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Title: An analyticall exposition of both the Epistles of the Apostle Peter : Illustrated by doctrines out of every text
Author: Ames, William
Language: English
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*** Start of this LibraryBlog Digital Book "An analyticall exposition of both the Epistles of the Apostle Peter : Illustrated by doctrines out of every text" ***
An Analyticall Exposition
of both the Epistles
of the Apostle Peter
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An
ANALYTICALL EXPOSITION
Of both the Epistles of the Apostle
PETER,
Illustrated by Doctrines out of every Text.
And applyed by their Uses, for a further
progresse in Holinesse.
* * * * *
By the Reverend and faithfull Minister of God,
_William Ames_, D.D.
and late of Christs Colledge in _Cambridge_.
* * * * *
Illustration: (‡ colophon)
LONDON,
Printed by _E. G._ for _Iohn Rothwell_, at the _Sunne_
in Pauls Church-yard. 1641.
A Commentary upon the first Epistle of Peter.
Illustration: (‡ decoration)
_1 Peter 1, 2_, &c.
Verse 1. _Peter an Apostle of Iesus Christ, to the strangers
scattered throughout Pontus, Galatia, Cappadocia,
Asia, and Bithynia_;
Verse 2. _Elect, according to the foreknowledge of God the
Father, through sanctification of the Spirit unto
obedience, and sprinkling of the blood of Iesus
Christ: Grace unto you, and peace be multiplyed._
The Analysis.
THE Scope of this Epistle is to exhort the faithfull to continue
stedfast in that grace of God wherein they stood, as it is expresly set
downe, chapter 5, verse 12. But because that grace of God is considered
in a two-fold respect; either as it doth put a man into the state
of grace, and so it equally belongs unto all the faithfull; or as it
doth direct the faithfull in the performing of their duties towards
others, according to that speciall condition wherein they are placed:
therefore in the first place the Apostle exhorts them to hold fast that
grace, because it belongs to the state of the regenerate man: from the
beginning of the Epistle to the 13 verse of the 2 chapter and then he
commends and perswades them unto that speciall grace, which doth in the
first place direct subjects in their obedience towards the Magistrates,
to the 18 verse. Servants in obedience towards their Masters, to the
end of the chapter. Wives in their subjection to their husbands, from
the beginning of the third chapter to the seventh verse. Husbands in
their duty towards their wives, verse 7. Brethren in their duty towards
their brethren, verse 8. The afflicted towards their persecutors,
from the 9 verse to the beginning of the 5 chapter. The Elders towards
their Churches, from the beginning of the 5 chapter to the 5 verse.
The younger towards their elders, at the beginning of the 5 verse and
finally, all both towards others and towards themselves, to the 10
verse where the whole foregoing exhortation is turned into a short
prayer which serves for a forcible conclusion of the whole Epistle.
To the Epistle it selfe there belong two common adjuncts. _An
Inscription_, verses 1, 2. _A Subscription_, in the three last. In the
_Inscription_ there is contained, according to the usuall manner of
Epistles, a holy _salutation_, shewing first, by whom this Epistle was
written, secondly, to whom, thirdly, with what minde or affection it
was written unto them; which is set forth by that pious wish, wherein
he wisheth unto them the greatest good, _Grace and Peace_. In the
person writing, and the good wished there are all things the same with
those that are spoken of in the second Epistle. But the description of
the persons to whom it was written, is something fuller here then there;
now they are described, first by their outward condition, _strangers
scattered throughout Pontus, Asia, Galatia, Cappadocia_. Secondly,
by their inward spirituall condition, which is set forth, 1. by the
fundamentall cause of it, _Election_, to wit, of God, 2. by the finall
cause, _Sanctification_, 3. by the subservient cause, _Reconciliation_,
to wit, _conferred in obedience and sprinkling of the blood of Iesus
Christ_: which three causes of our sanctification are set forth by
the three persons of the Deity, to whom as to the authors thereof they
are distinctly ascribed, Election to God the Father, Sanctification
to the holy Spirit, Reconciliation to Jesus Christ. By the _strangers
scattered_, to whom this Epistle is chiefly directed, we are to
understand the Jewes, together with the other Israelites, who did
imbrace the faith. For _Iames_, _Iohn_ and _Peter_, discharged their
Apostleship amongst the circumcised Israelites, _Galatians 2.8,9_.
Therefore as _Iames_ doth expresly direct his Epistle to the twelve
Tribes scattered, so here also by the same reason, by the strangers
scattered we are to understand the twelve Tribes scattered.
By the _foreknowledge of God_, according to which the faithfull are
here said to be _elect_, we are to understand election it selfe, as
it is in God, _Romans 8.29._ and by election the same act of God, as
it is terminated in the faithfull, and put in execution by effectuall
vocation.
_By sanctification of the Spirit_, we are to understand the whole
spirituall change of our condition, even unto perfect holinesse and
glory, because sanctification is the meanes of salvation unto which we
are chosen, _2 Thessalonians 2.13._
_By obedience and sprinkling of the blood of Christ_ we are to
understand the whole worke of Redemption, together with the application
thereof unto justification and reconciliation with God, _Ephesians
1.6,7._
The Doctrines that we may draw from this are these.
Doctrine 1. _The beginning and fountaine of all our happinesse and
consolation consists in this, that we are the elect of God._
This is gathered from hence, that the Apostle purposing in this
description to make mention of those things that did most of all
pertaine to the consolation of the faithfull, puts election in the
first place, _1 Thessalonians 1.4._
_Reason_ 1. Because all our happinesse comes wholly from God, who is
the author and fountaine of all good: now it comes from him not by the
way of nature, but of counsell and free election, and so it proceeds
from election it selfe.
2. Because all his speciall blessings which belong unto our salvation,
depend upon election, _Ephesians 1.3,4._
_Vse._ This may serve _to exhort_ us to use all diligence to make our
election certaine and sure. _2 Peter 1.10._
Doctrine 2. _There is no other cause or reason to be given of our
election unto salvation, but only the good pleasure of God._
This is drawne from those words: _Elect according to the foreknowledge
of God_: for if there were any cause _extra Deum_, out of God, that
could possibly be discerned by the eye or sense of man, it is most
likely that the Apostle would have named that, as being more knowne
and discernable, and so more properly belonging to that consolation
and congratulation which he proposed to himselfe.
_Reason_ 1. Because the counsels and decrees of God do not depend upon
those things that are _extra Deum_, without God, but they depend upon
Gods decrees: for the decrees are first, and they last.
2. Because otherwise all the glory of our election and salvation
should not wholly be ascribed unto God, and consequently all praise
and thanksgiving should not be due unto him alone.
3. Because if our election did depend upon our selves, who are weake
and changeable every houre, our election also it selfe would be
changeable and uncertaine, and so would afford us no sound consolation.
_Use_ 1. This may serve to _refute_ those, that make Gods election
to depend upon our faith and perseverance, as a cause or condition
requisite.
2. _To exhort_ us to acknowledge this wonderfull grace of God towards
us, and to give him all the praise and glory of it, both in the inward
desires of our hearts, and the joyfull profession of our tongues, and
our lives answerable thereunto.
Doctrine 3. _True sanctification is a certaine fruit of election._
This is gathered from these words; _Elect to sanctification_,
_Ephesians 1.4._
_Reason_ 1. Because sanctification is a certaine effect and signe of
the singular love of Christ, _Ephesians 5.25,26._ Now this singular
love, which hath respect to spirituall blessings, doth nothing differ
from election, as touching the thing it selfe.
2. Because sanctification is, as it were, actuall election: for as by
the election of God, the heires of salvation are distinguished from
others in God himselfe, or in his intention and counsell; so also by
regeneration and sanctification are they distinguished from others in
themselves. For _to sanctifie_, according to the generall signification
of the word, is to set apart to some use.
3. Because sanctification, although it be imperfect, yet it is that
salvation and life begun unto which we are elected.
_Vse_ 1. This may serve _to refute_ those men that make sanctification
the common possession of those that are not elect.
2. To comfort all those that are partakers of true sanctification:
because thereby they may the more assured of their election.
3. To exhort us to be very carefull to encrease our sanctification.
Doctrine 4. _The mediation of Christ, and reconciliation made for us
in him, is the only meanes whereby the force of our election is derived
unto us, and our sanctification and salvation is propagated._
This is gathered from those words: _by obedience and sprinkling_.
_Reason_ 1. Because God made Christ our Mediator, neither is there any
other name under heaven whereby we may be saved.
2. Because God made him the Mediator of our redemption by vertue of
his election: for those whom God elected, he gave unto Christ to be
redeemed and saved, _Iohn 17.6._ _John 6.37._
3. Because Christ is the second Adam, the Father, the head of all
those that are elected and to be saved: therefore as life naturall was
derived unto all men first from Adam, so also from Christ, and in him
is all life spirituall communicated unto us.
_Vse_ 1. This may serve to _refute_ the Papists and others which have
chosen to themselves other meanes and mediators _extra Christum_,
besides Christ, and have departed from that way of salvation which
the eternall election of God hath prescribed.
2. _To exhort_ us to put our whole trust and confidence in Christ
alone, and daily to seeke after a neerer and neerer union with him.
Doctrine 5. _In that chaine of our ♦salvation, the beginning is from
God the Father, the dispensation of it is through his Sonne Iesus
Christ, the application of it is through the Holy Ghost._
♦ “salvatian” replaced with “salvation”
This is intimated in that solemne benediction which the Church received
from the Apostle.
_Reason._ Because this order of operation doth best agree with the
order of subsisting, which the Scripture attributes to the Divine
persons.
