude now in\nthe world.\n\n_Reason_ 1. Because the multitude doth not lessen, but rather increase\nthe guilt of sinne, and more fill up the measure thereof, as it is\nin the Proverbe, _Qui peccat exemplo, bis peccat_, he that sins with\nexample, sins twice: So he that sins with many examples, sins often\ntimes, if the thing be rightly considered. As if a man should see\nanother fall in a slippery way, and not take the more heed unto\nhimselfe therein, but fall into the same place and after the same\nmanner, he is much more taxed by men, then if he had fallen alone, or\nfirst of all: so is it also in these.\n\n2. Because the multitude which seemeth unto us a great thing, as if it\ncould withstand Gods anger, is before God like unto water, that fals\nfrom a bucket.\n\n_Vse._ This may serve to admonish us, not to follow a multitude to do\nevill. And so much the more necessary is this admonition, because we\nare all too prone to go in the way of the multitude; which fault also\nwe seeme to commit with some reason.\n\n1. Because that we presume that many eyes see more then one, whence it\nis that the voice of the people is often taken for the voice of God.\n\n2. Because the labour of examination seemes too difficult, and almost\nimpossible.\n\n3. Because that which all men do, usually goes unpunished among men,\nand we conceive the like thing of God.\n\n4. Because he that doth not follow the multitude, shall gaine a\nmultitude of enemies, and such as hate him.\n\nBut the contrary reason, which is of greater value then all those,\nis that of Christ, _Matthew 7.13._ _Broad is the way that leadeth\nto destruction, and many there be which go in thereat_. To the first\nreason or objection we answer; that one eye of a man that seeth,\nperceives more, then a thousand blind eyes. The world or the multitude\nof the world is blinded; therefore one Christian which hath the eye of\nhis mind inlightned by the Spirit, and followes the light of Gods word,\ncan see more then a great multitude of others. To the second we answer,\nthat the duty of examination lies upon all and every one. And they had\nneed to do it, not only as they are Christians, and as Christ commands\nthem, to prove all things, and hold fast that which is good, but also\nas they are men: for it is not a humane, but a brutish thing to follow\nthe multitude of those that go before, without judgement. To the third\nwe answer, that the wayes of God are not as the wayes of men: Men winck\nat many, either out of ignorance, or impotency, or for feare, and the\nlike imperfections which are not incident to God. To the fourth we\nanswer, If God be with us, who can be against us?\n\nDoctrine 2. _The creatures which are most necessary and profitable unto\nus, by sin are made our enemies and hurtfull unto us._\n\nThis is gathered from the flood of waters, that destroyed the old world.\nNow nothing is more necessary and profitable unto us then water.\n\n_Reason._ Because the creatures are the servants and hoast of God, and\ntherefore they depend upon his will, and pleasure, and command both for\nwar and peace, _Hosea 2.18._\n\n_Vse_ 1. This may serve to admonish us, so much the more to beware of\nsin.\n\n2. To instruct us, if we would have any true comfort from the creatures,\nto lay the foundation thereof in our reconciliation with God.\n\nDoctrine 3. _God in the midst of judgement towards the ungodly, is\nmercifull towards the godly._\n\nThis is gathered therehence, that when he destroyed the world, he saved\n_Noah_.\n\n_Reason._ Because God doth not execute judgement according to the\nfiercenesse of his anger or fury, as men oftentimes use to do, but\naccording to the counsell of his most perfect wisdome.\n\n_Use_ 1. This may serve to instruct us, not to ascribe those things\nunto fortune or chance, which happen unto us or others in this kind.\n\n2. To comfort us, because in a world of all dangers and judgements, we\nmay flye unto the mercy of God.\n\nDoctrine 4. _There are wont to be but a few godly men in the world._\n\nThis is gathered therehence, that _Noah_ is called the eighth of the\ngodly, or rather he may be called the seventh, because _Cham_ was\ncursed.\n\n_Reason_ 1. In respect of God, because he gives this grace but unto a\nfew, that his goodnesse and mercy towards them may appeare the more\nabundant.\n\n2. In respect of the second causes, and of the nature of the thing\nit selfe, because that which is most difficult, and of the greatest\ncare and perfection, is not wont to be found but in few. The gifts\nof nature are common unto all; of art and industry to fewer, but the\ngifts of grace to fewest of all. There are more good Taylors, then good\nPhysitians, and more good Physitians then good Kings. So that that hath\nthe greatest perfection, which is given but to a few.\n\n_Vse_ 1. This may serve to admonish us, to be so much the more diligent\nto make our election and calling sure.\n\n2. To exhort us, to give God thanks, that he hath made us partakers of\nthat happinesse, which he grants but to a few.\n\nDoctrine 5. _All the godly, that will be made partakers of Gods mercy,\nmust be preachers of righteousnesse, as Noah was._\n\nNow righteousnesse is preached not only in words, but also in deeds.\nFor so it is wont to be said, The thing it selfe speaketh, not the\ntongue only, _Philippians 2.15,16._\n\n_Reason._ Because no man can escape the revenging justice of God,\nunlesse he labour to follow and advance the righteousnesse that is\nprescribed by him.\n\n_Vse_ 1. This may serve to condemne and reprove those, that are rather\nPreachers of unrighteousnesse, then of righteousnesse.\n\n2. To exhort us, more and more to stir up our selves to have a care of\nthis duty.\n\n * * * * *\n\n Verse 6. _And turning the Cities of Sodome and Gomorrha into\n ashes, condemned them with an overthrow, making them\n an ensample unto those that after should live ungodly._\n\n Verse 7. _And delivered just Lot, vexed with the filthy\n conversation of the wicked:_\n\n Verse 8. (_For that righteous man dwelling among them, in\n seeing and hearing, vexed his righteous soule from day\n to day, with |their| unlawfull deeds._)\n\n\n The Analysis.\n\nIn these verses is contained the third example, which is divided after\nthe same manner, as the second was. For here he speaks of the judgement\nof God upon the wicked, and his mercy towards the godly. The object of\nhis judgement are the Cities of _Sodome_ and _Gomorrha_; the manner is,\nby fire, which is intimated in these words, _turned into ashes_. The\ndegree is, in their utter overthrow; the end and use is, to warne those\nthat should after live ungodly. For such judgements are ensamples not\nof a wicked life, but of the condemnation that hangs over the heads of\nthose that live ungodly; and so they are ensamples to move men, not to\ndo the like; but to take heed lest if they do after the like manner,\nthey suffer also after the like manner.\n\nThe Doctrines arising herehence.\n\nDoctrine \u26661. _No society of men or policy can hinder the judgement of\nGod, which he will bring upon them for their sins._\n\n \u2666 Number omitted in text.\n\nFor as in the first example there was the dignity of the Angels, in the\nsecond the multitude of men, so also in this place society and policy;\nand Cities that were so noble, _Sodome_ and _Gomorrha_. For they were\nCities that were brought into government, they had Kings, _Genesis\n14.2._ This Doctrine is propounded, and proved, _Proverbs 11.21._ & in\n_16.5._ it is repeated.\n\n_Reason._ Because the guilt of sin is not lessened, but increased by\nmeans of societies, if they favour sinnes: for they pervert the end\nwhereunto they were ordained. For whereas the end of all societies is\nto restraine sinne, and to advance righteousnesse, _1\u00a0Timothy 2.2._\nand they on the contrary cherish sin and impugne righteousnes, they do\nprovoke the anger of God more, then if they were not such societies.\nThe sin of these Cities is said to be grievous, and crying, _Genesis\n18.20._\n\nThis may serve for admonition, that Citizens or Magistrates should not\ntrust too much to their wealth, so that thereby they should be made the\nmore bold to sin.\n\nDoctrine 2. _The same judgements of God are executed by contrary\ncauses._\n\nThis is gathered therehence, that whereas the old world was destroyed\nby water, those Cities were overthrowne by fire.\n\n_Vse._ This may serve for admonition, that sinners should not therefore\nthink themselves safe, because they have escaped one judgement; for\nwhen they are farthest off from one evil, another is ready to fal upon\nthem, _Amos 5.19._\n\nDoctrine 3. _Extreame judgements follow extreame sins._\n\nThis is gathered therehence, that this was an utter overthrow, because\nthat these Cities had filled up the measure of their sins.\n\n_Reason._ The reason is taken from the proportion, that is betwixt sin\nand the punishment of sin.\n\n_Vse._ This may serve to admonish us, if we cannot altogether avoid sin,\nyet with feare and trembling to shun the progresse and continuance in\nsin.\n\nDoctrine 4. _They that are unto others examples of sin, shall be also\nunto them examples of punishment._\n\nThis is gathered from these words: _Making them an ensample_.\n\n_Vse_ 1. This may serve to admonish us, so much the more to take heed,\nthat we give no scandal unto others, or to be an example in sin.\n\n2. To exhort us to increase in godlinesse by the examples of Gods\njudgements upon sinners. For that is the use and end of them, _Amos\n4.12._\n\nThe other part of the Analysis.\n\nThe object of mercy is _Lot_, who is described, 1.\u00a0By the adjunct, that\nhe was righteous. 2.\u00a0By the effect, that his soule was vexed with the\nwickednesse of the ungodly, which is more largely set forth, verse\u00a08.\n1.\u00a0By the internall cause, which was his righteousnesse. 2.\u00a0By the\nexternall cause, which was their ungodlinesse. 3.\u00a0By the means, wherby\nthe external cause or the object did work that effect. And they were\nthe senses of hearing and seeing. 4.\u00a0By the occasion, which was his\ndwelling amongst them. 5.\u00a0By the adjunct of time, which was continually.\n6.\u00a0By the degree, which was the highest, as if he had beene put upon\nthe rack; he vexed, in Greek it is \u1f10\u03b2\u03b1\u03c3\u03ce\u03bd\u03b9\u03b6\u03b5, tormented.\n\nBesides those that are common unto _Lot_ with the example of _Noah_,\nthere are these Doctrines to be observed.\n\nDoctrine 1. _Men are accounted righteous or unrighteous in the sight\nof God, not so much for some one deed, as for the whole course of their\nlife._\n\nThis is gathered therehence, that _Lot_ is here called _righteous_,\nwho notwithstanding is spoken of in the Scripture to have committed\na most hainous sin. For those that are said to be _righteous_ in the\nScriptures, are so called, either in respect of the imputation of\nChrists righteousnesse, or in respect of some particular cause wherein\nthey shew themselves \u2666righteous, or in respect of that inherent\nrighteousnesse, which, though it be imperfect, yet is it sincere and\npleasing unto God.\n\n \u2666 \u201crighteteous\u201d replaced with \u201crighteous\u201d\n\n_Vse_ 1. This may serve to refute the Papists and others, who as\nsoone as they reade that any one is called righteous in the Scriptures,\npresently conclude that a man may fulfill the whole law, and stand upon\nhis own merits before God.\n\n2. To comfort the godly, who sometimes fall through infirmity. For\nif they continually labour to please God, God in mercy accounts them\nrighteous.\n\nDoctrine 2. _There are sometimes righteous men found in the midst of\nthe ungodly._\n\nThis is gathered therehence, that righteous _Lot_ dwelt amongst the\n_Sodomites_.\n\n_Vse_ 1. This may serve to refute those, that when they sinne put the\nfault upon others with whom they live, as if they could not be godly\nbecause others are wicked.\n\n2. To exhort us, to strengthen our minds against the wickednesse of\nthe age, and places, or men, amongst whom we live. For like as that\nservant deserves well of his Master, that sticks close unto him, when\nall others forsake him; so also are they most acceptable unto God, that\nadhere unto him, when all others not only forsake him, but also are\nagainst him; so did _Noah_, _Genesis 6.8,9._\n\nDoctrine 3. _Those that are righteous, even whiles they live amongst\nthe ungodly, are grieved for their impiety._\n\nThis is gathered therehence, that _Lot vexed_, &c. So _Psalms 119.158._\n_Acts 17.16._\n\n_Reason._ Because when godly men do most of all desire, and take care\nfor to advance the glory of God and the salvation of others, they\ncannot but be grieved, when they see no reckoning made of either.\n\n_Vse_ 1. This may serve to condemne those, that take delight in no\ncompany so much as in the company of the ungodly. \u26662.\u00a0Those that are\nnot sorry for their own sins, much lesse for others.\n\n \u2666 I suspect this \u201c2.\u201d is a misprint. This is not a new point\n but an expansion of the first sentence.\n\n2. To instruct us, to judge of our selves hereby, in that conversation\nwhich we have with wicked men. For if we are thus wrought upon, when we\nsee it, then it is a signe of a good conscience.\n\n * * * * *\n\n Verse 9. _The Lord knoweth how to deliver the godly out of\n temptations, and to reserve the unjust unto the day of\n judgement to be punished_, or _suffering punishment_.\n\n\n The Analysis.\n\nThis is the generall conclusion, the premisses whereof the former\nexamples make up, and it is disposed in a copulate axiom, the former\npart whereof is of the mercy of God, and the latter of his justice.\nWhere we may take notice of the reason of this order, which may be\ntwo-fold. 1.\u00a0Because in the premisses he had spoken of mercy in the\nlast place; therefore that the connexion might be evident, he puts it\nfirst in the Conclusion; and because he intends to speak more at large\nof the wicked afterwards, therefore he mentions Gods justice towards\nthem in the last place. 