_Vse_ 1. This may serve _to admonish us_, by no meanes to put asunder
those operations which God hath joyned together: Now this they doe,
which do either divide Christ from election, or election from Christ,
or the election of the Father and Christ from the sanctification of
the holy Ghost, promising to themselves salvation, either by vertue
of election, or of Christ, when they have not the least part of the
sanctification of the holy Ghost.
2. _To comfort_ all the true faithfull, which do joyne these things
together: because they can want nothing to salvation, which is not
abundantly provided for them in that co-operation of God the Father,
Sonne, and holy Ghost.
* * * * *
Verse 3. _Blessed be the God and Father of our Lord Iesus
Christ, which according to his abundant mercy,
hath begotten us againe unto a lively hope, by the
resurrection of Iesus Christ from the dead._
Verse 4. _To an inheritance incorruptible, and undefiled, and
that fadeth not away, reserved in heaven for you._
Verse 5. _Who are kept by the power of God through faith unto
salvation, ready to be revealed in the last time._
The Analysis.
Because the Apostles scope in the generall and former part of this
Epistle, was to commend unto the faithfull that true grace of God
wherein they stood, therefore he doth first describe that grace,
verses 3,4,5.
2. By the effect of it, to wit, _joy_, and _rejoycing_, which redounds
unto all the faithfull from the partaking of this grace, from the 6
verse to the 10.
3. He doth illustrate it and confirme it by that testimony, which the
Prophets gave unto this grace, verse 10,11,12.
4. From thence he drawes an exhortation to holinesse answerable to this
grace, from the 13 verse to the end of the first chapter. The meanes
of which holinesse he shewes to be the religious receiving of the word
of God, verse 1,2,3. of the second chapter. The chiefe object of which
word he shewes to be Christ, from the 4 verse to the 13. where is the
generall end of this institution.
The description, verse 3,4,5. of the state of this grace is placed
in regeneration or effectuall calling, in these words: _hath begotten
us againe_: which regeneration is described, 1. by the principall
efficient cause thereof, which is set down to be, _God the Father of
our Lord Iesus Christ_. 2. By the impulsive cause thereof, the _mercy
of God_, which is described by the quantity of it, _abundant_. 3. By
the immediate effect thereof, _a lively hope_: the singular cause
whereof is shewed to be _the resurrection of Christ from the dead_.
4. By the remote and last effect thereof, which is laid hold on also,
and in some sort possessed by that hope, that is, _salvation and life
everlasting_, verse 4. Betwixt which effect and its cause he affirmes
that there is a very certaine connexion, when he saith, that _that
inheritance is reserved in heaven for all the regenerate_; and he
gives a most certaine reason of his connexion, verse 5. which he
shewes to consists in three things. 1. In the power of God, whereby
the regenerate are kept unto salvation. 2. In their faith, whereby they
adhere to this power of God. 3. In the eternall degree of God, whereby
he hath both provided this salvation for all the regenerate, and
appointed a certaine time, wherein to bestow it upon them.
But this description of Gods grace is not simply and barely proposed by
the Apostle, but after such a manner as is agreeable to the nature of
the thing, that is, with thanksgiving and glorifying of the name of God,
in that he hath vouchsafed to bestow so great a grace upon miserable
sinners, in that first word, _Blessed be God_.
The Doctrines drawne from this.
Doctrine 1. _The state of grace depends upon and flowes from effectuall
calling._
This is gathered from hence, that the Apostle speaking of the grace
wherein the faithfull stood, begins with regeneration, by which is
understood effectuall calling.
_Reason_ 1. Because by our true calling we have union with Christ the
fountaine of all grace.
2. Because in this regeneration there is begotten in us a principle
of spirituall life, which is nothing else but the grace of God, or the
power and gift of grace quickning our soules.
3. Because from this union which we have by being made partakers
of spirituall life, there doth certainly and immediately follow a
communion with the Father in all spirituall blessings, and consequently
a change of our condition from that which before it was, to wit, sinne
and death, to that whereunto we are called, grace and life.
_Use_ 1. This may serve _to exhort us_ to use all diligence to make our
calling sure, because without it we have no entrance to the state of
grace.
2. To comfort all those that endeavour to obey Gods call; for all of
them have (as it were) the door of Gods grace opened unto them.
Doctrine 2. _God regenerates us, as the Father of our Lord Iesus
Christ._
_Reason_ 1. Because in Christ our Redeemer, and in our redemption
performed by him, he laid the foundation of all our restoring to
salvation.
2. Because he made Christ that great Shepherd, that should gather his
sheepe, that is, the elect into his fold, by effectuall calling and
regeneration. _Hebrews 13.20._ _Iohn 10.16._
3. Because through Christ and his name men are called and regenerated
by God, _2 Corinthians 5.18,19,20._
_Use._ This may serve to _informe us_, that in all those things that
belong unto our salvation, we ought alwayes to looke upon God in
Christ, and consequently alwayes to call upon and praise God in Christ.
The solemne title, and as it were stile of God, that was used in
the celebrating of his name, was not alwayes one and the same from
the beginning of the world, but diverse: first, he was called by
_Melchizedeck, the most high God, possessour of heaven and earth_,
_Genesis 14.19._ Afterwards by reason of that singular covenant which
he made with _Abraham_ and his posterity, he began to be called _the
God of Abraham, Isaac, and Iacob_: then againe, after that wonderfull
deliverance of his people out of Egypt, for the memory of that thing
there was added to his title, _The God which brought the children of
♦Israel out of the land of Egypt, out of the house of bondage_: so
also in the Prophet, after his deliverance of them from the Babylonish
captivity, he was called _The Lord which brought up his people out of
the North countrey_, _Ieremiah 23.7,8._ But now under the New Testament,
and the Sunne being risen, all his other workes and benefits being
obscur’d by the comming of Christ, this title is most congruous and
solemne, _God the Father of our Lord Iesus Christ_, _2 Corinthians
1.3._ _Ephesians 1.3._
♦ “Israol” replaced with “Israel”
Doctrine 3. _A wonderfull great mercy of God appeares in our
regeneration._
_Reason_ 1. Because he frees us from the greatest misery, and makes us
partakers of the greatest good.
2. Because he doth this of his meere goodnesse, not only without our
deserts, but even contrary to our deserts: when we did not so much as
seek or wish for any such benefits to our selves, but were altogether
aliens from God, and enemies to him.
_Vse_ 1. This may serve to exhort us to attribute all to the mercy of
God alone, and to raise up our minds to the admiration of it.
2. To be heartily affected with these mercies of God, and to be stirred
up to glorifie him, _Romans 12.1._
Doctrine 4. _Regeneration brings men a lively hope of eternall life._
_Reason_ 1. Because we are called and regenerated to salvation and
eternall glory, _1 Peter 5.10._
2. Because we have the covenant and promise of this thing confirmed to
us in our very calling.
♦3. Because the Spirit wherewith we are quickned, lifts up our minds,
and makes that hope to be lively.
♦ “3” misprinted two paragraphs below before “2.”
_Use_ 1. This may serve to exhort us, highly to prize our calling and
regeneration.
2. To endeavour by all meanes to cherish and increase this hope in our
selves, and to take heed that it be not dead or languishing, but lively,
quick, and operative.
Doctrine 5. _The livelinesse of our hope depends upon the ♦resurrection
of Iesus Christ from the dead._
♦ “resursection” replaced with “resurrection”
_Reason_ 1. Because by the resurrection of Christ, it appeares that
death was subdued & overcome by him, and God was appeased in him;
for otherwise, had he beene overcome by death, he would have beene
perpetually kept under it.
2. Because Christ rose, as the first fruits of all the regenerate,
_1 Corinthians 15.20._ and the first borne from the dead, _Colossians
1.8._ _Apocalypse 1.5._
_Use._ This may serve _to exhort us_, for the confirmation and
quickning of our hope, to put before our eyes the resurrection of
Christ.
Doctrine 6. _That salvation which we hope for, is a celestiall and
incorruptible inheritance_, _Verse 4._
_Reason_ 1. It comes from God our Father to us his regenerate and
adopted sonnes, as worldly inheritances use to come from fathers to
their children.
2. Because it is not obtained by buying or any other such like meanes
of our owne, but it comes by the will and testament of our heavenly
Father. Now as for these reasons, it is rightly called an inheritance;
so also in the nature of it, it hath this excellency above all other
inheritances, that it is celestiall and immortall: in which respect
it doth not only excell worldly possessions, but also even that very
condition of life which _Adam_ had before the fall.
_Use_ 1. This may serve to admonish us, not to suffer our hearts at any
time to cleave to the things of this world, or to depend upon them,
because our inheritance is not terrestriall, or of this world, but
celestiall and incorruptible.
2. _To exhort us_ to walke as it becommeth those that are called to so
great an inheritance. For this is it which the Apostle meanes, when he
usually admonisheth us to walke according to our calling, and when he
prayes, that God would enlighten the eyes of our mindes, and grant us
to know what is the hope of his calling, & what the riches, _Ephesians
1.18._ as if that they that did cleerly see this and meditate upon it,
could not faulter or faile in any duty.
Doctrine 7. _The exceeding great power of God, his fidelity and
constancie, doth make this inheritance firme and sure unto us._
This is gathered out of the 5. verse, and you may see it prov’d,
_Ephesians 1.19._
_Reason_ 1. Because God doth powerfully perform all things, whatsoever
hee hath decreed and promised. 2. Because all the whole businesse of
our salvation depends upon the omnipotency of God: for the enemies of
our salvation, and the difficulties of it are so great, that no other
power is able to subdue them.
_Vse_ 1. This may serve _to refute_ those, that will have our salvation
to depend upon the frailty of our will: they deny that God doth
powerfully worke in us to salvation, when notwithstanding the Scripture
doth expressely affirme it. _Ephesians 1.19._ & _3.16, 20._ 2. _For
comfort_; for when wee have such a Keeper as is omnipotent, wee have no
cause to feare that any thing present or to come should ever frustrate
our hope, or deprive us of our expected salvation. 3. _To exhort us_,
to depend upon that power of God by true faith, as it is in the text.
Doctrine 8. _These spirituall blessings of God, should never bee
mentioned or thought upon by us, without a pious desire to blesse God
for them._
This is gathered from that word _Blessed_. So _Ephesians 1.3,12._
_2 Corinthians 1.3._
_Vse._ This may serve _to reprove_ that sluggishnesse and Lukewarmnesse
of ours, which is oftentimes so great, that wee are no otherwise
affected when we speak, heare, or thinke of these things, then when we
are talking of common things: yea, we are scarce so much moved, as we
use to be then, when we speak of any worldly profit, which doth delight
us.
* * * * *
Verse 6. _Wherein ye greatly rejoyce: though now for a season
(if need be) ye are in heavinesse through manifold
temptations._
7. _That the triall of your faith, being much more
precious then of Gold that perisheth, though it be
tried with fire, might bee found unto praise, and
honour, and glory, at the appearing of Iesus Christ._
8. _Whom having not seene, ye love; in whom, though now
ye see him not, yet beleeving ye rejoyce with joy
unspeakable and full of glory._
9. _Receiving the end of your faith, even the salvation
of your Soules._
Grace is here set forth by the effect and adjunct thereof, which he
makes to consist in the greatest joy, in those words, _wherein ye
rejoyce_. Now this joy is amplified by those manifold afflictions and
temptations, which usually make men sad rather then joyfull, in the
other part of the 6. verse, where the amplification _per discretum
axioma_, by a discret axiom, is to be conceived after this manner.
Although by reason of manifold afflictions and temptations ye are
exceeding heavy, yet so great is the excellency of this grace wherein
yee stand, that these afflictions are no hinderance to you, because ye
rejoyce in that grace with great joy.
Now that afflictions should not take away spirituall joy from the
faithfull, he shewes, first, from the nature of those afflictions,
wherewith the faithfull are wont to be vexed. 2. From the nature
of that grace, which produceth spirituall joy. The heavinesse of
afflictions is diminished. 1. By the adjunct of duration, that they are
but _for a season_. 2. By the adjunct of profit, that they bring fruit
& utility; and for no other cause doe they befall them, in these words:
_if need be_. 3. By the singular end and use of afflictions, by which
also their profit is shewed, to wit, that they serve for the triall of
their faith; which triall of faith is set forth by a similie, and that
of a lesser, _the triall of Gold_. 4. By the effect of it, which is
_praise, honour and glory at the appearing of Iesus Christ_.
The nature of grace he shewes to be such, as that it can overcome
all afflictions: the reason whereof he makes to be this, because it
joynes us with Christ, without the helpe of the outward senses, and
so both against and above sense, it lifts up the mind to the greatest
joy verse 8. of which joy hee declareth first the adjuncts of it,
_unspeakable and full of glory_, and afterwards the cause or argument
that moves or stirres up such joy in the faithfull, to wit, that by
their faith they are made surer of the _salvation of their Souls_;
which is the end and scope of the 9 verse.
The Doctrines drawne hence.
Doctrine 1. _Ioy and spirituall rejoycing ariseth from the sense and
participation of spirituall grace._
This is gathered from those words: _Wherein ye reioyce_. For
_exultatio_, rejoycing is a vehement act of joy, as tis intimated in
the end of the 8. verse.
_Reason._ 1. Because it is the nature of joy, for the mind to delight
it selfe with the possession of some solid good: now there is noe
good that can be Compared _cum Summo bono_, with that chiefe good and
eternall happines; & this we begin to have possession of in having
possession of saving grace; and the compleat and full possession of it
is laid hold on and made sure by faith and hope; and hence it is that
spirituall joy is properly the fruit of hope. _Hebrews 3.6._ _Romans
5.2._ Yet notwithstanding this is so to be understood, as that wee
must not exclude all those from the state of grace, which have not this
joy sometimes; because this joy depends upon the sence of grace; now
sometimes they have not the sence of grace, that are either hindered by
ignorance, or some grievous temptation, that they cannot be sensible of
that which they have.
_Vse_ 1. This may serve _to refute_ those carnall men, who suppose the
practice of religion to bee full of sadnesse and heavinesse, without
any joy or delight; when indeed the joy of those men is nothing else
but madnesse, _Ecclesiastes 2.2._ and is changed at length into the
greatest sorrow: but true and solid joy is the priviledge of all the
godly, because they alone have true cause of joy, and that joy shall
never be taken from them.
2. _To exhort us_ to raise up our mindes to the exercise of this joy,
for thereunto we are called, that we should alwayes rejoyce in the Lord,
_Philippians 4.4._ An example hereof we have in the Eunuch, who went
forward in his way with joy, after that by baptisme he was made sure of
the grace of God, _Acts 8.39._
Doctrine 2. _Manifold afflictions may well stand with this joy._
_Reason_ 1. Because although afflictions may make us somewhat heavie,
yet that heavinesse is not in the highest degree, that it should wholly
possesse and overwhelme our mindes, but it is mitigated and overcome by
spirituall joy.
2. Because the afflictions themselves are turned into matter of joy and
rejoycing, _Iames 1.2._ _Romans 5.3._
_Vse._ This may serve to admonish us not so much to feare the
afflictions of this world, or at any time so to lye downe them, as to
cast off all our joy.
Doctrine 3. _Afflictions are turned into matter of rejoycing, when
there is such use made of them, as that our faith and every grace is
stirred up and increased by them._
This is gathered from the seventh Verse.
_Reason_ 1. Because we make great gaine by the triall of our faith,
much more then can be gotten by the triall of gold, as it is in the
Text.
2. Because faith by this triall becomes the stronger by reason of
afflictions, and doth more firmely expect praise, honour and glory in
Christ, as it is in the Text.
_Vse._ This may serve _to admonish us_, to make it our primary and
chiefest care not to faint in our faith and other graces, when we are
in the midst of afflictions, as those that have but a temporary faith
are wont to do, but to labour to profit by them.
Doctrine 4. _This joy doth not depend upon the sight or visible
presence of Christ._
This is gathered from the eighth Verse.
_Reason_ 1. Because faith and hope is properly of those things that
are not seene, _Romans 8.24._ _Hebrews 11.1._ Now this joy ariseth from
faith and hope, as it is in the Text.
2. Because we rejoyce either in the actuall possession, or in the
certainty of the possession of the things we love. Now Christ having
not yet seene we love, as it is in the Text.
_Vse._ This may serve _to exhort us_, while we live here by faith, so
to walke, rejoyce, and live, as if we did behold Christ with our eyes:
For blessed are all they which have not seen and yet have beleeved,
_Iohn 20.29._
Doctrine 5. _This joy is unspeakable and full of glory._
_Reason._ Because both the thing it selfe wherein we rejoyce, and the
operation of the Spirit in raising our mindes unto it, is more divine,
then can possibly be conceived, much lesse expressed by us.
_Vse_ 1. This may serve _to admonish us_ not to be too curious in the
searching after and declaring of those things that are unutterable.
2. _To exhort us_ to apply our soules to the sense and exercise of this
grace, because they have a divine and glorious nature.
Doctrine 6. _By this joy we begin to looke for the end of our faith,
even the salvation of our soules._
_Reason._ Because this spirituall joy is a glorious beginning of our
glory, and so of our salvation through Christ.
_Vse._ This may serve _to exhort us_, highly to prize this spirituall
joy, and by all meanes to be carefull to stirre up and cherish it in
our selves.
* * * * *
Verse 10. _Of which salvation the Prophets have enquired and
searched diligently, who prophesied of the grace that
should come unto you_,
Verse 11. _Searching what, or what manner of time the Spirit
of Christ which was in them did signifie, when it
testified beforehand the sufferings of Christ, and the
glory that should follow._
Verse 12. _Vnto whom it was revealed, that not unto themselves,
but unto us they did minister the things which are
now reported unto you by them that have preached the
Gospell unto you, with the Holy Ghost sent downe from
Heaven, which things the Angels desire to looke into._
To confirme and illustrate the grace and salvation, that hath hitherto
beene spoken of, the Apostle in these verses brings the testimony of
the Prophets; which is set forth, 1. By the principall object thereof,
which is nothing else but this selfesame salvation and grace, wherein
the faithfull Christians now stand, in these words: _of which salvation
that should come unto us they prophesied_. 2. By the manner how they
were imployed about this object, They did it with great care and
diligent heed, in these words, _they enquired and searched diligently_.
3. By the singular description of that object whereabout they were
imployed, verse 11. and the manner how. The object, to wit, salvation
and grace before spoken of, is described by the efficient cause
thereof, namely, the mediation of Christ, consisting of two parts, his
humiliation and exaltation at the end of the verse. And the manner how
the Prophets are said to have been imployed about this cause of our
salvation, consisted in two things: 1. That they did not only desire to
know the very thing it selfe, but also the very moment of time wherein
it should be reveal’d, in these words, _what, or what manner of time_.
2. That it did not depend upon various and uncertaine conjectures, but
they did religiously ask counsell of the Spirit of Christ, that was
present with them, as of one that did foreknow and could foretell of
all things that should happen, in these words, _the Spirit of Christ
which was in them, that testified beforehand, did signifie_.
The testimony it selfe of the Prophets is proposed in the 12 verse,
to wit, that this grace and salvation was to be revealed at that very
time wherein it appeared, and no other: which testimony of the Prophets
is also set forth by the like testimonies of the Apostles and Angels.