2.\u00a0The Apostle doth first of all conclude the\nmercy of God towards the godly, because it was his primary intent and\npurpose to comfort and strengthen the godly. The object of Gods mercy\nis the godly. The act and effect thereof is, to deliver them from\ntemptation. The object of his justice is the wicked. The act and effect\nthereof is, to reserve them unto the day of judgement. Where he addes\nthe manner how they shall be reserved, namely so, that they shall in\nthe meane time suffer punishment. The cause and reason of these acts\nand effects, as well of his mercy as his justice, is the wisdome of\nGod, or his knowledge joyned together with his will; as that first word\nintimates unto us, _The Lord knoweth_.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _We have need of divers arguments to confirme our faith\ntouching the mercy and justice of God._\n\nThis is gathered therehence, that the Apostle was so carefull to\nconclude this, and by so many arguments.\n\n_Reason_ 1. Because faith is not, as knowledge and sense is, to have\nsuch a full and evident assurance, as excludes all manner of doubting,\nbut it hath some obscurity in the object, and so admits of divers\ndoubtings, which must be removed by such-like arguments.\n\n2. The imperfection of our faith, which must be helped by these means.\n\n3. The multitude of objections and temptations, which fight against\nthis faith.\n\n_Vse_ 1. This may serve to reprove the security and presumption of\nthose, that feele no want in this kinde.\n\n2. To admonish us, to use all diligence, and to search out all the\narguments that may be, to edifie our selves in this faith.\n\nDoctrine 2. _They that are truly righteous, so that they are vessels of\nthe mercy of God, are also godly._\n\nThis is gathered therehence, that here they are called godly, who\nbefore in the example of _Noah_ and _Lot_, were called righteous.\n\n_Reason._ Because no righteousnesse can be pleasing unto God, which is\nnot referred unto him and his honour; now this is done no other way,\nbut by piety.\n\n_Vse._ This may serve to admonish us, not to rest or please our selves\nin any righteousnesse, that is separated from true piety towards God.\n\nDoctrine 3. _The sting of every evill of punishment, whereunto men are\nobnoxious in this life, is temptation._\n\nThis is gathered therehence, that deliverance from temptation is here\nput for deliverance from all evill.\n\n_Reason._ Because the afflictions or miseries of this life become\nhurtfull unto us only by that means, and as they are in us occasions or\nmotives unto sin. For that is the nature of temptation, whereof mention\nis here made, to induce men unto sinne.\n\n_Vse_ 1. This may serve to admonish us, to beware of the temptation\nthat is in the evill, more then of the evils themselves.\n\n2. To instruct us, to judge aright of the mercy of God towards\nthe godly; for although they are not presently delivered from the\nafflictions themselves, yet if they be delivered from the temptation\nof them, they have great experience of Gods mercy towards them.\n\nDoctrine 4. _God doth very well know how to performe all those things\nthat he hath either promised to the godly, or threatned to the wicked._\n\n_Vse._ This may serve to admonish us, not to judge of the event of\nthese things, or of the successe of the godly or the wicked, according\nto those things that we see, but to referre all these things unto the\nknowledge and wisdome of God, resting upon the beliefe of those things\nwhich he hath promised.\n\n * * * * *\n\n Verse 10. _But chiefly them that walk after the flesh in\n the lust of uncleannesse, and despise government:\n presumptuous are they, selfe-willed: they are not\n afraid to speak evill of dignities_.\n\n\n The Analysis.\n\nIn this verse is contained the particular conclusion of the former\narguing: because he doth particularly apply unto the false teachers of\nthat age, that which he had affirmed in generall of the unjust, verse\u00a09.\nTherefore this particular conclusion is joyned with the generall, not\nby a bare _copula_, but by a gradation from the lesse to the greater,\nas it is intimated in that first word, _But chiefly_: as if he had said,\nthat all the unjust should indeed suffer punishment, but those most\ncertainly, and most heavily, that are such as the false teachers are\nhere described to be. Now they are described both in generall, and in\nparticular. In generall the effect of their wicked walking, in those\nwords, _them that walke_. Of which effect, 1.\u00a0he shewes the principall\ncause, which is, _the flesh_. 2.\u00a0The administring, or next cause,\nwhich is _the lust of the flesh_, that is, the vicious motions and\ninclinations of corrupt nature: which is illustrated by the proper\neffect thereof, _uncleannesse_, because the motions of the flesh do\nspiritually defile the soules of men, so that it makes them polluted\nin the sight of God. The particular description is by a particular sin,\nwhich is, a contempt of lawfull authority: which sin is illustrated by\nits effect, that is, that they do contemptuously reproach dignities;\nwhere he shewes the manner of this effect which is adjoyned, that they\ndo it boldly and selfe-willed.\n\nThe Doctrines arising here-hence.\n\nDoctrine 1. _Although all sinners may deservedly feare the judgement of\nGod, yet there are some that may more certainly expect the severity of\nthat judgement._\n\nThis is gathered from these words; _But chiefly them_.\n\n_Reason._ By reason of that proportion which is kept betwixt the sins\nand their punishments. Now they that may most certainly expect this\nseverity of judgement, are such especially, as are very much given unto\nthose sins, whereby we read in the Scriptures that men have brought\nupon themselves swift destruction.\n\n_Use._ This may serve to admonish us, most of all to beware of those\nsins that do most hasten our damnation.\n\nDoctrine 2. _There is no one sin so heinous, as to walk in the wayes of\na sinner._\n\nThis is gathered from these words; But chiefly them that walke.\n\n_Reason_ 1. Because the act of sin doth not so much condemn as the\nhabit of sin; like as on the contrary, the habit of any vertue doth\nmuch more commend a man, then any particular act, though it be of great\nnote.\n\n2. Because he that walks in the way of sin, addes impenitency unto\nhis sins; now impenitency doth condemne men more then any sin, because\nthere is no way to escape the anger of God, but by repentance.\n\n_Vse_ 1. This may serve to condemne those, that please themselves\ntherein, that they are not murtherers, nor adulterers, nor robbers,\n&c. when in the meane time they walk in the way of other sins, who do\neither contemne the worship of God, or neglect faith, hope, and charity,\nand are altogether ignorant of the like vertues.\n\n2. To admonish us, to take heed unto our selves, by a timely and daily\nrepentance, that we walk not in sins, though we cannot abstain from all\nsin. Sinners are not so much hatefull unto God, as the workers of sin,\nand such as walk in it.\n\nDoctrine 3. _There is in all men while they are in this world, some\ncause pricking and stirring them up unto sin._\n\nThis is gathered therehence, that the flesh is here put as the\nbeginning of all those sins, whereunto these wicked men were given.\nNow it is called the flesh, because it doth extend it selfe as largely\nas the flesh or body of man, being carnall: and so is in all and every\nparticular man in common and without any exception. This is proved\nfirst _Galatians 5.17._ _Iames 1.14._ _Matthew 15.19. _ Secondly, it\nis confirmed also by reason and experience, because when there is no\noutward object or perswasion that can induce us unto sin, yet we feele\nsuch little sparks arising in our selves, that will set the whole man\non fire, if they be not quenched betimes.\n\n_Vse_ 1. This may serve for instruction, 1.\u00a0To refute their dreame,\nwhich imagine a perfection in this present life. 2.\u00a0To refute the\nPapists, who say that concupiscence after Baptisme is not formally a\nsin. For that which of its own nature produceth sin, must needs have\nthe nature of sin. For _quale effectum, talis causa_, such as the\neffect is, such is the cause.\n\n2. To admonish us, diligently to beware not only of outward\nprovocations, that might lead us into temptation, but also of our\nselves and our own hearts; for there lyes our greatest danger.\n\nDoctrine 4. _Sinne doth not consist only in outward words and deeds,\nbut also in the inward lusts and affections, which are contrary unto\nthe law of God._\n\n_Reason_ 1. The first reason is taken out of the places of Scripture,\nwherein God is called a Spirit, and is said to look most unto the\nSpirit and heart of man.\n\n Sidenote: _Matthew 15.19._\n\n2. The second is taken out of those places, where sins are said to come\nfrom the heart. For sin can come \u2666from the heart no other way, but by\nthe means of such vicious lusts of the flesh.\n\n \u2666 \u201cfro\u201d replaced with \u201cfrom\u201d\n\n3. From the expresse words of God, _Genesis 6.5._ & _8.21._\n\n4. The same is shewed unto us by the contraries, because the inward\naffections of men, that are good, are very pleasing unto God: Therefore\nafter the like manner evill affections and desires must needs displease\nhim. The amplification of this truth may be taken therehence, that\nthere is no sin properly in the outward words, and deeds, but as they\ndepend upon the inward affection of the heart. For if it were otherwise,\nthen a man might be compelled unto sin, which is altogether untrue, and\ncontrary to common sense.\n\n_Use._ This may serve to refute and condemne those, that take little or\nno care at all, about their thoughts or inward affections, so that they\ncan any way excuse their outward words and deeds. 2.\u00a0To admonish us,\ntherefore to watch over our inward affections and thoughts. For this is\nthe property of a true Christian. Those that are out-side Christians,\nlook only unto outward things; they that do inwardly and in heart feare\nGod, are no lesse carefull of their inward thoughts then they are of\ntheir outward words.\n\nDoctrine 5. _Sins of this kind, like as all others also, do defile a\nman._\n\nSome sins are said in a speciall manner to defile a man, namely such,\nas pertain unto the unlawfull copulation of the flesh, and transgresse\nthe tenth Commandement.\n\n_Reason._ Because they do in their nature also defile the body and\nperson of a man. But all sins do also defile the soul of man, because\nthey leave a blemish behind them, which makes the soul of the sinner\ndeformed, and lesse pleasing unto God, _Matthew 15.20._ This is it\nwhich was heretofore signified in the Ceremoniall Law by all those\nuncleannesses, separations, washings, and purgings, which are so\nfrequently spoken of by _Moses_. This also is that, which is intimated\nunto us in Baptisme.\n\n_Use_ 1. This may serve to condemn those, that do not only take delight\nin their sins, but also seeme to boast of them, as if they should glory\nin their own dung.\n\n2. To admonish us, to learne hence more and more to abhorre all sin,\nas a most filthy and detestable thing. Besides that generall defiling\nwhich is common to all sinne, the Apostle seems here to intimate that\nspeciall defiling, which is in wantonnesse, as it appears by verses\n14. &\u00a018. But of this we shall have a fitter opportunity to speak\nafterwards.\n\nDoctrine 6. _It is a most heinous sin to despise government, or the\nsuperiour lawfull power._\n\nThis is confirmed, _Romans 13.1,2._\n\n_Reason_ 1. Because they which despise lawfull power, despise the\nordinance of God. It is the Apostles reason in the same place. For\nalthough God hath prescribed unto men no speciall forme of government,\nyet he hath appointed, that there should be some certaine kind of\ngoverning, and so approves of all power, which is not contrary unto\nnature, or unto his revealed will.\n\n2. Because such a contempt is against the common good, and tends to the\ndisturbance of humane society.\n\n3. Because it gives occasion to the overflowing of all other sins. For\nthis is the reason why the authority of superiours is established in\nthe first Commandement of the second Table, because if that be despised\nor neglected, all the other Commandements, not only of the second,\nbut also of the first table, are quite destitute of those things that\nshould strengthen them, as touching those means which men can use.\n\n_Vse_ 1. This may serve to refute the Anabaptists and those that tread\nin the steps of such hereticks, whiles they maintaine that the civill\nMagistrate is clean contrary to Christian religion.\n\n2. To reprove those, that although they confesse the power in words,\nyet in their deeds resist it, nor do they respect it farther then it\nmakes for their lusts.\n\nDoctrine 7. _The effect of contempt is, to reproach a man, and speak\nevill of him._\n\n_Reason._ Because reproaches and contumelies come properly from pride,\nwhereby a man thinks himself better then another. For otherwise he\ncould not reproach another man, but the same reproach would fall upon\nhimselfe also. Contempt is the daughter of pride, and the mother of\nsuch nephewes.\n\n_Use_ 1. This may serve to admonish all Christians, to abstaine from\nreproachings and evill speakings. For there is none that dares affirme\nthat it is lawfull for him to despise his brother.\n\n2. To admonish us, to beware of pride and the contempt of others, if\nwe would not break forth into such sins, that are so unworthy of a\nChristian man.\n\n_Question._ Here ariseth a question, Whether we may not sometimes\nreprove the sins of men somewhat sharply?\n\n_Answer._ That this is lawfull is proved by the approved practise of\nthe Prophets, Apostles, and of Christ himselfe also; but with these\ncautions. 