The similitude that is betwixt the Apostles and the Prophets is shewed
herein; that as the Prophets prophesied of these things by the Spirit
of Christ, that was in them, that foretold it; so the Apostles declared
the same things _by the holy Ghost sent downe from Heaven_. The
similitude that is betwixt the Angels and the Prophets is shewed herein;
that as the Prophets enquired and searched diligently concerning this
salvation; so also the Angels did desire to look into it, all and each
of which make very much for the setting forth of this grace.
The Doctrines drawne from hence are these.
Doctrine 1. _The chiefe part of the prophesies of all the true Prophets
that have beene from the beginning of the world, was concerning the
grace and salvation that should come by Iesus Christ our Lord and
Saviour._
This is gathered from the tenth Verse. The like you may see, _Acts
3.18,20._ and _7.52._
_Reason_ 1. Because the salvation of the Church in all ages depended
upon Christ: Now it was the office of the Prophets to direct the Church
in the seeking of their salvation.
2. All the Prophets were Ministers of Christ, and were led by his
Spirit, Verse 11. and therefore ought to seeke his honour.
3. Because after this manner were mens mindes to be prepared by degrees
for the receiving of Christ that was to come: for what is said of
_Iohn_ the _Baptist_, doth in some sort belong unto all the Prophets,
that they did prepare the wayes of the Lord.
_Use_ 1. This may serve for _Information_, to confirme and establish
the true faith, not only against the Heathens and Jewes, but also
against the Papists themselves, who say that this true doctrine of the
grace revealed in Jesus Christ, is a new doctrine, and never heard of
before these times; for we acknowledge no other grace, but that which
those Prophets alwayes prophesied of from the beginning of the world.
2. _To exhort us_, continually to meditate upon this grace our selves,
and as occasion shall serve, to shew it forth unto others, with all
freenesse and readinesse of minde: for this doth become us much rather
then those, that lived so long before the comming of Christ, and beheld
him only afar off.
Doctrine 2. _Those ancient Prophets did not only prophesie of this
grace, but they did also enquire and search diligently into it._
This is gathered from the same words.
_Reason_ 1. Because it seem’d unto them, as indeed it is, a very great
mystery of godlinesse, _1 Timothy 3.16._ therefore they saw that they
must use the very utmost of their endeavours, to come to some measure
of the knowledge of that which did lye hid therein, both for their owne
comfort and the edification of the Church.
2. Because this truth was proposed unto them in a more obscure manner
under types and shadowes, so that they could not look into the thing it
selfe without great care and labour.
_Use_ 1. This may serve for _information_, hereby we may understand
what manner of men the true Prophets of God were heretofore: they did
not utter words without sense, or understanding, or care-taking of
those things that did lye before them, as the diabolicall Prophets of
the Heathens were wont to do in their fury: but they did wholly apply
their minds to what they did.
2. _To exhort us_ therefore to lay aside all sloth and sluggishnesse,
and to use all care and diligence in the enquiring and searching after
these divine things: for this industry is much more requisite for us,
then it was for them, to whom the holy Ghost did immediately dictate
all things.
Doctrine 3. _The foundation of all this grace and salvation, lies in
the humiliation and exaltation of our Lord Iesus Christ._
This is gathered from the eleventh Verse.
_Reason._ Because the whole mediation of Christ, whereby our salvation
is procured, is contained in those two parts.
_Use_ 1. This may serve _to exhort us_, alwayes to joyne those two
things together, in the seeking of our salvation: for they are in their
owne nature so conjoyned, that if they should be separated, our faith
and hope would be made altogether void. This is the rock of offence at
which the Jewes did, and to this day do stumble, in that they look for
outward glory and majesty in their Messias, even without any suffering
or humiliation going before.
2. _To exhort_ us alwayes in all things to build upon this foundation.
Doctrine 4. _Not only the essence it selfe of this mystery is usually
enquired after by the godly, but even all the circumstances thereof, as
far forth as they may be comprehended._
This is gathered from those words: _searching what or what manner of
time_.
_Reason_ 1. Because in this mysterie there is nothing of so small
consequence, as that it may be neglected without losse to our selves.
2. Because love is careful to enquire into al things that pertaine to
the thing beloved, though otherwise they may seeme to be very small.
_Vse._ This may serve _to admonish us_, not to think it enough to have
some confused knowledge of the common principles of the Gospell, but to
exercise our selves to come to a more full and distinct knowledge of
every grace of God.
Doctrine 5. _All these things were alwayes declared only by the Spirit
of Christ that was in the Prophets._
This is gathered from the eleventh Verse.
_Reason._ Because as no man knowes the things of man, but the Spirit of
man, so no man knowes the things of Christ, but the Spirit of Christ,
_1 Corinthians 2.11._
_Vse_ 1. This may serve for _information_, hereby we may confirme our
selves in the truth of Christs divine nature, because the Spirit of God
which spake in the Prophets from the beginning, is here expresly called
the Spirit of Christ.
2. _To exhort us_, to depend upon Christ, and from his Spirit to seek
for all light in searching the Scriptures, and inquiring after divine
things.
Doctrine 6. _Although saving grace was the same, that was in the Church
from the beginning of the world, yet notwithstanding great is our
prerogative in this grace above the Prophets, and those to whom they
prophesied before the comming of Christ._
This is gathered from the twelfth Verse, _Not unto themselves, but unto
us they did minister_.
_Reason_ 1. It is by reason of that clearer light which accompanied the
comming of the Sunne, and continues from that time.
2. By reason of the greater efficacy of the holy Ghost, as it is in the
text.
3. By reason of the larger communication of this grace, which is now
extended unto all Nations.
_Vse_ 1. This may serve for to comfort us, because we doe abound in
this grace, our hearts ought to be strengthened against all terrours.
2. _To exhort us_, that as this grace doth abound, so should our
thankfulnesse also abound in all practise of piety; for he that hath
received much, of him is much required.
Doctrine 7. _So great is the excellency of the grace and salvation
offered unto us by Christ, that even the Angels themselves desire to
looke into it._
This is gathered out of those words, _which things the Angels desire to
look into_. So _1 Timothy 3.16._ you may see it proved.
_Reason._ Because there are some things in this mysterie, which the
Angels themselves are yet ignorant of, _Matthew 24.36._ into those
things they desire to look, that they may know them: into other things
that they do know they desire also to looke that they may delight
themselves in beholding the glory of God, as it were in a glasse.
_Vse._ This may serve _to admonish us_, never to be weary of searching
into these holy mysteries, whether it be in hearing the Word of God in
publick, or in reading and meditating upon it in private.
* * * * *
Verse 13. _Wherefore gird up the loynes of your minde, be sober,
and hope to the end, for the grace that is to be
brought unto you at the revelation of Jesus Christ:_
Verse 14. _As obedient children, not fashioning your selves
according to the former lusts in your ignorance:_
Verse 15. _But as he which hath called you is holy, so be ye
holy in all manner of conversation;_
Verse 16. _Because it is written, Be ye holy, for I am holy._
Verse 17. _And if ye call on the Father, who without respect of
persons judgeth according to every mans worke, passe
the time of your sojourning here in feare._
Verse 18. _For as much as ye know that ye were not redeemed
with corruptible things, as silver and gold, from your
vaine conversation received by tradition from your
fathers._
Verse 19. _But with the precious blood of Christ, as of a Lambe
without blemish, and without spot,_
Verse 20. _Who verily was fore-ordained before the foundation
of the world, but was manifest in these last times for
you._
Verse 21. _Who by him do beleeve in God that raised him up from
the dead and gave him glory, that your faith and hope
might be in God._
Verse 22. _Seeing yee have purified your soules in obeying the
truth through the Spirit, unto unfeined love of the
brethren; see that ye love one another with a pure
heart, fervently,_
Verse 23. _Being borne againe, not of corruptible seed, but of
incorruptible, by the word of God, which liveth and
abideth for ever._
Verse 24. _For all flesh is as grasse, and all the glory of man
as the flower of grasse: the grasse withereth, and the
flower thereof falleth away;_
Verse 25. _But the word of the Lord endureth for ever: and this
is the word which by the Gospell is preached unto you._
In this part of the chapter, there is contein’d an exhortation to
persist and goe forward in the grace of God; which is the Scope of
the whole Epistle, as was shewed before. Now this duty is described in
generall in the 13. verse, and afterwards is set forth, and pressed by
divers arguments in the verses following. From the description of the
grace before proposed, there is as it were a conclusion drawne, which
is inferred by a necessary connexion and consequence from the nature of
that grace, as it was before described; which evidently appeares by the
conjunction _Wherefore_; and that is the reason why in all the parts
of this exhortation, as they are distinctly propounded, there is a
singular respect had to some part of the description that went before,
wherein the nature of that grace was explained. The duty therefore
to which the Apostle doth exhort, is described. First by the cause
and principall part thereof; which is _a lively hope_, of which there
was mention made before in the third verse. Secondly, By the singular
object of this hope, in beholding whereof it should be confirmed and
strengthned; which is that grace? that is now in some measure brought
unto the faithfull, but shall hereafter be communicated more fully
and perfectly; in these words: _Hope for that Grace, which is to be
brought unto you at the revelation of Jesus Christ_; which part of the
description, is taken from the end of the 7. verse. 3. By the adjunct
of constancy and perseverance, which is especially aim’d at in the
whole Epistle, as the chiefe scope thereof; in these words: _hope to
the end_. 4. There is added also the manner and meanes of performing
this duty, when he tells us, that it should be done couragiously and
readily, with sobriety and watchfulnesse, in these words: _Gird up
the loines of your mind, be sober_. This exhortation is set forth
and pressed by divers arguments; the first of which is taken from
_regeneration_ or effectuall calling, whereby all the faithfull are
made the Sonnes of God, which reason is taken from the 5. verse, where
mention is made of the regeneration of the faithfull, _by the God
and Father of our Lord Iesus Christ_: because by this regeneration or
calling, the faithfull are translated from the state of sin, into the
state of grace: therefore this reason is given in both respects; both
that they should renounce their former sinnes, verse 14. and that they
should conforme themselves to the holinesse of that calling wherewith
they are called, verse 15. Which is urged and enforced by a double
argument: the first is taken from the likenesse, that ought to be
betwixt the person calling and the persons called, as the Scripture it
selfe in the old Testament witnesseth, verse 15,16. The second is taken
from the severity of Gods judgement, which they can by no meanes escape,
that call God their Father, and yet dishonour his name, verse 17. The
second argument of the exhortation, is taken from _redemption_, and the
meanes and end thereof, verse 18,19. Of which there was mention made
before at the end of verse 3. and verse 11. Because the consideration
of this redemption obtained by Jesus Christ, and of Christ himselfe, is
very necessary and effectuall to admonish, and stir up the faithfull,
to take care of their duty: therefore the Apostle stayes a while upon
the description of Christ, as he was from all eternity fore-ordained to
performe the office of a mediatour, at the beginning of the 20. verse,
and as he was manifest in time, verse 20,21. which is taken from verse
11,12.
The third argument is taken from _sanctification_, as it flowes from
the regeneration of the spirit, and from the word of God, which are
the proper causes thereof, verse 22,3,4,5. whereby the way that part of
Christian duty is commended, that hath respect to the mutuall love of
the faithfull amongst themselves, verse 22. because all the faithfull
by regeneration, are made partakers of the same spirituall life; but
yet the chiefest argument, whereby we are exhorted to constancy in that
and every other grace, is taken from the incorruptible nature of the
word, whereby we are regenerated, and consequently of regeneration it
selfe; which is set forth by a comparison of things that are unlike it.
Verse 23,24, 25.
The DOCTRINES arising herence are these.
Doctrine 1. _The Consideration of the grace of God, that is brought
unto us in Christ, should stir us up to the practice of Piety._
This is gathered from the connexion, which is intimated in that
particle, _Wherefore_, verse 13.
_Reason_ 1. Because the end of Grace is to free us from sin, and to
make us conformable to the image of God, _Luke 1.74,75._ 2. Because by
that meanes it is very fitting for us, to teach and further us in that
practice. _Titus 2.11,12._ 3. Because it cannot be truly learned by us,
unlesse it worke this in us, _Ephesians 4.20,1,2,3,4._
_Vse_ 1. This may serve _to ♦condemne_ those that turne the grace of
God into wantonnes _Galatians 5.13._ 2. _To exhort_ us to use all care
to make this grace effectuall in our hearts, that it may bring forth
great fruits of Piety.
♦ “condemme” replaced with “condemne”
Doctrine 2. _The foundation of sound holinesse is firmely to hope for
that grace that shall be revealed at the comming of Iesus Christ our
Lord._
This is gathered from the 13. verse. So _Philippians 3.20._ _Titus
2.13._
_Reason_ 1. Because this hope is the perfection of that wherein our
spirituall life doth consist. 2. Because this expectation represents
the reward unto us, by contemplating, whereupon we are made unmoveable
and abounding in the worke of the Lord. _1 Corinthians 15.58._ _Hebrews
6.11._ 3. Because this hope begets patience, whereby with strong
consolation it doth overcome all the difficulties, that are wont to
befall men in the course of Godlinesse. _Hebrews 6.12,18,19._
_Vse._ This may serve _to exhort_ us, to have a care to lay this
foundation very sure in our hearts, and daily to confirme it more and
more.
Doctrine 3. _To keepe this hope firme and lively, we should
couragiously gird up our selves that we might be prepared, and ready
to performe all those things that tend thereunto._
This is gathered from those words: _gird up the loines of your mind_;
for this is it, that is signified by the habit of a man, that hath his
loines girt in Scripture, that he is prepared and ready to performe his
duty. _Luke 12.35._
_Reason_ 1. Because the difficulty to retaine this hope is very
great, in so much, that it cannot be kept without earnest endeavour.
2. Because in spirituall duties our loines are too slack, that is,
the sloth of sin, and infirmity hath taken hold of all our faculties.
_Hebrews 12.12._
_Vse._ This may serve _to admonish_ us, by no meanes to yeeld to the
sloth and sluggishnesse of our corrupt nature, but to drive against it
as much as we can, and laying aside every weight, and the sloth that
doth beset us, to runne the race that is set before us, _Hebrews 12.1._
Doctrine 4. _Sobriety in the use of the things of this life, doth very
much conduce to the furtherance of this endeavour._
This is gathered from this word, _Be sober_ and hope.
_Reason_ Because the love and immoderate use of the things of this
world, doth so burden the soule, and glue it to the earth, that it
cannot lift up it selfe to seeke after heavenly things.
_Vse._ This may serve _to admonish us_, not to addict our minds to any
worldly thing, but here to use this world, and not abuse it. _1
Corinthians 7.31._
Doctrine ♦5. _The state of adoption, whereby we are made the sonnes of
God, should stir us up to the practise of holinesse._
♦ “V” replaced with “5” for consistency
This is gathered from these words: _As obedient Children._
_Reason_ 1. Because Children should beare the image of their Father:
Now the image of God consists in holinesse and righteousnesse.
2. Because it is the duty of Children, readily and of their owne accord
to apply themselves to the will of their Father. Now the will of God is
our sanctification. _1 Thessalonians 4.3._ this is it that is intimated
in that title, where the faithfull are called _obedient Children_.
_Vse_ 1. This may serve _to condemne_ those, that with the wicked Jewes
say, they are the Children of Abraham and of God, when notwithstanding,
they doe the workes of the Devill, _Iohn 8.41,2,4._ _1 Iohn 3.8,10._
2. _To exhort us_, in all things to make it appeare, that we are the
true sonnes of God, by obedience unto his will, and our practise of
holinesse: for unlesse we beare the chastisements of the Lord, that by
them we may be made partakers of his holinesse, hereby we shew that we
are bastards, and nor true sonnes. _Hebrews 12.8,10._
Doctrine 6. _This filiall obedience, and the fashioning of our selves
according to the former lusts of our sins, cannot stand together._
This is gathered from the opposition, that is made betwixt these two,
verse 14. where the one being affirmed, that we are obedient Children,
the other is denyed, that we should not fashion our selves according to
our lusts.
_Reason_ 1. Because they, which by regeneration are made the Children
of God, are new creatures, have a new nature and new affections, so
that they have wholy renounced their former nature and affections: and
for this very cause they are called in the Text, _Former lusts_, or,
_which were before_.
2. Because the former lusts of sinne do wholly withdraw us from the
will of God, which we ought to obey.
3. Because the former lusts of sinne are such, that all that are
come to the knowledge of the truth, may be asham’d of them; this is
intimated in the Text, where they are called _lusts which were in our
ignorance_: because they cannot endure the light.
_Vse_ 1. This may serve _to condemne_ those, that professe themselves
the children of God, and call upon God as their Father, & yet follow
the same course of life that the children of this world do.
2. _To exhort us_, not to conforme our selves to this world, _Romans
12.2._ where there is a reason also given of this exhortation, in the
1 Verse, because if we do this we cannot present our selves to God as
a living sacrifice, acceptable unto him. So _2 Timothy 2.19._
Doctrine 7. _The calling of the faithfull doth necessarily require
holinesse in them._
This is gathered from Verse 15,16.
_Reason_ 1. Because holinesse is one of the chiefe ends of this
calling, therefore it is usually called in the Scriptures a holy
calling, _2 Timothy 1.9._
2. Because God which calleth us is most holy, and he cals us to have
communion with him in holinesse, as it is in the Text.
3. Because the calling it selfe is in its own nature a setting of a man
apart from the common and corrupt use of the world to a sacred use; and
therefore it is a consecration or dedication of men unto holinesse.
_Vse_ 1. This may serve _to rebuke and condemne those_, that seek for
nothing by their Christian calling, but justification and blisse, and
in the meane time altogether neglect the care to live holily.
2. _To exhort us_, in all our conversation to endeavour to be holy, as
it is in the Text; _Be ye holy in all manner of conversation_; that is,
so walke, as it becommeth the calling, wherewith ye are called.
Doctrine 8. _The severity of Gods judgement should stirre us up to the
practise of piety._
This is gathered from Verse 17.
_Reason_ 1. Because God in executing his judgements is no respecter of
persons, as it is in the Text. Now the name and profession of the faith,
is nothing else, but the person of the Christian; as circumcision and
the profession of the law was the person of the Iew: Such a profession
therefore without sound holinesse cannot stand before Gods Tribunall.
2. Because God doth in some sort more severely require holinesse of
those that by their calling draw neere unto God, & call him Father, as
it is in the Text, then he doth of others, _Leviticus 10. 3._ _I will
be sanctified in them that come nigh me._
_Vse._ This may serve _to admonish us_ not to cosen our selves in
relying wholly upon the outward profession of faith, but to appeare
before God alwayes with feare and reverence, as it is in the Text:
because our God is a consuming fire, _Hebrews 12.29._
Doctrine 9. _The consideration of our redemption should be a strong
argument to stir up in our hearts a desire of holinesse._
_Reason_ 1. Because we are redeemed from all our vaine conversation,
although it be commended unto us by the use and tradition of our
Fathers, Verse 18. Therefore for a man to follow such fashions, after
that he is come to the knowledge of redemption, is nothing else, but to
oppose himselfe against his owne redemption, and as much as in him lies,
to make it void and of none effect.