1.\u00a0That the sin which we reprove be manifest. 2.\u00a0That the\ncheck be so directed, that it be done to the sin rather then to the\nman. 3.\u00a0That there be together with it a manifestation of our charity.\n4.\u00a0That we be not moved unto this vehemency chiefly by our own private\ninjuries, but by the zeale that we beare unto the glory of God and the\nsalvation of others.\n\nDoctrine 8. _Amongst those circumstances of sinne, mentioned in the\ntext, there is none whereby it is more aggravated, then stubborn\nboldnesse, and selfe-willednesse._\n\nThis is gathered from these words: _Presumptuous, selfe-willed_, &c.\n\n_Reason_ 1. Because they are tokens of a will sinning with full consent.\n\n2. They are tokens of a seared conscience.\n\n3. They are most contrary unto repentance.\n\n_Vse_ 1. This may serve to condemne those, that account it a great\npraise unto themselves, that they are bold to commit all kind of\nvillanous acts: they neither feare men, nor God himselfe; as it is\nsaid of the unjust Judge in the Gospel.\n\n2. To admonish us, although we cannot wholly abstaine from all sin, yet\nto take heed that we do not please our selves in any sin, nor to go on\nand persist stubbornly, and presumptuously in it.\n\n * * * * *\n\n Verse 11. _Whereas Angels which are greater in power and might,\n bring not railing accusation against them before the\n Lord._\n\n\n The Analysis.\n\nThat the Apostle may aggravate that sin, which he had laid to charge of\nthe false teachers in the former words, he makes a comparison betwixt\nthem and the Angels, such as is made, verse\u00a09. and the 10. But in this\ncomparison there is contained a two-fold dis-similitude, namely, of\ntheir condition, and their actions. Their condition, because the Angels\nare high and mighty, but these men were of a low mean condition. Their\nactions, because the Angels abstained from speaking evill of dignities,\nbut these men gave their minds unto it. The former dis-similitude is\nset forth by a kind of inequality, of greater and lesser, because there\nis indeed a very great inequality, but this dis-similitude ariseth from\nthe inequality. Both parts of the comparison are disposed in a discreet\naxiom as it were to this sense. Although the Angels do farre exceed\nthese dignities in power, yet they do not speak evill of them; but\nthese men, although they be far inferiour unto them in power, yet they\nfear not to speak evill of them.\n\nTouching the former part of the comparison two questions may be made.\n\n_Question_ 1. In what sense the Angels are said to be greater in power\nand might?\n\n_Answer._ The Angels are said to be greater in power and might, not so\nmuch in respect of the false teachers, as in respect of the dignities\nthemselves, whereof the Apostle here speaks. And the reason is, not\nonly because they are of a more excellent nature then men; but also\nbecause God hath set them over men, and commanded them to watch over\nGovernments, Common-wealths, and consequently over dignities. Whence\nthey are often called in Scripture _Dominions_, as _Ephesians 1.21._\n\n_Question_ 2. How this is true, that they do not bring railing\naccusation against dignities, when God himselfe sometimes speaks evill\nof them, and makes the Angels to execute his malediction?\n\n_Answer._ They are said to abstaine from speaking evill, 1.\u00a0Because\nthey do not speak evill, but when God commands them, and therefore\nit is not their malediction so much as Gods. 2.\u00a0Though they do speak\nevill of the men that are set in authority, and do evill also unto\nthem sometimes, as we see in the example of _Herod_, and in the Host of\n_Senacherib_, yet they do not speak evill of the dignities themselves,\nwhich was the sin of these imposters, of whom the Apostle speaks.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _Their sin is the greater, who are of a lower condition, if\nthey wax proud and despise dignities, then if they were set in a higher\ndegree._\n\nThis is the ground of the Apostles comparison. For otherwise it would\nmake nothing to the aggravation of the sinne of these men.\n\n_Reason_ 1. Because his sin is the greater, that is drawn unto sin upon\nthe lighter occasion or smaller temptation.\n\n2. Because such men are not moved by those reasons, that might and\nshould with-hold them from committing such a sin, which other men have\nnot after the same manner.\n\n_Vse._ This may serve for condemnation, to condemne the fashion of some\nmen of the lowest rank, who even in that condition of life are as proud,\nand more also sometimes, then they that are in the highest degree of\ndignity and honour.\n\nDoctrine 2. _The Angels are greater in power then all men._\n\n_Vse._ This may serve for the comfort of the faithfull, because God\nhath given the Angels a speciall charge over them, so that they are\nsaid to pitch their tents about them.\n\nDoctrine 3. _These powerfull Angels do most religiously abstaine from\nall sinne._\n\nFor what is here said in speciall, is to be understood also in generall.\n\n_Vse._ This may serve to admonish us, therefore the more carefully to\nbeware of sin; both because we are bound by the Law at least as well as\nthey, and also because otherwise we cannot have those good and powerful\nministring Spirits to take care of us.\n\n * * * * *\n\n Verse 12. _But these as naturall bruit beasts, made to be taken\n and destroyed, speak evill of the things that they\n understand not, and shall utterly perish in their own\n corruption._\n\n\n The Analysis.\n\nThe other part of the comparison is contained in this verse, wherein\nthe sin of the false teachers despising and speaking evill of dignities,\nis aggravated by a new comparison of the like, so that in this\nverse there is both a shewing of the dissimilitute, and also a whole\nsimilitude explained by its parts. The proposition of this similitude\ncontaines a description of naturall bruit beasts: the Apodosis contains\na description of false teachers, according to those qualities which\nthey have proportionably with those bruit beasts. The description of\nthe bruit beasts contains three things: 1.\u00a0Their inward nature, which\nis expressed by a negation, that they are _void of reason, bruits_.\n2.\u00a0Their acts or operations, which are said to proceed, not from\ncounsell, but _from nature, naturall_. 3.\u00a0Their end and destruction,\nthat they are _taken and destroyed_. To these there are three also\nanswerable in false teachers: 1.\u00a0That they are void of judgement,\n_they understand not_. 2.\u00a0That they are carryed with a naughty passion\nto speak evill, _speak evill of the things that they understand not_.\n3.\u00a0That they bring upon themselves destruction; _they shall perish in\ntheir own corruption_.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _Sin, where it reignes, turnes a man into a bruit beast as\nit were._\n\nThis is shewed in all those places of Scripture, where wicked men are\ncompared unto bruit beasts, either in generall, or in speciall, to\nHorses, Mules, Dogs, Swine, Foxes, Wolves, Beares, Lions, &c. Yea, they\nthat are in greatest honour and esteeme in this world, are accounted no\notherwise of by God, then as bruit beasts. The Monarchs, in _Daniel_,\nare alwayes compared unto wild beasts; and the Roman Emperours that\npersecuted the Church, are pointed out in the Apocalyps by the name of\nthe Dragon. And the Pope is not only called a beast, but is described\nas a very great monster among the beasts, with seven heads, and ten\nhornes.\n\n_Vse_ 1. This may serve to condemn those, that please themselves in\ntheir sins.\n\n2. To admonish us, so much the more to beware of sinne, lest at length\nwith _Nebuchadnezzar_ we be cast downe from the greatest glory to the\nlowest condition of all.\n\nDoctrine 2. _The fountaine of all this sin and misery is the want of a\nright and spirituall judgement._\n\n_Vse._ This may serve to admonish us, diligently therefore to betake\nour selves unto prayer, and other means, that are sanctified by God,\nfor the enlightning of our mind, and keeping it sound.\n\nDoctrine 3. _A signe of such a condition, that is, of a man turning to\na bruit beast, is, to follow the passions of corrupted nature, without\nreason._\n\n_Vse._ This may serve to convict and condemne many, that seeme unto\nthemselves to be excellent men.\n\nDoctrine 4. _Such men do corrupt also whatsoever naturall goodnesse\nthey have in them._\n\nThis is gathered from this word, _corruption_, as it is explained,\n_Iude_ verse\u00a010.\n\n_Vse._ This may serve to admonish us, therefore to hate and detest such\ncourses.\n\nDoctrine 5. _Such sinners are entangled in their sins, and kept unto\ndestruction, like as bruit beasts in their snares, wherewith they are\ntaken._\n\nSo _2\u00a0Timothy 2.26._ _Lamentations 1.14._\n\n_Vse._ This may serve to admonish us, to flye from all corruption, as\nwe would from the snares of eternall death.\n\n * * * * *\n\n Verse 13. _And shall receive the reward of unrighteousnesse, as\n they that count it pleasure to riot in the day time:\n spots |they are| and blemishes, sporting themselves\n with their own deceivings while they feast with you:_\n\n Verse 14. _Having eyes full of adultery, and that cannot cease\n from sin, beguiling unstable soules; an heart they\n have exercised with covetous practises, cursed\n children._\n\n\n The Analysis.\n\nAfter that description of these men, which was set down in the\nthree fore-going verses, here in the beginning of this 13 verse, is\nagaine repeated that just punishment which they must expect: _they\nshall receive the reward of unrighteousnesse_. Then he makes a new\ndescription of the same men, that they might wax the more fierce if\nit were possible. And he describes them by three chiefe vices, 1.\u00a0By\nthe luxury, whereunto they gave their minds. 2.\u00a0By their uncleannesse,\n3.\u00a0By their covetousnesse. Their luxury is set forth and aggravated,\n1.\u00a0By the adjunct of pleasure. 2.\u00a0By the adjunct of time, that it was\nin the _day time_. 3.\u00a0By the effect, that they did by this means, as\nspots and blemishes, defile not only themselves, but also those with\nwhom they were conversant. Of which effect also he shewes the cause\nin another effect, that _deceiving_ was joyned with this luxury. Their\nuncleannesse is described, 1.\u00a0By the helping causes or instruments,\nin these words: _Having eyes full of adultery_. 2.\u00a0By the adjunct of\nconstancy, because _they cannot cease from sin_. 3.\u00a0By the effect,\n_beguiling unstable soules_. Their covetousnesse is explained, 1.\u00a0By\nthe primary subject of it, in these words, _the heart_, there it was\nseated. 2.\u00a0By the adjunct of custome, in these words, _A heart\n\u2666exercised_. Last of all, the end and summe of this description is\nexpressed, that they are _accursed children_.\n\n \u2666 \u201cexexcised\u201d replaced with \u201cexercised\u201d\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _When we think of the sins of wicked men, we should\nlikewise think of their punishments._\n\nThis is gathered therehence, that the Apostle doth ever now and then\nput in this, while he speaks of these mens sins.\n\n_Reason_ 1. Because these two are in Gods purpose and their own nature\nknit together.\n\n2. Because the consideration of sin doth oftentimes more hurt then good,\nif the consideration of the punishment be not joyned unto it.\n\n_Vse._ This may serve to condemne those, that take delight only in the\ncommemoration either of their own, or other mens sins.\n\nDoctrine 2. _Profuse luxury is a signe of a man sinning securely._\n\nThis is gathered out of the text, and it is expresly set down, _Iude_\nverse\u00a011.\n\n_Reason._ Because such men do either not think at all of the judgements\nof God, or do labour at least to remove such thoughts out of their\nminds.\n\n_Vse_ 1. This may serve to instruct us, not to account such men happy,\nas the multitude useth to do.\n\n2. To admonish us to beware of such excesse.\n\nDoctrine 3. _Luxury, the more it is shewed openly, the more it is to be\ncondemned._\n\nThis is gathered from that Epithete, _in the day time_.\n\n_Reason._ Because it is so much the farther off from shame, and\nconsequently from repentance.\n\n_Vse._ This may serve to condemne that impudence, which many men have\ngotten.\n\nDoctrine 4. _There is the greatest danger in those sins, from which the\ngreatest pleasure and delight ariseth._\n\n_Reason._ Because pleasure is a signe of a perfect habit.\n\n2. Because pleasure is very hardly left.\n\n_Use._ This may serve to admonish us, to beware of those delights which\narise from sin.\n\nDoctrine 5. _They that please themselves most in their sins, do most\ndefile and contaminate both themselves and others._\n\nThis is gathered from these words, spots and blemishes, as it is also\n_Iude_ verse\u00a012.\n\n_Reason._ Because the more any sin appears in the Church, the greater\ndishonour doth it bring, not only to the sinner himselfe, but also to\nthe whole Church, whereof he is a member.\n\nDoctrine 6. _The outward members also of wicked men are full of\nwickednesse._\n\nThis is gathered therehence, _Having eyes full_, &c.\n\n_Reason_ 1. Because out of the abundance of the heart all our faculties,\nand all the instruments of operations receive impressions answerable\nunto the heart.\n\n2. Because sin, or temptation unto sin is admitted into the heart it\nselfe by the outward senses, as by channels or gates; so that the eyes\nand such like corporeall instruments are filled two wayes, both in the\ningresse and the egresse of sin: Whence it comes to passe, that as the\ngates of a great City use to be fuller then the other parts of the City,\nby reason of the frequent ingresse and egresse of people, so also are\nthe eyes of such like men.\n\n_Use_ 1. This may serve to instruct us, to see and bewaile the\nmiserable condition, whereunto men are obnoxious by reason of sin;\nbecause they have no part clean or void of sin.