2. Because by this redemption we are bought to be the servants of God,
_1 Corinthians 6.20._ & _7.23._ So that we ought no longer to serve
sinne, nor the world, nor to live according to our owne will and
pleasure, but according to the will of God and our Redeemer.
3. Because the price wherewith we are redeemed; is of so great worth,
that it doth farre surpasse all the most precious things of this world:
therefore there ought to be made an excellent use thereof; and yet
notwithstanding only those that endeavour to be holy, make any esteeme
of it, Verse 18,19.
_Vse_ 1. This may serve _to condemne_ those that by their life
dishonour Christ, and put their Redeemer to an open shame, _Hebrews
6.6._ they doe as it were tread under foot his blood, that was the
price of our redemption, and count it an unholy thing _Hebrews 10.29._
2. _To exhort us_, as often as we think of our redemption, (which we
ought to do very oft,) so often should we thinke that there are as
it were coales of fire heaped upon our heads, wherewith we should be
inflamed to this holinesse.
Doctrine 10. _That we may gaine profit and benefit by the consideration
of our redemption, we should diligently meditate upon Christs
predestination, his incarnation, humiliation, and glorification._
This is gathered from Verse 20,21.
_Reason_ 1. Because by this meanes alone is the breadth, and length,
and depth, and height of Gods love in Christ made manifest, _Ephesians
3.18._
2. Because by this meanes alone doe we come to know, what a great worke,
and of how great difficulty it was, to deliver men from their sinnes.
3. Because by this also we may easily gather, how fit and just it is,
that we should live unto God and Christ in all holinesse, which is the
scope of this Text.
_Use._ This may serve _to admonish_ us not to passe over this
mysterie slightly in our thoughts and meditations, but to continue in
contemplation thereupon, that so we may, as it were, suck therehence
the juice of true godlinesse.
Doctrine 11. _The proper and immediate use of all our contemplation
upon Christ, and our redemption obtained by him, is, to confirme our
faith and hope in God._
This is gathered from Verse 21, at the end.
_Reason_ 1. Because the end of Christs mediation is, that through him
we should believe in God, as it is here affirmed.
2. Because Christ left us an example of putting our faith and hope
in God; for he in his way perfectly performed it, and by that meanes
attained the highest glory.
3. Because for our sakes and for our good was that glory given unto
Christ, which our faith and hope look and seeke after.
_Use._ This may serve _to exhort us_, alwayes to look unto Iesus Christ
the author and finisher of our faith, _Hebrews 12.2._ and by looking
unto him to quicken our faith and hope.
Doctrine 12. _The calling of the faithfull hath the purification of the
soule joyned with it._
This is gathered from the beginning of the 22 Verse. So _2 Peter
2. 20._ Hence it is that the washing of baptisme represents that grace
which is given in their calling: Now this purification and washing,
which is communicated in their calling, and signified by baptisme,
is not by justification only, which consists in the imputing thereof
unto remission of sinnes, but also by sanctification and the reall
clensing of the soule, _1 Corinthians 6.11._ _Titus 3.5._ And this
sanctification is chiefly referred to the soule as to its proper object.
_Reason_ 1. Because outward purification and sanctification is nothing
worth at all, if it be divided from the inward: for this was the
hypocrisie of the Scribes and Pharisees, that are said to have made
clean the outside of the cup and of the platter, when within they were
full of extortion and excesse, _Matthew 23.15._
2. Because the operation of the Spirit begins at the soule, and from
the soule is derived to the outward man: for as all pollution proceeds
first out of the heart, _Matthew 15.19._ so also purification.
3. Because if the soule be once purified within, outward purity will
follow of its owne accord, _Matthew 23.26._
4. Because this purity doth more properly consist in the affection
& intention of the soule, then in the outward practise; for the same
outward works may be done by impure men; but the ♦faithfull differ from
all impure hypocrites by their inward dispositions and affections.
♦ “faithull” replaced with “faithfull”
5. Because the faithfull themselves are oftentimes sustained and
receive comfort by the purity which they have within in their will
and purpose, though they cannot produce it into act according to their
desire, _Romans 7.21,25._
_Use_ 1. This may serve to condemne those that are whited over with the
name of Christians, but never look after the purity of their soules:
and therefore they may be rightly called whited wals, _Acts 23.7._ and
whited Sepulchres, _Matthew 23.27._
2. _To exhort us_ to use the utmost of our endeavours to purifie our
souls, that they may be made the temples of the holy Ghost.
Doctrine 13. _This purification is wrought by the hearing of the word,
& the effectuall operation of the holy Ghost by the word._
This is gathered from these words: _in obeying the truth through the
Spirit_. Where the word of God, especially of the Gospell, is called
the truth, partly for that excellency of truth that it hath above all
other sayings or writings, and partly because by vertue of the truth or
faithfulnesse of those promises which are contained in the word, this
purification is wrought, together with all those spirituall blessings,
that pertaine to the consolation and salvation of the faithfull.
_Reason_ 1. Because the word together with the Spirit doth reveale unto
us that true purity which is pleasing and acceptable to God, whereof we
are ignorant.
2. Because the word together with the Spirit is the oracle or power of
God unto salvation, and consequently is able to beget every grace in us.
3. Because faith purifies the hearts of the faithfull, _Acts 15.9._ and
faith comes by hearing of the word, _Romans 10.17._
_Vse_ 1. This may serve _to refute_ the heresies of those, which either
hold that there is such power in the strength of nature, that men may
sanctifie themselves at their own free will and pleasure, or, which
comes all to one, maintaine that the outward preaching of the word is
sufficient without the powerfull operation of the Spirit.
2. _To exhort us_, first, to hearken diligently unto the word of God;
secondly, not to rest our selves satisfied in the bare letter of the
word, but alwayes to crave the grace of God and the operation of his
Spirit: thirdly, in the use of the word through the Spirit to seek the
purification of our soules.
Doctrine 14. _The effect and signe of a purified soule, is a pure,
sincere, and fervent love of the faithfull, as of brethren._
This is gathered from these words: _unto love of the brethren._
_Reason_ 1. Because hatred, envie, wrath, strife, enmities, and such
like affections, especially, when they reflect upon the good, are some
of those filthy pollutions of the flesh, from which the soule of the
faithfull is purified, _Galatians 5.19,20._
2. Because the purification of our soules makes us to love purity in
others, and no man can take delight in the purity of others, unlesse he
be in some measure purified himselfe.
3. Because in the mutuall love of the faithfull divers operations are
exercised, to the performing whereof, their soules are in a speciall
manner purified and sanctified, as doing good, bearing with infirmities,
edification of the Church, and glorifying the name of the Lord.
_Vse_ 1. This may serve _to condemne_ those, that shew themselves great
enemies to godly men: they may rightly be called Cainites, for they
have gone in the way of _Cain_, with those to whom the woe is denounced
by _Iude_, Verse 12.
2. _To exhort us_ by all meanes to endeavour to gaine this brotherly
love of the godly: wherein there is required, First, sincerity, that it
should be without hypocrisie or simulation, so that it ♦should not be
_in words or in shew_, as the Apostle speaks, but _in heart_. Secondly,
that it should be not only from the heart, but from a pure heart;
because there is a kinde of love that is in some sort sincere, but yet
it is impure, whiles that it doth either neglect the chiefest good or
else useth such means to procure some good as are contrary thereunto:
as if a man to deliver his brother from danger, should perswade him to
deny the truth, or to dissemble. Thirdly, That it should be fervent,
because the affection ought to be set in the highest degree upon those
objects, where there is found to be the chiefest reason to stirre it up.
♦ “shold” replaced with “should”
Doctrine 15. _Regeneration, that is common to all the faithfull, is a
strong argument to provoke them to love one another._
This is gathered from the end of verse 22. and the beginning of the 23.
where this reason is given, why they should love one another, because
they are borne againe.
_Reason_ Because by this regeneration all the faithfull are brethren,
begotten by the same Father, of the same blood, and partakers of the
same spirit.
_Vse._ This may serve _to exhort us_, to be mindfull all this argument,
and to give it roome and power in our hearts, so that we may upon
occasion say as _Abraham_ did, _Genesis 13.8._ _Let there be no strife
betweene me and thee; for we are brethren_: and to admonish others also
in those words of _Moses_ _Acts 7.26._ _Sirs, Ye are brethren: Why doe
ye wrong one another?_
Doctrine 16. _The word of God is the incorruptible seed or principle of
this regeneration._
This is gathered from the 23. verse.
_Reason_ 1. Because it is the word of God, (as it is in the Text;)
which liveth and abideth for ever; whose nature it resembleth in this,
that the operation thereof is not ♦momentary or temporary, but it
abideth for ever. 2. Because to speake properly, it is the word of
eternall life, _Iohn 6.68._ for the end and use thereof is, to bring
men to eternall life. 3. Because where it is once truly received, it
never faileth. _Iohn 4.14._
♦ “momentany” replaced with “momentary”
_Use_ 1. This may serve _to refute_ the errour of those, which hold
that they that are truly regenerated, usually fall away from the grace
of God, and so are borne againe and againe, after they have beene
regenerate: This is contrary, not only to the promise and covenant
of God, that he will keepe the faithfull, that they shall not depart
from him _Ieremiah 32.40._ and to that comfort which Christ gives his
members, that no man shall pluck them out of his hand, _Iohn 10.28._
But also to the operation of the spirit in the hearts of the faithfull,
and to the nature of the life it selfe, that is communicated unto them,
which is incorruptible and eternall, as it is in the Text.