\n\n2. To admonish us, to use all care to cleanse our selves, and all our\nfaculties and parts both of body and mind from such uncleannesse.\n\nDoctrine 7. _The uncleannesse of the body is oftentimes joyned with\nimpurity of religion._\n\nThis is gathered from these words; _adultery_.\n\n_Reason_ 1. Because the hindring cause or that which keeps it off is\nremoved, namely, pure religion.\n\n2. Because this is the just judgement of God, _Romans 1.26._\n\n3. Because by reason of these carnall affections men do withdraw\nthemselves from piety, or impugne it.\n\n_Vse._ This may serve to admonish us, so much the more religiously to\nimbrace purity in religion.\n\nDoctrine 8. _In such men covetousnesse is oftentimes joyned with their\nimpiety._\n\nThis is gathered from these words, _covetous practises_.\n\n_Reason._ Because that doth chiefly pertaine to the rule and sway which\nthe devill exerciseth over his servants, _1\u00a0Iohn 2.16._\n\n2. Because by covetousnesse they seek those things that serve to\nnourish their impurity of life.\n\n_Vse._ This may serve for a generall admonition, to abstaine even from\nthe least sins, if we would not admit of others also.\n\nDoctrine 9. _The exercising of the heart unto such sins, doth very much\nstrengthen and increase them._\n\nThis is gathered from that word: _A heart they have exercised_.\n\n_Reason_ 1. Because exercising a mans selfe unto sin brings in and\nincreaseth the habit.\n\n2. It is a token that a man takes pleasure in such sins. For no man\ndoth willingly exercise himselfe in those things wherein he takes no\ndelight.\n\n_Use._ This may serve to admonish us, according to the counsell of the\nApostle, _1\u00a0Timothy 4.7._ to exercise our selves unto godlinesse, not\nunto wickednesse. For as the Apostle there saith, verse\u00a08. that _bodily\nexercise profiteth little_; so in this comparison may it be said, that\nthe exercise of sin is not only unprofitable, but very hurtfull.\n\nDoctrine 10. _They that are after this manner accustomed unto their\nsins, are hardned in them._\n\nThis is gathered from these words; _They cannot cease from sinne._\n\n_Reason._ Because by this means sin gets great strength and dominion.\n\n2. Because every way unto repentance is stopped up.\n\n_Vse._ This may serve to admonish us, to leave off our wicked purposes\nin time.\n\nDoctrine 11. _Such men are most to be detested._\n\nThis is gathered from these words: _cursed children_.\n\n_Reason._ Because they are most opposite and contrary unto that which\nis most to be loved.\n\n_Vse._ This may serve to exhort us, to shew our zeale in flying from\nsin and sinners.\n\n * * * * *\n\n Verse 15. _Which have forsaken the right way, and are gone\n astray following the way of Balaam the son of Bosor,\n who loved the wages of unrighteousnesse,_\n\n Verse 16. _But was rebuked for his iniquity: the dumbe Asse\n speaking with mans voice, forbad the madnesse of the\n Prophet._\n\n\n The Analysis.\n\nThe Apostle here still continues in explaining and illustrating the\ncovetousnesse of these men by way of a similitude, which he makes\nbetweene them and _Balaam_ the son of _Bosor_. Now the quality wherein\nthey are compared is first propounded in generall, that they followed\nhis way, that is, they imitated him in the like manner of doing, and\nthen set forth in particular, 1.\u00a0By the effect, that they forsook the\nright way, and went astray into by wayes, that is, into naughty and\nwicked wayes. 2.\u00a0By the proper cause of this effect, that they loved\nthe wages of unrighteousnesse, like as he loved it, that is, for the\ndesire of filthy lucre they gave themselves over unto impiety and\nunrighteousnesse. 3.\u00a0By the adjunct that followes upon this effect,\nnamely, Gods rebuking of him, verse\u00a016. which is set forth by the\ninstrument, that he made use of to do it, namely, a dumbe Asse. The\nfitnesse also of this instrument as he was made use of at that time,\nis declared by their inequality, because he shewes that this Asse was\nin some sort wiser then his Master. For when the Master, though he was\na Prophet, was mad, this Asse by his wisdome as it were, rebuked and\ncorrected that madnesse.\n\n_Question._ But here a question may be made concerning this _Balaam_\nthe son of _Bosor_, who is here called a Prophet, and yet is said to\nhave sinned most wickedly, Whether he were a true Prophet of God, or no?\n\n_Answer._ He was sometime endued with the gift of Prophesie that God\nhad communicated unto him, as it appears, _Numbers 22._ so 23, 24. But\nin a speciall manner in 23.26. the Lord is said to have _put words into\nhis mouth_, so also verse 20. & chapter 24.2. _the Spirit of the Lord_\nis said _to have come upon him_, and verse\u00a04. he is said to have _heard\nthe words of God_. Yet he was not a holy Prophet of God, but as he was\ngiven to other vices, and especially to covetousnesse, so also he was\nskilfull in the Magick arts, by whose helpe, as it is said _Numbers\n24.1._ he used to seek for inchantments. Such an one therefore he was\namongst the Prophets, as _Iudas_ was amongst the Apostles: of which\nsort also the old Prophet that dwelt at _Bethel_, seemes to have beene\nin some respect.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _The wicked of every latter age do in their courses imitate\nthose wicked men, that lived before them._\n\nThis is gathered from these words: _Following the way of Balaam_.\n\nFor these men did not propose _Balaam_ unto themselves for an example\nto imitate, but because they went in the same wayes, therefore they are\nsaid to have followed him.\n\n_Reason_ 1. Because that in-bred corruption, from which such wicked\ncourses are derived, as from their originall fountaine, is one and the\nsame. For although it doth not work alwayes and in all altogether after\nthe same manner, yet when it meets with natures alike, and the like\noccasions also happen, then it is no lesse like it selfe, then an egge\nis like an egge.\n\n2. Because the same teacher of wickednesse, the tempter and old Serpent\nworks effectually in his bond slaves throughout all ages.\n\n3. Because oftentimes also the courses fore-going do not only by\ntradition, but by transmission as it were also beget courses like\nthemselves.\n\n_Vse_ 1. This may serve to enforme us, not to be too much troubled at\nthe wickednesse of men, that live with us, because there is nothing new\nunder the Sunne in that kinde.\n\n2. To admonish us, not to expect any singular thing from wicked men,\nwhile they remaine such, above that which we read of other wicked men\nbefore them in ancient time.\n\n3. To exhort us therefore, to labour to be like the ancient godly men,\nthat are commended in Scripture.\n\nDoctrine 2. _This is common to all the wicked, to forsake the right way,\nand go astray in that which is not good._\n\nThis is gathered from these words, _Which having forsaken the right way\nare gone astray_.\n\n_Reason_ 1. Because the right way is in observing the will of God, or\nin doing the good works which God hath before ordained that we should\nwalk in them, _Ephesians 2.10._ _Psalms 119.1,2._ &c. But wickednesse\nis another crooked way, which men have found out themselves, cleane\ncontrary to the will of God.\n\n2. Because that is the right way which certainly leadeth unto life, and\neternall happinesse, _Matthew 7.14._ but wickednesse tendeth unto death,\n_Proverbs 7.27._ & _8.36._\n\n_Use._ This may serve to admonish us, diligently to beware of this\ngoing astray, alwayes looking unto the right way.\n\nDoctrine 3. _Covetousnesse, where it prevaileth, doth most certainly\nproduce this going astray from the right way._\n\nThis is gathered from these words: _who loved the wages of\nunrighteousnesse_: so _1\u00a0Timothy 6.17._ He that trusts in uncertaine\nriches, doth not trust in the living God; and therefore he doth\nnecessarily follow a new way clean contrary unto that which the true\nand living God hath shewed us.\n\n_Reason._ Because a covetous man is obnoxious unto all the temptations\nof the devill, which have any shew of gaine; so that he accounts gaine\ngodlinesse, _1\u00a0Timothy 6.5,9._ and this is it which is meant in the\ntext, _they love the wages of unrighteousnesse_, that is, they seek\nlucre, though it be joyned with the greatest iniquity.\n\n_Vse_ 1. This may serve to admonish us, to take heed therefore and flye\nfrom covetousnesse, as from the greatest plague and enemy of godlinesse,\n_Colossians 3.5._\n\n2. To exhort us, to labour for contentment, _1\u00a0Timothy 6.6,8._\n\nDoctrine 4. _All such wickednesse is rebuked by God._\n\nThis is gathered from the beginning of verse\u00a016. _But was rebuked_, &c.\n\n_Reason_ 1. Because the Scripture and law it selfe which is\ntransgressed by sin, doth therefore rebuke that sin, _Romans 7.7._\n\n2. The consciences of sinners do usually also check them, _Romans 2.15._\n\n3. The very creatures do it also after their manner, _Deuteronomy\n31.28._ and if they should not in their appointed order sufficiently\nrebuke sinners, there should some extraordinary miracle be shewed\nrather then they should not be convicted, as we see here in the example\nof _Balaam_.\n\n_Vse_ 1. This may serve to admonish us, to apply our minds unto these\nrebukings of God, and not to be carelesse of them, as desperate men\nuse to be; but to yeeld unto them, and shun all those things that are\nrebuked by God, either in the Scriptures, or in our consciences, or in\nthe creatures.\n\n2. To exhort us, to use all diligence to seek and preserve in our\nselves that testimony of God and our conscience, which may be for our\ncomfort, and not for our rebuke.\n\nDoctrine 5. _Those men are extreamly and brutishly mad, that will\nnot be rebuked or stopped in their impiety, unlesse it be by some\nmiraculous worke._\n\nThis is gathered from the end of verse\u00a016. _the dumbe Asse speaking\nwith mans voice, forbad the madnesse of the Prophet_.\n\n_Reason._ Because such men are deprived of common sense touching\nspirituall things, and are given over unto a reprobate sense.\n\n_Vse._ This may serve to admonish us, to beware of that hardnesse of\nheart, which cannot beleeve God speaking in his word; and not to give\nway to that vaine imagination, which _Dives_ with his brethren is said\nto have maintained, _Luke 16.30._ and _Abraham_ refutes, verse\u00a031.\n\n * * * * *\n\n Verse 17. _These are welles without water, clouds that are\n carried with a tempest, to whom the mist of darknesse\n is reserved for ever. _\n\n Verse 18. _For when they speak great swelling words of vanity,\n they allure through the lusts of the flesh, through\n much wantonnesse, those that were cleane escaped from\n them who live in errour._\n\n Verse 19. _While they promise them liberty, they themselves\n are the servants of corruption: for of whom a man is\n overcome, of the same is he brought in bondage._\n\n Verse 20. _For, if, after they have escaped the pollutions\n of the world, through the knowledge of the Lord\n and Saviour Jesus Christ, they are againe entangled\n therein, and overcome, the latter end is worse with\n them then the beginning._\n\n Verse 21. _For it had beene better for them not to have knowne\n the way of righteousnesse, then after they have knowne\n it, to turne from the holy commandement delivered unto\n them._\n\n Verse 22. _But it is hapned unto them according to the true\n Proverbe; The Dog is turned to his own vomit againe,\n and the Sow that was washed to her wallowing in the\n mire._\n\n\n The Analysis.\n\nIn these verses is contained a refutation of the false teachers, of\nwhom a description was made before. Now the sum of this refutation\nconsists herein, that all those things were vain, which they promised\nto their disciples or followers. And this is in generall shewed by\nthose comparisons which are made verse\u00a017. Where these teachers are\nsaid to be wels as it were, without water, and clouds without raine,\nbecause they make shew of many things worthy to be desired, but they\nperforme nothing at all. Upon occasion of these similitudes, by the\nway he repeats the punishment which God had prepared for them, by a\ncontinuation of the same Allegory, namely, that whereas they are wels\nas it were, or clouds making shew of some mist, they shall at length\ncertainly find the mist of eternall darknesse. 2.\u00a0The same vanity is\nillustrated by the impulsive cause that moved them to spread abroad\ntheir new opinions, which was their swelling vanity, verse\u00a018. in the\nbeginning, and by the effect thereof, which was their crafty seducing\nof Christians to give themselves over to the lusts of the flesh, at\nthe end of the same verse. 3.\u00a0The same vanity of their promises is\nset forth, verse\u00a019. at the beginning, by the great dissimilitude and\nopposition that is betwixt them and their promises. For they promised\nliberty unto others, when they themselves were servants of corruption.\nThence the vanity of their promises is made manifest and palpable\nas it were; because they promised that, whereunto they themselves\nwere strangers, and far remote from it. 4.\u00a0That which is put in the\ndissimilitude, namely, that they were servants of corruption, because\nsome might make a doubt of it, the Apostle confirmes it at the end of\nverse\u00a019. by the generall definition or description of a servant, or\nthat bondage which he meant, namely, that he is another mans servant,\nthat is overcome by him. For he that is taken by the enemy in warre,\nis brought in bondage to him, at least untill he hath payed the just\nprice of his ransome. 5.