2. _To comfort us_ against all those feares and terrours, that may
arise from the consideration of our own infirmities; for although
of our selves we are continually falling to corruption, yet there is
something borne in us, if we be truly faithfull, which is incorruptible
and shall abide unto eternall life.
3. _To exhort us_ to carry our selves answerable in all Christian
duties, that is, to be constant and incorruptible in performing them:
and this is it at which the Apostle doth especially aime at in this
place, when he stirres up the faithfull to a fervent and constant love
one of another, by this argument, because they are borne againe by the
incorruptible word.
Doctrine 17. _The condition wherein the faithfull are put by this
incorruptible regeneration of the word, is farre more excellent then
all the glory of this world._
This is gathered from verse 24,25. where there is a comparison made
betwixt, flesh, grasse, the flower of grasse, and the glory of man,
on the one side, and the word of God on the other; not as the word is
considered in it selfe, but as it is received by the faithfull, and
translates them into the kingdome of God.
_Reason._ Because as it is in the text, there is nothing in all the
world but vanity, that quickly falleth away: whereas the word of God
endureth for ever.
_Vse_ 1. This may serve _to exhort us_ to make more precious account
of the word of God and of his kingdome, then of all the world, and
that not only in respect of our selves, but of others also; as the
Apostle doth in this place extoll the word of God and the condition
of the regenerate above all the things of the world, that by this
consideration among others he might move the faithfull to esteeme
of others, that are regenerate, more highly, and to love them more
fervently, then all the things of the world.
2. To comfort us, in that God of his bounty and grace hath advanced us
to such a dignity.
Doctrine 18. _We ought to have a singular respect unto this dignity
and excellency in the word of God, as it is preached unto us by the
Gospell._
This is gathered from the 22 verse at the end.
_Reason_ 1. Because the same word of God is preached unto us, that is
so much commended by the Prophets, Apostles, and by Christ himselfe, as
it is in the Text, _this is that word_.
2. Because it makes much unto our salvation, as it is preached unto us.
_Use._ This may serve _to admonish us_, not to satisfie our selves with
some generall esteeme of the word, as many are wont to doe, that are
weary of the word that is preached unto them, and loathing it do reject
it; but religiously and reverently to receive the word that is preached
unto us, as the eternall word of God.
Illustration: (‡ decoration)
Chapter II.
Verse 1. _Wherefore laying aside all malice, and all guile, and
hypocrisies, and envies, and evill speakings,_
Verse 2. _As new borne babes, desire the sincere milke of the
word, that ye may grow thereby._
Verse 3. _If so be ye have tasted that the Lord is gracious._
Verse 4. _To whom comming as unto a living stone, disallowed
indeed of men, but chosen of God, and precious,_
Verse 5. _Ye also as lively stones are built up a spirituall
house, an holy Priesthood, to offer up spirituall
sacrifice, acceptable to God by Iesus Christ._
Verse 6. _Wherefore it is contained in the Scripture, Behold,
I lay in Sion a chiefe corner stone, elect, precious,
and he that beleeveth on him shall not be confounded._
Verse 7. _Vnto you therefore which believe he is precious, but
unto them which be disobedient, the stone which the
builders disallowed, the same is made the head of the
corner,_
Verse 8. _And a stone of stumbling, and a rock of offence, even
to them which stumble at the word, being disobedient,
whereunto also they are appointed._
Verse 9. _But ye are a chosen generation, a royall Priesthood,
an holy nation, a peculiar people, that ye should shew
forth the praises of him, who hath called you out of
darknesse into his marvellous light:_
Verse 10. _Which in time past were not a people, but are now the
people of God; which had not obtained mercy, but now
have obtained mercy._
THE same exhortation that the Apostle had before proposed, he doth here
againe repeat and presse, and that not simply and barely, but by that
principle and meanes, whereof there may and ought to be very good use
made. For by occasion of those things, which he had lately spoken of
the word of God, he stirres up all the faithfull to the right use of
this word, by whose helpe they might persist and grow in that grace,
wherein they stood. The occasion and connexion of this exhortation
with the words going before is intimated in that phrase or particle,
_Wherefore_. The exhortation it selfe is to a desire or love of the
word of God, which he had before commended, verse 2. Which exhortation
he doth so lay downe, that in the first place he shewes, that the
vices which are contrary to this duty, must be laid aside, and taken
heed of which are five: _malice_, _guile_, _hypocrisies_, _envies_,
_evill-speakings_, verse 1. And in the second place he gives reasons
agreeable thereunto, to stirre us up unto this duty, (to wit, a desire
of the word.) The first reason is taken, from the use or effect of this
word in respect of them, that it makes much for the edification of the
faithfull: and this Use is allegorically set forth, verse 2. where the
regenerate faithfull are compared to infants newly borne, and the word
to sincere milke; and the edification which is made by the word, is
compared to that action, which infants obtaine by the use of wholesome
milke. The second reason is taken, by a continuation of the same
allegory, from the object of the word, which he proposed to be tasted,
and that is God himselfe and our Saviour Jesus Christ: whose perfection
and fitnesse for edification is declared. Verse 3. where he is said to
be _gracious_: and is confirmed also by the experience and testimony
of all the faithfull, who are said to have tasted this graciousnesse,
_ibid._ _if so be yee have tasted that the Lord is gracious_.
In the explication of this affection that ought to be set upon our Lord
Jesus Christ, as the primary object of this word, the Apostle continues
from Verse 4 to the 11. Where in the first place the affection and duty
it selfe of comming unto Christ, and adhering unto him by faith, is
proposed, verse 4. _To whom comming_. And then the reason of this
duty is allegorically declared, to wit, that Christ is the foundation
of the spirituall building that liveth for ever. _Ibid._ _as unto a
living stone_; and the faithfull are the parts of the building, or
of the spirituall house that is to be built upon this foundation, at
the beginning of verse 5. And he doth further illustrate both parts
of this reason. The first, concerning the foundation or subject, he
doth declare by divers arguments; when he saith that it was disallowed
of men, but yet chosen of God, and precious, verse 4. The second,
concerning the parts of the building that are joyned to it, he doth
illustrate & urge from the effects, which are allegorically also set
forth, to wit, that by this comming unto Christ, as unto the foundation,
the faithfull are not only made a spirituall house, as the temple
wherein sacrifices acceptable to God are offered up, but they shall
also be the Priests that shall offer up spirituall sacrifices,
acceptable to God through Iesus Christ, verse 5. This that hath beene
spoken of the saving effect of Christ, as our Saviour; which redounds
unto all the faithfull, the Apostle doth confirme by the testimony
of Scripture, verse 6. Which testimony he doth explaine and apply by
the contrary affections and manners, how contrary sorts of men carry
themselves towards Christ, that is, the believers, and the unbelievers:
To the believers Christ is said to be precious, verse 7. at the
beginning, because they put their whole trust and confidence in Christ,
and consequently give him the honour of the true Messias and Saviour:
but to the unbelievers he is a stone of stumbling, and a rock of
offence, verse 7,8. Because being offended at his humility they do
not receive him as their Saviour: whose infidelity he doth illustrate
by the antecedent decree of God, whereby it was ordained, verse 8.
at the end. _Whereunto also they are appointed._ As on the contrary
the condition of the faithfull is illustrated. First, by the secret
election of God, that was the cause thereof, verse 9. at the beginning.
Secondly, by the dignity which they obtaine by faith by vertue of this
election, to wit, that they are _a royall Priesthood, an holy nation,
Gods peculiar people_. Thirdly, by the end and use of this dignity
to which they are called, which is, to shew forth the praise of God,
verse 9. at the end. Fourthly, by comparing the state that is unlike
it, wherein they were before their calling, to this state of excellency
and dignity whereinto they are now put by their calling unto faith in
Christ, verse 10.
The Doctrines arising from hence are these.
Doctrine 1. _The right use of the word of God is the proper meanes to
increase grace._
This is gathered from the connexion of this exhortation with that which
went before. For when the Apostle had before exhorted to constancy
in grace, and to obedience, in holinesse, and to brotherly love; by a
reason also taken in the last place from the worde of God, whereby as
of incorruptible seed all the faithfull are regenerated, here in the
beginning of this Chapter, he commends unto us the right use of that
word, as the proper and only meanes to perfect all those things.
_Reason_ 1. Because the word is the instrument chosen by God and
sanctified to that use. _1 Corinthians 1.21._ 2. Because the word,
especially of the Gospell, is the ministration of the Spirit, who
is the authour and finisher of every grace. _2 Corinthians 3.6,8._
3. Because the word shewes us the good and perfect will of God. _Romans
12.2._
♦2. Because it furnisheth a man unto every good worke. _2 Timothy
3.17._
♦ “4” replaced with “2”; misnumbered.
_Vse_ 1. This may serve _to refute_ some fanatick hereticks, that
neglect the word of God and looke for immediate revelations, and dreame
of a greater perfection then is contained in the word.
2. _To exhort us_, to give diligent heed unto the word of God in all
things, untill we come to the end of perfection in heaven. _2 Peter
1.19._
Doctrine 2. _If we meane to use the word of God aright, wee must have
our minds ready and willing to lay aside all those vices that are
contrary to the power of the word._
This is gathered from the 1. verse. Where five remarkeable vices are
propounded, to be laid aside, denyed, and mortified, before the word
can have its due effect in our hearts.
_Reason_ 1. Because as the matter, if it be not fitly prepared, cannot
receive the forme; neither can the field, if it be not manured, cherish
the seed to bring forth fruit: So neither can the heart of man, if
it be not subdued by repentance, receive the word of God with profit.
2. Because such a purpose to forsake all that is contrary to the word
of God, is the first beginning of that saving operation, which the word
of God doth make, wheresoever it begins to be received, and whereby it
makes way for it selfe, to perfect all operations.