\u00a0The misery of this bondage is amplified in\nrespect of those, that have made profession of faith and holinesse, by\ncomparing things unequall, betwixt that condition, whereunto they were\nobnoxious before their calling, and this which they have brought upon\nthemselves by their Apostasie, where the misery of the latter condition\nis made greater then the former, verse\u00a020. and the reason of it is\ngiven, verse 21. Because the sin is greater, which is committed after\nand against the knowledge of the right way, then that which is done\nthrough ignorance; which inequality is also illustrated by a comparison\nof the like things, that is explained in proverbiall sentences, of the\nDog and the Sow, verse\u00a022.\n\n_Question._ Here ariseth a Question, Whether those that were seduced by\nthe false teachers, were before true believers?\n\n_Answer._ They had that faith which we use to call temporary faith, but\nthey were never soundly rooted in faith. This is proved out of the 14\nverse, where all those that were seduced by these deceivers are called\n_unstable soules_. For if they had beene by sound faith grafted into\nChrist, then they should have been stable and corroborated in him also.\nAnd whereas they are said verse\u00a018. _to have cleane escaped from the\nwicked_, this was, 1.\u00a0In respect of the profession which they had made\nof their true conversion. 2.\u00a0In respect of the assent, which we must\nthink that they did give inwardly also unto the word, by which they\nwere called to this conversion. 3.\u00a0In respect of the change which\nthey had made in their outward carriage. 4.\u00a0In respect of some small\nbeginning also, whereby they tended towards holinesse it selfe.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _They that go astray themselves from the right way, and\ncause others to go astray, whatsoever they make shew of, they have\nnothing else in themselves or in their errours but vanity._\n\nThis is gathered out of verse\u00a017. and the beginning of 18. For they\nare said in the text to be as it were vanity it selfe, as _Solomon_\nsaith of all things that are under the Sunne, in respect of happinesse\nthey are vanity of vanities. Now they are said to be vain, 1.\u00a0Because\nthey have only a shew of some truth or good, not the thing it selfe.\n2.\u00a0Because they make a shew of communicating some good unto others,\nbut they do not performe it, nor can they. For that is properly called\nvaine, which is void of that thing which it should have, or which is\nunfit for that use and end whereunto it should serve.\n\n_Reason_ 1. Because they have forsaken God, who is the fountaine of all\ntrue and solid good.\n\n2. Because they are led by Sathan, who is the father of lyes and of all\nvanity.\n\n_Vse._ This may serve to admonish us, to beware therefore of such men,\nthat we be not in any wise deceived by them. For this were to imbrace\nvanity in stead of eternall happinesse.\n\nDoctrine 2. _Yet such men in their vanity are usually most puffed up._\n\nThis is gathered from verse\u00a018. in the beginning. So _1\u00a0Corinthians\n8.1._ _Knowledge puffeth up._ Which if it be true of the knowledge of\nthings that are true in themselves, if they be not known as they ought\nto be known, as it is explained, verse\u00a02. Then much more must we think\nso of that knowledge which hath a shew of some singular excellency,\nwhen there is no solid good in it at all.\n\n_Reason._ Because such men seeme to themselves to be wise, not only\nabove the ordinary sort, but also above those that excell in the Church\nof God, yea sometimes above the Apostles themselves and Prophets, and\ntherefore are wont to boast of some depths which they have; which the\nholy Ghost therefore cals the depths of Sathan, _Apocalype 2.24._\n\n_Vse._ This may serve to informe us, alwayes to suspect those men, that\nare in a wonderfull manner puffed up with their own private conceits of\nsome part of religion.\n\nDoctrine 3. _That such men do oftentimes seduce many, and have divers\nfollowers, it comes to passe chiefly thereby, that their doctrine,\neither for the matter of it, or the manner of their teaching, is very\nagreeable to the carnall lusts of men._\n\nThis is gathered from these words: _they allure through the lusts of\nthe flesh_.\n\n_Reason._ Because as the flesh doth easily apply it selfe at all times\nunto carnall doctrine, by reason of that communion that is betwixt them;\nso especially and most easily doth it, when the doctrine is covered\nwith a shew of religion or truth.\n\n_Use._ This may serve for admonition, that if we would be safe from\ninfection and seducing, we should diligently labour for mortification\nof the flesh. For neither are they only in danger of seducing that have\nnot yet known the truth, but they also that have in some sort clean\nescaped from those that live in errour, as it is in the text.\n\nDoctrine 4. _The chiefe lust of the flesh, whereby men are wont to be\nseduced, is the love of carnall liberty._\n\nThis is gathered from the beginning of verse\u00a019. So _Psalme 2.3._\n\n_Reason_ 1. Because the flesh alwayes seeketh its peace and quietnesse,\nwhich it cannot enjoy, but by giving it selfe over unto the lusts\nthereof; and hence it is that carnall men account the command of God\nand his Word, a yoke, \u2666and strong cords, and bands, &c.\n\n \u2666 \u201caud\u201d replaced with \u201cand\u201d\n\n2. Because in liberty there is some kinde of shew of that dignity and\nexcellency, whereof all the sons of _Adam_ are most desirous ever since\nthey drank in that poyson of the Serpent, _Ye shall be like Gods._\n\n3. Because it hath a false shadow of that Christian liberty, whereunto\nwe are called, _Iohn 8.32,33,34._ Hence it is, that the cursed sect\nof Libertines, which under a shew of liberty overthrowes all religion,\nfindeth many well-wishers thereunto, even amongst those that are\nChristians in name.\n\n_Vse_ 1. This may serve to condemne those, that alwayes follow after\nliberty of what kind soever it be. For Christians are the servants of\nrighteousnesse, although they be free from sin, _Romans 6.18._\n\n2. To admonish us, to represse and restraine in our selves this carnall\ndesire of liberty, _1\u00a0Corinthians 9.27._\n\nDoctrine 5. _They that most labour for this carnall liberty, are the\nmost wretched servants of sin._\n\nThis is gathered from these words; _they are the servants of\ncorruption_. So _Romans 6.20._\n\n_Reason_ 1. Because they are overcome and led captive by sinne.\n\n2. Because they give up themselves wholly to obey sinne, _Romans\n6. 16.19._\n\n3. Because they remain in this bondage, although it be the worst of\nall, with a kind of pleasure; so that they are the servants of sin\nmore, then those are the servants of men, that are gally-slaves: for\nthese mens minds alwayes wish for liberty, but the others are very well\npleased in their most servile condition.\n\n_Vse_ 1. This may serve to informe us, how we should stand affected\ntowards such men. For although they seem to themselves to be the only\nhappy men almost, yet they are in truth objects most worthy of pity,\nand not of envie.\n\n2. To admonish us, more and more to get out of this bondage, by\nyeelding our selves wholly unto God and his righteousnesse, _Romans\n6.18,19,22._\n\nDoctrine 6. _They that are brought into this bondage, after that they\nhave made profession and confession of the truth, their condition is\nmore deplorable, then the condition of other sinners._\n\nThis is gathered from, verse 20,21.\n\n_Reason_ 1. Because their sin is greater then other mens. For where no\nlaw is, there is no sin; where the law or the knowledge of the law is\nlesse, there the sin is lesse: but where the knowledge of Gods law and\nhis will is greater, there the sin is made greater and heavier.\n\n2. Because they do wonderfully dishonour God, while they professe\nthemselves to have known his discipline, and to have had experience of\nit in some measure, and do afterwards reject it, and prefer sin before\nit.\n\n3. Because the devill the Prince of sin doth more severely beset those,\nthat he hath withdrawne unto himselfe from the flight as it were,\n_Matthew 12.45._\n\n4. Because the anger of God is incensed against such men, _Hebrews\n10.26,27._\n\n5. Because there is scarce any place left for them to repent, _Hebrews\n6.6._\n\n_Vse._ This may serve to admonish all those, that know the way of God,\nto labour also to continue constantly in the same, in all parts of\ntheir life and conversation.\n\nDoctrine 7. _The filthinesse of sinne should make men to abhorre a\nreturning to the bondage thereof._\n\n_Reason_ 1. Because we are called unto purity.\n\n2. Because we have professed an abomination of that impurity which is\nin sin.\n\n3. Because it is abominable unto God, and makes men abominable in his\nsight.\n\n_Vse_ 1. This may serve to condemne those, that take delight in this\nfilthinesse, and think they gain credit unto themselves thereby, by\ngracing and setting out their speech with oathes, and labour to make\ntheir conversation pleasing, by applying themselves unto the customes\nand vicious and filthy courses of men.\n\n2. To admonish us, to put before our eyes this filthinesse of sin. So\nshall we renew our repentance, and be confirmed in the grace of\nperseverance.\n\n\n\n\n Illustration: (\u2021 decoration)\n\n Chapter III.\n\n\n Verse 1. _This second Epistle (beloved) I now write unto you,\n in both which I stir up your pure minds by way of\n remembrance:_\n\n Verse 2. _That ye may be mindfull of the words which were\n spoken before by the holy Prophets, and of the\n commandement of us the Apostles of the Lord and\n Saviour._\n\n\n The Analysis.\n\nTHE Apostle now making haste to the end of the Epistle, 1.\u00a0Repeats\nthe scope and aime that he had in writing, in the 1 & 2 verses. 2.\u00a0He\ndoth again describe those men, of whom he writes this Epistle, that\nthey should beware, verse 3,4. 3.\u00a0He refutes their \u2666blasphemies, from\nverse\u00a05. to verse\u00a011. 4.\u00a0He shewes the use and fruit of his doctrine,\nwhich all the faithfull should make of it, from verse\u00a011 to the end.\nIn repeating the end and scope of the Epistle he sets it forth and\ndescribes it, 1.\u00a0By the _genus_, that it is _a putting in remembrance_.\n2.\u00a0By the effect, that it _stirres up_. 3.\u00a0By the object, that it was\ndirected unto them, that had a pure minde. 4.\u00a0By the means how to\nobtaine this effect, namely, those things which were spoken before by\nthe Prophets, and commanded by the Apostles, verse\u00a02. 5.\u00a0By the manner\nhow all these things might be made the more effectuall: to which\npurpose he useth a kinde of illustration, namely, that this putting\nin remembrance was iterated and repeated with an earnest vehemency.\n_This second Epistle I write_, and that with a fatherly kind of love,\nwhich is intimated in the title which he gives them, when he cals them\n_beloved_. Of the putting in remembrance we spake before, chapter\u00a01.\nverse\u00a012,13. and also of stirring up: Therefore passing over them, we\ncome to the next.\n\n \u2666 \u201cblaspemies\u201d replaced with \u201cblasphemies\u201d\n\nDoctrines arising herehence.\n\nDoctrine 1. _The minds of the faithfull should be indued with purity,\nand sincerity, that they may receive the divine admonitions as they\nought to be received._\n\nThis is gathered from these words: _I stir up your pure minds_. Now he\ndoth not so much commend them by this his testimony, as shew them, what\nthing they ought chiefly to labour for, that they may receive benefit\nby this writing. So _Iames 1.21._ and this first Epistle chapter\u00a02.\nverse\u00a02.\n\n_Reason_ 1. Because, as in all things that are of any moment, there\nis alwayes required some preparing of the subject, for example, as\nin husbandry, plowing and harrowing of the ground: so and much more\nalso is it required that we should prepare our hearts to receive the\nword of God with benefit, _Ieremiah 4.3,4._ Now there can be no fitter\npreparation, then by sincerity to lay aside all those things, that are\ncontrary to the word, and hinder the efficacy thereof.\n\n2. Because the word of God is sincere, and therefore it requires\nsincerity in those that receive it, _1\u00a0Epistle_ chapter\u00a02. verse\u00a02.\n\n3. Because without sincerity nothing at all is done aright. For\nsincerity is the common affection of obedience.\n\n_Vse_ 1. This may serve to reprove those, that have no care at all,\nrightly to dispose themselves for to receive the word of God aright.\n\n2. To exhort us, to labour chiefly for this purity of minde, and\nsincerity of heart.\n\nDoctrine 2. _They that have a pure minde, do willingly receive and\nretain those things that are proposed unto them out of the Prophets\nand Apostles._\n\nThis is gathered from verse 2.\n\n_Reason_ 1. Because Christs sheepe know his voice and follow him, _Iohn\n10.27._ Now his voice sounds in the Prophets and Apostles.\n\n2. Because in the Prophets and Apostles all things agree with sincerity,\n_1\u00a0Peter 2.2._ _Psalms 19.8,9._\n\n_Vse._ This may serve to informe us, to examine our minds according\nto this rule: for they that care not for the words of the Prophets and\nApostles, have not purity of minde; but they that cleave fast unto them,\nalthough it be accompanied with divers infirmities, have alwayes in\nreadinesse a sure argument of their sincerity.\n\nDoctrine 3. _Yet the very best have need to be often stirred up unto\nthese duties._\n\nThis is gathered from these words; _This second Epistle I now write._\n\nSo _Philippians 3.1_, and this Epistle, chapter\u00a01. verse\u00a010,13.\n\nDoctrine 4. _Such admonitions are works of Christian charity._\n\nThis is gathered from this title, _beloved_.\n\n_Reason_ 1. Because they tend to deliver men from the greatest evill,\nand to communicate unto them the greatest good.\n\n2. Because they pertaine unto the communication which is exercised by\ncharity.\n\n_Use_ 1. This may serve to reprove those that cannot endure admonitions,\nand take them for their enemies that use them. _Galatians 4.16._\n_2\u00a0Timothy 4.3._\n\n2. To exhort us, to exercise our selves unto this duty with all charity.\n\n * * * * *\n\n Verse 3. _Knowing this first, that there shall come in the last\n dayes, scoffers, walking after their own lusts,_\n\n Verse 4. _And saying, Where is the promise of his comming? For\n since the Fathers fell asleepe, all things continue as\n they were from the beginning of the creation._\n\n\n The Analysis.\n\nVpon occasion of the Apostles testimony before cited, there is in\nthese words a new description made of some wicked men of whom we\nmust greatly beware. For in that he saith, that this is first to be\nknowne, what these wicked men are, of whom he doth admonish us, he doth\nthereby mean not only to shew that this is necessary to be known for\nthe understanding and applying of the Apostles words with benefit, but\nalso that this may and ought to be chiefly observed out of the Apostles\nwords, namely, that there shall come such men in the last dayes. For\nso is this phrase explained, _Iude_, verse\u00a018. These wicked men are\ndescribed in generall, 1.\u00a0By their impiety towards God, that they\nare _scoffers_. 2.\u00a0By their impurity of life and deeds, that _they\nwalke after their own lusts_. Then in special by their arguing, that\nthe wicked scoffers used, to defend their impiety, and to remove the\ncontrary doctrine from themselves, verse\u00a04. For in those words is\nexpressed, 1.\u00a0their scoffing, which was before noted in generall, and\n2.\u00a0their argument is set forth, whereby they would perswade themselves\nand others, that they might walk after their own lusts, without feare\nor danger: namely, because the comming of God, the expectation whereof\ndid deterre men from such a life, is not to be feared, in these words:\n_Where is the promise of his comming_? Now this they confirmed to\nthemselves and others by a vaine comparing the times that went before\nwith those that were to come; that whereas there was no comming of\nthe Lord to judge the world since the times of the Fathers, and from\nthe creation of the world, there was no cause to feare that any such\nthing would happen at the end of the world, in these words, _For since\nthe Fathers fell asleepe, all things continue as they were from the\nbeginning of the creation_. Now this whole description, or rather the\nthing described, that is, this impiety, is illustrated by the adjunct\nof time, wherein chiefly and by a speciall kind of eminency or\nabundance it is found, namely, _in the last dayes_.\n\nThe Doctrines arising here-hence.\n\nDoctrine 1. _In the reading of the Scriptures we must give speciall\nheed unto those things whereof we have greatest use._\n\nThis is gathered from these words: _Knowing this first_. For the\nApostle would, that for the present they should first and chiefly think\nof those things, that the Apostles had spoken for their present use,\ntouching those wicked men.\n\nDoctrine 2. _The Scripture foretels most grievous things of the last\ndayes._\n\nSo _1 Timothy 4.1._ _2\u00a0Timothy 3.1._\n\n_Reason_ 1. For that iniquity doth abound more in the last dayes, it is\nbecause knowledge doth abound, which is held under righteousnesse: that\nmakes the sin the more sinfull, _Romans 7.13._ and doth more incense\nthe wrath of God, _Romans 1.18._\n\n2. Because the last ages, by reason of that depravednesse and\ncorruption which hath over-spread mankind, are as it were the sink\nof all the ages that went before, to receive their dregs.\n\n_Use_ 1. This may serve to informe us, not to be too much troubled in\nmind, when we see as it were an inundation of iniquity and impiety,\nflowing every where; because such things were foretold us before, _Iohn\n16.4._\n\n2. Not to fashion our selves to those courses, that are common in this\nage, but to prepare and arme our selves rather against their contagion.\n\nDoctrine 3. _Amongst wicked men they are the worst of all, that scoffe\nat godlinesse._\n\nThis is gathered from this word, _scoffers_.\n\n_Reason_ 1. Because they are not only unbelievers, but despisers of the\nfaith also. For scoffing is from contempt.\n\n2. Because their consciences are seared as it were with a hot iron,\nthat can be wrought upon by no instruction, and therefore they are\nquite desperate. For they have quenched and choaked even those naturall\nsparks, which are wont to break out in all mens hearts.\n\n3. Because they are the chosen instruments of the devill to turne\naside others from godlinesse, and to make the faithfull servants of God\nashamed of it, if it were possible. For the proper effect of scoffing\nis shame.\n\n_Vse._ This may serve to admonish us, to shun such scoffers as the\nmonsters and pests of mankind.\n\nDoctrine 4. _They that maintaine wicked opinions in their minde, are\ngiven to impurity in their life._\n\nThis is gathered therehence, that the same men are called _scoffers,\nand such as walk after their own lusts_.\n\n_Reason_ 1. Because the proper cause, why such men do labour so much\nto cast off all sense of religion, is no other, then that they may with\nall licentiousnesse, give themselves wholy over to their most filthy\nlusts.\n\n2. Because such wicked opinions or imaginations do let loose the raines\nto all concupiscence, and therefore are the cause of increasing that\nwickednesse, whereof at the first they were the effect.\n\n_Vse_ 1. This may serve to informe us, not to think that wicked and\nprofane and Atheisticall men do speak from any reason or judgement,\nwhen they scoffe at religion. For they are beasts in their life, and\ntherefore they have also beastly imaginations, which they are wont to\nbring forth under a shew of reason.\n\n2. To admonish us, in shunning profane and blasphemous opinions and\nimaginations, to beware especially of a wicked life, because it makes\nway for all wicked opinions.\n\nDoctrine \u26665. _That is proper to wicked and prophane men, in some sort\nto deny the comming of the Lord, and his judgement._\n\n \u2666 \u201cV\u201d replaced with \u201c5\u201d for consistency.\n\nThis is gathered from verse\u00a04. at the beginning.\n\n_Reason._ Because the expectation of judgement is a strong bridle to\nrestraine and keep in the wickednesse of men, which ungodly and profane\nmen do most of all desire to shake off.\n\n_Vse._ This may serve to admonish us, by all means to take heed, that\nwe be not any way partakers of that impiety: which comes to passe not\nonly then when we do utterly deny his comming, but also when we do\neither make any doubt of it, or apprehend it as a thing far off from us,\nor do ineffectually think of it, not edifying our selves in faith and\nobedience.\n\nDoctrine 6. _The fallacy wherewith wicked and profane men do deceive\nthemselves, consists therein, that they will believe nothing above\ntheir senses, and do oppose their sense against the testimony of God._\n\nThis is gathered verse\u00a04. at the end. _For since the Fathers_, &c.\n\n_Reason._ Because they are sensuall men, _Iude_, verse\u00a019. and are led\nby sense and sensible things, like as bruit beasts.\n\n_Vse_ 1. This may serve for information: hence we may understand that\nthe contradictions of profane men are void of all reason, and therefore\nare to be contemned with detestation. Nothing can be more contrary or\nmad, then to consult with nature about supernaturall things, and to\nfetch the judgement of spirituall things from sense.\n\n2. To admonish us, not to attribute any thing to our senses in matters\nof faith. For it is all one, as if we should seek the judgement of\nreason amongst bruit beasts.\n\n * * * * *\n\n Verse 5. _For this they willingly are ignorant of, that by the\n word of God the heavens were of old, and the earth\n standing out of the water, and in the water,_\n\n Verse 6. _Whereby the world, that then was, being overflowed\n with water, perished._\n\n Verse 7. _But the heavens and the earth which are now, by\n the same word are kept in store, reserved unto fire\n against the day of judgement, and perdition of ungodly\n men._\n\n\n The Analysis.\n\nIn the refutation of this profane opinion, the Apostle doth first\nreprove the ignorance of these profane men, verse 5,6,7. Secondly, he\ndoth instruct the faithfull touching the comming of the Lord in those\nthings, that did most pertaine to the confirmation of them in the truth\nagainst such temptations that might arise from such humane cavillings,\nverse 8,9,10. The Apostle reproves their ignorance, 1.\u00a0From the cause,\nthat it was voluntary or affected ignorance. 2.\u00a0From the object, namely\nthat truth, which they willingly were ignorant of, and did oppugne. Now\nthat truth which is affirmed contradicts that assertion, whereby these\nmen would confirme their opinion. For when they had said it, and had\nbrought it for an argument, that all things did continue in the same\nestate from the beginning of the creation, the Apostle denies this,\nand shewes the contrary by the history of the flood, verse\u00a06. then by\ncomparing things alike, he gathers that the same also is to be expected\nconcerning the destruction of the world by fire at the comming of the\nLord, that was before in some sort performed by the destruction of it\nin water, verse\u00a07. 3.\u00a0The reason of this consequence is taken from the\ncommon cause of creation, preservation, and both destructions of the\nworld, namely, the word & will of God, verse 5,7. 4.\u00a0He doth illustrate\nthe conclusion it selfe concerning the destruction of the world by the\nend thereof, that it may withall be applyed unto those wicked ones,\nwith whom he now dealt, verse\u00a07. at the end, while he cals the day of\nthe Lord _the day of judgement, and perdition of ungodly men_. For in\nthese words he threatens eternall damnation unto those profane men,\nthat denied his comming, w\u1d9c\u02b0 must certainly be expected at the comming\nof the Lord.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _It is the property of wicked men to be willingly ignorant\nof all things, that crosse their lusts._\n\nThis is gathered from these words: _They willingly are ignorant of_.\nAll men are ignorant of many things, but the faithfull are not ignorant\nof those things that are necessary for them unto salvation, nor do\nthey please themselves in the ignorance of any truth, much lesse in the\nignorance of those things that pertaine unto the practise of religion:\nnay they do very much labour for this knowledge, whereby they may be\nbrought unto eternall life: but the wicked, although they do very much\ndesire to know other things, yea and are too curious in it, yet they\nlove to be ignorant of those things that pertaine to the bridling of\ntheir lusts and reproving of their sins. This is that ignorance which\nis called voluntary and affected.\n\n_Reason_ 1. Because they affect those vices whereunto this knowledge\nis repugnant. Therefore they eschew knowledge as a thing that is evill\nunto them, and makes against them; and affect ignorance as a thing\nthat is good for them and very well agreeing with them. For he that\nhath resolved with himselfe to give his mind unto sin, and to continue\ntherein, seekes to have peace and quietnesse in that condition, and\ntherefore abhorres that truth which convinceth his conscience of sin,\nand suffers him not to sleep in it.\n\n2. Because he is given unto those lusts that stop up the way unto\nsaving knowledge, and hold him ensnared and intangled so that he cannot\nfreely endeavour and labour for true knowledge: therefore he affects\nignorance in this respect, not so much in it selfe, as in the cause of\nit.\n\n_Vse_ 1. This may serve to convince those, that please themselves in\nthe ignorance of holy things, because this is the property of a wicked\nman.\n\n2. To admonish us, never to shut our eyes against the light of the\ntruth.\n\n3. To exhort us, on the contrary to use all our endeavour and give all\ndiligence to gaine knowledge, especially in those things that pertaine\nto our own practise and life.\n\nDoctrine 2. _It makes verie much for the taking away or lessening of\nour ignorance, to look upon the works of God that are past, that from\nthem we may gather the works that are to come._\n\nThis is gathered from the comparison that is here made, verse 5,6,7.\n\n_Reason._ Because the works of God are as looking-glasses, wherein Gods\nsufficiency and efficiency are proposed unto us to behold.\n\n_Vse._ This may serve to admonish us, not to look slightly upon the\nworks of God, nor to read the histories of them as we read humane\nhistories, but so, that we may alwayes behold God in them.\n\nDoctrine 3. _Those publick works of God, the creation, preservation,\nand destruction of the world, first by water, secondly by fire, are\noften to be meditated upon, and compared one with the other._\n\nThis is gathered from the same comparison.\n\n_Reason._ Because God hath proposed those, as very remarkable arguments,\nto worke some sense at least of religion in mens minds.\n\n_Vse._ This may serve to exhort us, to exercise our selves in these\nmeditations, which God hath commended unto all sorts of men.\n\nDoctrine 4. _In all such works of God, that is especially to be\nconsidered, that they are by the word of God, and do depend thereupon._\n\nThis is gathered from verse 5,7.\n\n_Reason._ Because we can receive no benefit by meditating upon Gods\nworks, unlesse we do behold the perfection of God in them. Now the\nperfection of God in his works doth very much appeare therein, that\nall things are done by his word and according to his will.\n\n_Vse._ This may serve to admonish us, to turne our eyes from all\nsecond causes, and to acknowledge God and his word in all things. For\nthence it comes to passe, that men often times attribute those things\nunto fortune, which are done by God, because they are ignorant of the\npower of Gods word. And such an opposition there seems to be in the\ntext, betwixt the words of the wicked, (when they say that all things\ncontinue, making no mention in the mean time of God, by whose power\nthey continue; but rather closely attributing this continuance to\nfortune or second causes,) and that assertion of the Apostle, whereby\nhe affirmes that the world was at first by Gods word, and is kept by\nthe same word:\n\nDoctrine 5. _Every consideration of the works of God should be applyed\nto the comfort of the faithfull, and terrour of the wicked._\n\nThis is gathered from verse\u00a07. at the end.\n\n * * * * *\n\n Verse 8. _But (beloved) be not ignorant of this one thing, that\n one day is with the Lord as a thousand yeares, and a\n thousand yeares as one day._\n\n Verse 9. _The Lord is not slack concerning his promise, (as\n some men count slacknesse) but is long-suffering to us\n ward, not willing that any should perish; but that all\n should come to repentance._\n\n Verse 10. _But the day of the Lord will come as a thiefe in\n the night, in the which the heavens shall passe away\n with a great noise, and the elements shall melt with\n fervent heat, the earth also; and the works that are\n therein shall be burnt up._\n\n\n The Analysis.\n\nIn this other \u2666part of the refutation the Apostle propoundeth\nunto the godly and faithfull those things that might establish and\nconfirme their hearts in the truth, touching the comming of the Lord.\n1.\u00a0Therefore he perswades them to understanding and knowledge, contrary\nto the ignorance of the wicked. For whereas he had spoken before of\nthe wicked, _this they are willingly ignorant of_, now turning to the\nfaithfull he exhorts them unto the contrary. _But be not you ignorant\nof this one thing._ 2.\u00a0He propounds the thing it selfe, which he\nwould have them in a speciall manner to understand and observe, which\ncontaines two things. 1.\u00a0That the prolonging of the Lords comming is\nnot with that slacknesse, which should be a stumbling-block to any\nman, both because it is not to be judged of according to our sense, but\nby the eternity of God, in respect whereof that space of time, which\nseemes very long unto us, is but as one day, verse\u00a08. and also because\nthe end of this prolonging is the conversion and salvation of sinners:\nand therefore this prolonging proceeds not so much from slacknesse,\nas from patience, verse\u00a09. 2.\u00a0That the manner of his comming, (both\nbecause it shall be sudden, and also because it shall be with majesty\nand great terrour,) is such, that it should rather make men carefull to\nprepare themselves for it, then to be curious in inquiring about the\ntime it selfe, or to complaine of slacknesse.\n\n \u2666 \u201cpatt\u201d replaced with \u201cpart\u201d\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _When wicked and profane men are reproved, refuted and\ncondemned in Scripture, this is done for the faithfull and elects sake,\nwhose edification and salvation God hath respect unto, even when he\nseemes to speak unto others._\n\nThis is gathered from the beginning of verse\u00a08. where the Apostle\nturning himselfe directly unto the faithfull, shewes that these wicked\nmen were refuted for their good. So _2\u00a0Thessalonians 2.13._ _Iude_\nverse\u00a020. _1\u00a0Timothy 6.11._ _2\u00a0Timothy 3.14._\n\n_Reason_ 1. Because the whole Scripture and all the meanes of salvation\ndo by a speciall kind or propriety belong unto the faithfull.\n\n2. Because God will not have his word to passe without some fruit: Now\nwicked men are oftentimes so fore-lorne, that no congruous fruit can be\nexpected in them, but only in the faithfull.\n\n_Vse_ 1. This may serve to informe us, to judge aright of Gods\nintention in those things that he doth about men that are past all hope\nand incorrigible. For as the Apostle saith of Oxen, that God taketh not\ncare for Oxen, but for men; so should we think that God taketh not care\nso much for these bestiall men, as for the faithfull and elect whom he\ndoth chiefly speak unto even when he seemes to speak unto others.\n\n2. To admonish us, not to neglect or despise such rebukings of the\nwicked, as if they did nothing belong unto us, but wisely to turne it\nto our own use.\n\nDoctrine 2. _The faithfull do then profit by the word of God, which is\nagainst the wicked, when they are become much unlike the wicked._\n\nThis is gathered therehence, that whereas the Apostle did reprove the\nwicked of ignorance, he doth now exhort the faithfull to knowledge,\n_Proverbs 1.15._\n\n_Reason._ Because the courses and fashions of the wicked are therefore\nset forth unto us, that we might avoid them.\n\n_Vse._ This may serve to admonish us, not to suffer our selves to\nbe led away by the example of the wicked multitude. For God doth not\npropose it as a thing to be followed, but to be shunned and avoided.\n\nDoctrine 3. _We should in a singular manner differ from the wicked\ntherein, that we judge of the wayes of God not according to the sense\nof the flesh, but according to the nature of God._\n\nThis is gathered from these words: _One day with the Lord_. With men it\nis otherwise.\n\n_Reason._ Because spirituall things are to be judged of spiritually.\nNow all the wayes of God are in some sort spirituall and divine.\n\n_Vse._ This may serve to reprove those, that in such examinations are\nwont to consult with flesh and blood, and not with the word of God.\n\nDoctrine 4. _The end of all Gods wayes, as they have respect unto men,\nis the repentance and salvation of the godly._\n\nThis is gathered from verse\u00a09. Now here ariseth a question.\n\n_Question._ Whether all and every particular man be meant thereby, when\nit is said, that God is not willing that any should perish, but that\nall should come to repentance?\n\n_Answer._ The patience of God according to its nature hath that use\nand end, to lead all sinners unto repentance, _Romans 2.4._ and in\nthat sense might their interpretation be admitted, who understand\nthese words and the like of all and every particular man: But that the\nApostle in this place hath speciall reference to the elect, it appears\nthereby, that he speaking of the beloved of God, verse\u00a08. and reckoning\nhimselfe amongst the number of us, saith, that God is long-suffering\nto us-ward, that is, towards those beloved, and is not willing that\nany should perish, that is, any of them: because Gods principall work\ntowards men is the salvation of the faithfull, and therefore all his\nwayes tend thereunto, as unto the scope and mark whereunto they are\ndirected.\n\n_Vse_ 1. This may serve to reprove the madnesse of those men that blame\nthose things in God, which make most for their use and good, as these\nmen do in the slacknesse of the Lords comming.\n\n2. To admonish us, not to pervert these right wayes of God, but alwayes\nto apply them unto that use whereunto they tend, that is, to the\nfurtherance of our own repentance and salvation.\n\nDoctrine 5. _The way of the Lord, when he commeth to judgement, shall\nbe with swiftnesse, majesty and terrour._\n\nThis is gathered from verse 10.\n\nFirst, it shall be sudden, because the houre and day thereof is not\nrevealed, and because the most part of men expect no such thing. And it\nshall be full of majestie and terror, because it is the comming of the\nLord not in humility, as his first comming was, but in glory.\n\n_Use._ This may serve to admonish us, to prepare our selves accordingly\nagainst this comming of the Lord. For this use the Apostle presseth and\nexhorteth us unto in the rest of the chapter.\n\n * * * * *\n\n Verse 11. _Seeing then that all these things shall be dissolved,\n what manner of persons ought ye to be in all holy\n conversation and godlinesse,_\n\n Verse 12. _Looking for, and hasting unto the comming of the day\n of God, wherein the heavens being on fire, shall be\n dissolved, and the elements shall melt with fervent\n heat?_\n\n Verse 13. _Neverthelesse, we according to his promise, looke\n for new heavens, and a new earth, wherein dwelleth\n righteousnesse._\n\n Verse 14. _Wherefore (beloved) seeing that ye look for such\n things, be diligent, that ye may be found of him in\n peace, without spot, and blamelesse._\n\n Verse 15. _And account, that the long suffering of the Lord is\n salvation, even as our beloved brother |Paul| also,\n according to the wisdome given unto him, hath written\n unto you._\n\n Verse 16. _As also in all his Epistles, speaking in them of these\n things, in which are some things hard to be understood,\n which they that are unlearned, and unstable, wrest,\n as they do also the other Scriptures, unto their own\n destruction._\n\n Verse 17. _Ye therefore beloved, seeing ye know |these things|\n before, beware lest ye also being led away with the\n error of the wicked, fall from your own stedfastnesse._\n\n Verse 18. _But grow in grace, and in the knowledge of our Lord\n and Saviour Jesus Christ: to him be glory, both now\n and for ever, Amen._\n\n\n The Analysis.\n\nIn these verses is contained an application of the doctrine, that\nwas before propounded concerning the Lords comming, to the use and\nedification of the faithfull. Now this application is made by an\nexhortation to piety and holinesse, which is first of all propounded,\nverse\u00a011. Secondly, confirmed by the doctrine that was before proposed\nconcerning the manner of the Lords comming, verse 12,13. Thirdly, it is\nagaine repeated and pressed, verse\u00a014. Fourthly it is againe confirmed\nby the doctrine that was before proposed concerning the patience\nand long-suffering of God, verse\u00a015. begin. which is in this place\nconfirmed by the testimony of the Apostle _Paul_: whose testimony is\nillustrated, 1.\u00a0Thereby, that he was frequent in such testimonies,\nverse\u00a016. begin. 2.\u00a0By a preoccupation, whereby the faithfull are\nadmonished not rashly to wrest any thing that _Paul_ spake concerning\nsuch things, to a contrary sense, because although he spake some things\nthat are hard to be understood, yet they are such that they are not\nwont to be wrested, but by some perverse men, who wrest the other\nScriptures also unto their own destruction. From all these he inferres\nin the last place a conclusion both of the fore-going exhortation, and\nalso of the whole Epistle, which is, to have a care to be stedfast,\nverse\u00a017. and to labour for growth, verse\u00a018. The end whereof is shewed\nto be the glory of Christ in that doxology, wherewith the whole Epistle\nis closed up.\n\nThe Doctrines arising herehence.\n\nDoctrine 1. _All Scripture must be applyed unto a practicall use, that\nit may advance holinesse and piety._\n\nThis is gathered from verse\u00a011. Now not only in this place is this\norder of instruction observed, but in all the Epistles and Sermons that\nare propounded in Scripture.\n\n_Reason_ 1. Because the end of all Theologicall doctrine is to live\nwell.\n\n2. Because a bare apprehension and speculation of the truth, and a\nmeere assent thereunto, is nothing worth, if it be separated from the\npractise. For this is found in some sort in the devils themselves.\n\n3. Because the temptations of the Devill tend chiefly thereunto, that\nif he cannot hide the truth, yet so to choak it, that it can bring\nforth no fruit in the life; and thereupon he takes occasion to mock and\nderide men.\n\n_Use._ This may serve to admonish us all, to labour for this both in\nprivate and in publike, in preaching, hearing, reading, and meditating\nupon Gods word; and never think that we know any thing as we ought to\nknow, unlesse we know it unto piety and holinesse.\n\nDoctrine 2. _In piety and holinesse we must alwayes aime at and labour\nfor the highest perfection._\n\nThis is gathered 1. From the question, _What manner of persons ought ye\nto be_? 2.\u00a0From the plurall number, which is used in the originall, \u1f10\u03bd\n\u1f00\u03bd\u03b1\u03c3\u03c4\u03c1\u03bf\u03c6\u03b1\u1fd6\u03c2, in your conversations, that is, in all piety and holinesse.\n\n_Reason_ 1. Because every degree of piety and holinesse is as desirable\nin it selfe as the first is.\n\n2. Our desire and affection towards the highest degree of holinesse\nand piety is a part of the very first degree. For there is no true\nholinesse without a desire of perfect holinesse.\n\n3. Because we are called unto perfect holinesse, neither can we see God\nwithout it.\n\n_Vse._ This may serve to reprove those, that rest in a kind of\nluke-warme profession, or in a partiall practise of piety and holinesse.\n\nDoctrine 3. _It makes much for the advancing of piety; to look for and\nhasten unto the \u2666comming of the day of the Lord._\n\n \u2666 \u201ccommming\u201d replaced with \u201ccomming\u201d\n\nThis is gathered from verses 12,14. So _Philippians 3.20._\n\n_Reason_ 1. Because it takes off our minds from all those things, that\nbelong unto this present world.\n\n2. Because it makes us to prepare our selves for the world to come,\n_1\u00a0Iohn 3.3._\n\n_Use._ This may serve to exhort us, to raise up our minds, as much as\nmay be unto this spirituall looking for the Lord.\n\nDoctrine 4. _Our chiefest care touching the comming of the Lord, should\nbe, to be found of him in peace._\n\nThis is gathered from verse\u00a014. Now by peace is meant that condition\nwhich is pleasing unto God and approved of him; whereupon not the anger,\nbut the goodnesse and grace of the Lord is shewed in communicating all\nhappinesse.\n\n_Reason_ 1. Because the Lord is looked for, as the supreme Judge, whose\nanger is to be flyed from and avoided, and his approbation and good\nliking greatly to be sought for.\n\n2. Because unlesse peace be then had, afterwards it cannot be had for\never.\n\n_Vse._ This may serve to exhort us, while we live here, continually to\nseek to confirme our peace with God, and in our own consciences. Now\nthis is done by raising up in our selves a lively faith and confidence,\nestablishing our hearts with all assurance of salvation, and following\nall those means whereby our calling and election is made sure.\n\nDoctrine 5. _From the long-suffering of God we must gather those things\nwhich make for the promoting of our peace and salvation._\n\nThis is gathered from verse\u00a015. For when the Apostle tels us, that we\nshould account, that the long suffering of the Lord is salvation, he\nmeans that we should so think \u2666with our selves and dispute of these\nthings, that we should gather nothing else from thence, but that God\naimes at our salvation, and therefore we also should take great care\nof it.\n\n \u2666 \u201cwich\u201d replaced with \u201cwith\u201d\n\n_Reason._ Because by these meditations we should confirme and increase\nboth our faith and our sanctification. For our reasonings and disputes,\nwhen they are rightly directed either by the word, or by the works\nof God, as by a third argument, to the strengthning of our faith and\nincrease of holinesse, as unto a conclusion drawne from thence; they\nare those morall means whereby we work out our salvation with feare and\ntrembling.\n\n_Vse._ This may serve to exhort us, to exercise our selves more and\nmore in such meditations: for being accustomed thereunto, from them we\nshall gather honey and medicine, whence others suck poyson; as we may\nsee in this example, wherefrom the Lords prolonging of his comming the\nwicked men did conclude those things whereby they might confirme their\nprofane opinions; but the faithfull are taught on the contrary, by\nthe same argument to conclude those things, which make much for their\nsalvation. Such is the Apostles admonition, _Romans 6.12._\n\nDoctrine 6. _In the writings of the Apostles and Prophets, Christians\nmust have a speciall heed to those things, which do most direct them to\nsuch connexions or conclusions._\n\nThis is gathered from verse 15. Where _Pauls_ testimony is cited to\nconfirme & illustrate this connexion, & not to prove other things,\nwhich might easily be proved out of his writings.\n\n_Reason_ 1. Because these are most necessary for us to know, and of\nperpetuall use.\n\n2. Because that was the wisdome of God communicated to the Apostles and\nProphets, that they might explaine these truths unto us most frequently,\nand clearly, which is the reason of that elogy which is given unto\n_Paul_ in the text, _according to the wisdome given unto him he hath\nwritten unto us_.\n\n_Vse._ This may serve to reprove those, that doe more willingly by\nfar give heed unto those things, which do little or nothing at all\ntouch the conscience of a man, or the practise of his life. The inward\ninclination and disposition of a man appeares manifestly by those\nthings which he doth chiefly heed in his reading and hearing: As if\na man be given only to the tongues, he will observe nothing but the\nwords and phrases: If he be a lover of Chronology, he will take notice\nof nothing but the things that have beene done, and the moments of time\nwherein they were done: If he be a Disputer, one that seeketh praise\nby arguing, he will marke nothing, but those things which make for\ncontroversies: so a godly man, although he will not neglect other\nthings, which serve for his use, yet he doth chiefly fix his mind upon\nthose things, which do most directly tend unto godlinesse.\n\nDoctrine 7. _We must understand all these things so, as if they were\ndirectly written unto us._\n\nThis is gathered from these words, _Hath written unto us_. So _Hebrews\n12.5._\n\n_Reason_ 1. Because such was the wisdome of God, which spake in these\nholy men, that they wrote those things which do belong unto us as well\nas unto those that lived at that time.\n\n2. Because God would have the Scripture to be the publick instrument of\nthe Church, not of one age only, but of all ages. Therefore every part\nof it is the rule of life both to me and thee, as well as unto those to\nwhom it was first given.\n\n_Vse_ 1. This may serve to admonish us, not so much to meddle in the\nScriptures, as if we were in another mans ground, or in those things\nwhich belong unto others, and not unto our selves.\n\n2. To exhort us, to raise up our minds to receive the word of God with\na congruous affection. We may easily think with our selves how our\nminds would be affected, if we should receive a letter that was written\nby the hand of God in heaven, and directed unto us by name, and sent\nunto us by one of his Angels: after the same manner should we be\naffected in reading and hearing the written word of God.\n\nDoctrine 8. _In other truths that are lesse necessary for us to know,\nthere are some things hard to be understood._\n\nThis is gathered from verse\u00a016. He doth not say this of all _Pauls_\nEpistles, nor of any one whole Epistle, much lesse of the whole\nScripture, (as the Patrons of traditions, and Enemies of Scripture\nwould have it,) but of some few things. And he seemes to point chiefly\nat some of those things, which _Paul_ wrote concerning the comming of\nthe Lord, because he speaks of that in this place, & therefore it is\nvery likely that he hath reference unto those things which are spoken\nof, _2\u00a0Thessalonians 2. 2._\n\n_Reason_ 1. Because there are some divine mysteries so farre remote\nfrom us, that in what words soever they be expressed, they will alwayes\nbe hard to be understood.\n\n2. Because God would have some things, that are not of so generall\nand necessary a use, out of his singular wisdome to be more obscurely\npropounded: which seemes to be the proper reason, why those things of\nAntichrist, _2\u00a0Thessalonians 2._ were in the Primitive Church hard to\nbe understood. For God would for just causes, that Antichrist should\ncome, and that most men should be ignorant who he was, untill he did\ncome.\n\n3. God would exercise the industry and diligence of the faithfull in\nsearching the Scriptures, and finding out the sense and meaning of\nthem, not to deter men from reading them, as the Papists use to do,\nby wresting this argument amisse. For _Peter_ in this place doth not\ndiscourage so much as the \u2666common sort of the faithfull from reading\nthe Scriptures, but rather stirs them up to read all the Epistles of\n_Paul_, although he tels them that there are some things in them that\nmust be read warily.\n\n \u2666 \u201ccomon\u201d replaced with \u201ccommon\u201d\n\n_Vse_ 1. This may serve to admonish us, not to think it sufficient\nthat we know the words of the Scripture, but to give all diligence and\nlabour to find out the true sense and meaning of them.\n\n2. To comfort us, that we should not be too much cast down, if we do\nnot fully understand some things in the Scripture, because we are told\nthat there are some things hard to be understood.\n\nDoctrine 9. _They are unlearned and unstable men, that wrest the\nScripture to maintaine their impiety._\n\nFor that the Apostle means, when he saith that they wrest the\nScriptures to their own destruction; not that it is such an exceeding\ndangerous thing to interpret some place of Scripture otherwise then it\nshould be, but that it is the property of a very wicked man to argue\nout of the word of God against God, or against his will. Now they are\ncalled unlearned, not because they have no skill in the tongues or arts,\nwherein such pestiferous men may sometimes excell; but because they\nnever effectually learned or were taught those things which pertaine\nunto religion: And in the like manner are they called unstable, because\nin that knowledge of the truth which they had and professed, they were\nnot grounded and rooted, but as men not grounded nor setled they are\neasily turned from their profession.\n\n_Vse._ This may serve for admonition, that the people should not\ntherefore be deterred from reading the Scriptures, as the Papists would\nhave it, (who in this very thing shew themselves to be unlearned and\nunstable, because they do mischievously wrest this place, where they\nare expresly told, with how great danger it is wont to be done:) but\nthat we should labour to cast off all ignorance and unsteadfastnesse,\nthat so we may be made fit to read the Scriptures with profit. For this\nis the scope of the admonition, as the Apostle useth it in this place.\n\nDoctrine 10. _The end and scope of all divine information and\ninstruction in respect of the faithfull is, that they may be stablished\nand grow in that grace which they have received._\n\nThis is gathered therehence, that this is the conclusion of this\ngenerall Epistle, as it was of the former; which holds good also in all\nother Epistles and Sermons, in respect of those that are now faithfull:\n\n_Reason._ Because by their effectual calling they have faith, hope,\nand charity begotten in them, so that they have the principle of all\ngrace in them, nor can any thing be wanting besides the continuation,\nconfirmation, and increase of the same grace.\n\nDoctrine 11. _To obtaine stedfastnesse in grace there is required\na fore-knowledge of those things that tend to the confirming and\nstrengthening of our minds._\n\nThis is gathered from these words: _Seeing ye know these things before_.\n\n_Reason._ Because although our stedfastnes depends upon God, and the\neffectuall operation of his Spirit, as it is in the conclusion of the\n_1\u00a0Peter 5.10._ Yet God worketh in us not only by a reall efficacy, but\nalso agreeable to an intelligent nature, by teaching and perswading.\nNow nothing can be wrought by this morall way, unlesse knowledge go\nbefore, and so it must be wrought by knowledge, as it is in the text.\n\n_Vse_ 1. This may serve to refute the Papists, who maintaine ignorance\nand commend it in the common people: they are sufficiently refuted by\nhim, from whom they boast that they have received the Chaire, free\nfrom all error. For _Peter_ in this place, 1.\u00a0Requires knowledge of\nall the faithfull, yea, and fore-knowledge too of those things whereby\nthey might be confirmed against profane men and false teachers. 2.\u00a0He\npresupposeth that all that were truly faithfull to whom this Epistle\ncame, were already endued with this knowledge. 3.\u00a0He presupposeth that\nhis Epistles were so cleare and so easie to be understood that all the\nfaithfull which should read them with godly minds, might understand\nout of them, and consequently out of the Scriptures, those things,\nwhereby they being forewarned, might be fore-armed against those false\ndeceivers whereof he spake.\n\n2. To admonish us, not so to look for our confirmation, and\nstrengthening from God, as that we should in the meane time neglect\nthe knowledge of those things that tend thereunto, but to use all our\nendeavour both in generall to know those things that are absolutely\nnecessary unto salvation, and in particular, those things that are\nnecessary for us in our practise upon occasion of any temptation.\n\nDoctrine 12. _Besides knowledge there is required also unto the\nstedfastnesse of grace a continuall and vigilant heed._\n\nThis is gathered from this word, _Beware_.\n\n_Reason_ 1. Because knowledge is unprofitable, if it be not reduced to\npractise. Now practise in difficult things cannot be had without care\nand heed.\n\n2. Because many are the fallacies wherewith we are assaulted, both in\nthe Devill and his instruments that are without us, and in our selves\nalso, by reason of that marvellous deceitfulnesse of our hearts, such\nas cannot be expressed.\n\n_Vse._ This may serve to exhort us, above all to take notice of our\nselves, and those things that tend to the strengthning and stablishing\nof us in grace.\n\nDoctrine 13. _It should be an argument to the faithfull to beware\nof the errors of some men, because they are wicked men, ungodly, and\nprofane._\n\nThis is gathered from that title, _the error of the wicked_.\n\n_Reason._ Because all those things that have any agreement with\nungodlinesse are to be shunned and avoided. Now those things that are\nin a speciall manner approved of by profane men, must necessarily have\nan agreement with profane ungodlinesse.\n\n_Vse._ This may serve to admonish us, by this means amongst others to\nstrengthen our selves against divers errors, that are most pleasing to\nprofane men.\n\nDoctrine 14. _\u2666Stedfastnesse and increase of grace are joyned together._\n\n \u2666 \u201cSedfastnesse\u201d replaced with \u201cStedfastnesse\u201d\n\nThis is gathered from the connexion of verse\u00a017. with the\u00a018.\n\n_Reason_ 1. Because like as trees and all plants, and also living\ncreatures, from which this metaphor is taken, are corroborated by\ngrowth, while they acquire greater and perfecter strength, so also\ndo the faithfull.\n\n2. Because the stedfastnesse of grace consists not therein, that it\ncontinues in the same degree, but that it is formed in its nature, one\nproperty whereof of is, to grow untill it come to perfection.\n\n_Use._ This may serve to exhort us, to labour therefore to be so\nstablished, that we may also grow and increase in all grace.\n\nDoctrine 15. _They grow in grace, that grow in the effectuall knowledge\nof our Lord and Saviour Iesus Christ._\n\nSee Chapter 1. Verse 2.\n\nDoctrine 16. _Our end and desire in all things, even in those things\nthat pertaine to our own salvation, should be the eternall glory of God\nin Christ._\n\nThis is gathered from the last words.\n\n_Reason_ 1. Because we are the servants of Christ bought with his own\nblood. Now whatsoever the servants get or do, turnes to the proper good\nand benefit of their Masters.\n\n2. Because God is absolutely the chiefest good.\n\n3. Unlesse we do this, whatsoever we do, it is not done out of religion.\nFor it is the nature of religion to give the glory unto God.\n\n_Vse._ This may serve to exhort us, to lift up our minds more and more\nto maintaine the glory of God in all things, as the Apostle doth by\nthat closing particle, _Amen_.\n\n * * * * *\n\n\n FINIS.","title":"An analyticall exposition of both the Epistles of the Apostle Peter : $b Illustrated by doctrines out of every text","tradition":"scripture-revelation","translated_text":null,"word_count":93124}