_Vse_ 1. This may serve _to condemne_ those, that will be hearers of
the word of God, but so, that they will not forsake their accustomed
sinnes. 2. _To admonish us_, not to take this thought and purpose into
our minds in the generall, and once only at our first conversion; but
upon all occasions, seriously to renew this purpose, especially when we
prepare our selves to heare the word of God.
Doctrine 3. _We must lay aside these vices not in part only, but
wholly._
This is gathered from the word, _all_.
_Reason_ 1. Because repentance is not true and unfained, unlesse it
abhor the very nature of sinne; it must with one and the same kind
of hatred hate all kind of sinne. 2. Because a man may easily deceive
himselfe, whiles he thinks that he hath laid aside some vice, if he
doth not detest all appearance of it, what Specious shew soever it may
seeme to have.
_Vse._ This may serve _to instruct_ us, seriously to examine our hearts,
least through some deceitfulnesse thereof, there should lurke some vice,
whereof we thinke our selves to be free.
Doctrine 4. _We should have a singular care to lay aside those vices,
that are contrary to those duties, to which we are in a speciall
manner called; and to that disposition, which is especially required
in Christians, that they may profit by the word of God._
This is gathered herence, that the Apostle, when in the last place,
he had exhorted unto unfained love of the brethren at the 21. verse of
the former Chapter, doth here marke out those vices, that are most of
all contrary to this love; & when he would commend the simplicitie of
infants, as a disposition requisite to receive the word of God with
profit, he casts aside those vices which are directly opposed to that
simplicity.
Doctrine 5. _To make a good use of the word, besides the laying aside
of those evill affections, that we spake of before, it is required that
we should stirre up that good affection in our hearts, which is called
appetite or desire._
This is gathered from the 2. verse. Now this desire is expressed in
other places of the Scripture, by a spirituall hunger and thirst.
_Isaiah 55.1._ _Apocalypse 21.6._ And the degree thereof is set downe,
that it should be the highest. _Psalms 119.20,81,82._ which containes
in it, 1. a high esteeme of Gods word. _Psalms 119.2._ 2. An earnest
endeavour, answerable thereunto, to use it and enjoy it. _Iohn 6.27._
3. A delight, whereby we are well pleased in the sweetnesse thereof,
_Psalms 119. 103._
_Reason_ 1. Because the word is absolutely necessary for us; without it
we cannot live; for it is our milk or spirituall food, as it is in the
text. 2. Because we alwayes want something that may begotten: this is
also signified in the text, when we are called new borne babes; whereby
it is intimated that our imperfection is so great, that by reason of
it, we should earnestly desire the helpe of the word. 3. Because the
excellency and perfection of the word is so great, that it should of it
selfe delight us, though we stood in no need of it our selves; this is
also intimated in the text, when there is mention made of the sincerity
of the word, and of the goodnesse of God that appeares therein.
_Vse_ 1. This may serve to condemne that satiety and loathing of the
word, that appeares too evidently in too too many.
2. _To admonish us_, not to suffer our affections to be taken up with
the things of this world, thereby to lessen that desire, which we
should have to the word of God. 3. _To exhort us_, to use the utmost
of our endeavours to stir up and increase these pious affections in our
selves.
Doctrine 6. _This affection and desire that wee ought to have to Gods
word, should have respect to the sincerity thereof._
This is gathered from that, _desire the sincere milke of the word_:
that is, the nature it selfe of the word and of the things proposed
therein, as they are pure, and ♦afford nourishment fit for our Soules.
♦ “affoord” replaced with “afford”
_Reason_ 1. Because otherwise we doe not desire the word, as it is
the word of life, or the bread of life, or the milke of life, as it
is in the text, but as we doe apprehend it under some carnall shew.
2. Because this desire alone proceeds from spirituall life, which
seekes after that in the word that tends unto life, which is intimated
also in the text by the similitude of infants, that naturally desire
their mothers milke.
_Vse_ 1. This may serve _to reprove those_ ministers that falsifie the
word of God by their owne mixtures and devices, and obtrude upon him
an adulterate word, in stead of the simple and sincere word. 2. _To
admonish_ the hearers not to suffer their affections to be carried
either towards the person of the speaker, or towards the manner his
speaking, much lesse towards those strange forgings which many use in
their speaking, but sincerely to seeke for the sincerity of the word.
3. _To exhort us_, highly to prize this sincerity of the word, and to
endeavour all that we can to preserve it as well in our selves as in
the Church.
Doctrine 7. _Then and not before, doe we use the sincere word of God
aright, when we grow thereby._
This is gathered from these words: _that ye may grow thereby_. This is
signified in all those places of Scripture, where the end of the word
is made to be the edification of the faithfull: for _to edifie_ is to
promote the structure of the edifice, to a greater perfection, after
that the foundation is already laid. This is expressed also _Ephesians
4.16._
_Reason_ 1. Because we are imperfect, like as infants that are newly
borne: now we are perfected, when the word of God dwells richly in
us, _Colossians 3.16._ 2. Because the word it selfe in its owne nature
alwayes tends and leads to perfection: for it is the perfect will of
God, _Romans 12.2._
_Vse_ 1. This may serve _to reprove_ those, who, when for the time they
ought to be teachers, doe yet remaine unskilfull and infants, _Hebrews
5.12,13._ 2. _To admonish us_, never so to rest satisfied with that
which we have attained, as if there were nothing more to be gotten; for
although we have all other things, yet it is required, that we should
increase more and more in it, _1 Thessalonians 4.1,10._ 3. _To informe
us_, hereby we may understand, that the word of God is necessarily to
be used, not only by the ignorant and unskilfull, but also by all those
that doe yet want some thing, and doe desire to increase that which
they have. 4. _To instruct us_, to examine our selves by this marke,
whether we use the word of God aright or no?
Doctrine 8. _In the Gospell there appeares such graciousnesse and
goodnesse of God, that it stirres up all the faithfull, to an earnest
desire thereof._
This is gathered from the 3. verse, _that the Lord is gracious_: Where
by _God_ we are to understand Christ, as it appeares by the following
words: by _♦graciousnesse_ we are to understand that grace which is
revealed in the Gospell, as it evidently appeares by the connexion of
this verse, with that which went before. _So_ _Titus 3.4._
♦ “gratiousnesse” replaced with “graciousnesse”
_Reason_ 1. Because this glorious grace of God, ♦which brings salvation
unto men by Christ, is the subject matter and argument of the Gospell.
♦ “whch” replaced with “which”
2. Because God bestowes this grace upon us, being altogether unworthy
of it, enemies to him, and seeking no such thing of him: for after such
a manner is this grace bestowed upon us, as that from the beginning to
the end, the whole businesse depends upon the meere goodnesse of God.
_Vse_ 1. This may serve _to informe us_, to judge of the quality and
quantity of the goodnesse and graciousnesse of Christ, no other way
but by the word of the Gospell; for we must not imagine, as many use
to doe, that through the graciousnesse of God, it shall be well with
us, though we continue in our sinnes without repentance and turning to
God: no such graciousnesse is revealed in the Gospell. 2. _To instruct
us_, alwayes to admire the riches and bounty of Christs grace, that
is revealed in the Gospell. 3. To exhort us, earnestly to desire, to
take delight, and to rejoyce in hearing and meditating upon Gods word.
_Psalms 27.4._ & _65.4._ & _119.103._ in this respect is the use of the
word of the Gospell compared to the banquet of a King, wherein all
things are full of Sweetnesse and delight. _Luke 14.16,17._
Doctrine 9. _This goodnesse of Christ in the Gospell is proposed to us
to be tasted._
This is gathered from these words: _If so be ye have tasted_. So
_Psalms 34.8._ _Taste and see._ That is, we should so lay hold upon
it by faith, that we may have an inward sense, and experience of the
vertue and power thereof.
_Reason_ 1. Because in the Gospell, we are called to such a neere union
and communion with Christ, that he is made unto us our spirituall bread
and food, So to be tasted and eaten by faith, that he turnes to our
spirituall nourishment. 2. Because our comfort depends upon this, if
wee perceive in our selves the savour of Christ, as it were the savour
of life unto life. _2 Corinthians 2. 15,16._ 3. Because the power of
Christ in drawing our soules unto himselfe, for the most part consists
in this, that we have his goodnesse and love, to be tasted, as it were,
_Galatians 2.20._ _2 Corinthians 5.14._
_Vse_ 1. This may serve _to reprove those_, that doe not use the word
of God, as food to be tasted and eaten, but for custome and _pro forma_
fashion-sake only, or at least account it a thing to be understood and
disputed of only; but not to be tasted.
2. _To exhort us_, to use all care and diligence to preserve this taste
of the goodnesse of Christ in the Gospell; for this is proper to the
regenerate, as it appeares in the text: and consequently it is a signe
of salvation. Some indeed that are not regenerate are said to taste
of the heavenly gift, of the good word of God, and the powers of the
world to come, _Hebrews 6.4,5._ but this comes to passe, first, by
some speciall operation of Gods Spirit, whereby such men are enlightned
above the common sort of unregenerate men. Secondly, this is but for
a little while, it is not constantly. Thirdly, in the unregenerate
it is but a sudden motion of the minde, it is not a rooted affection.
Fourthly, it is either of grace only to come, which is apprehended
also, but by a humane and uncertaine hope; or else it is a presumption
without ground: but the taste of the faithfull is of grace, not only
to come, but also present, with a divine assurance wrought by the
operation of the holy Ghost, and sound faith and repentance.
Doctrine 10. _The regenerate in the beginning; although they be truly
faithfull, yet they have but a little taste of Gods goodnesse, they do
not fully comprehend it._
This is gathered from the same words.
_Reason_ 1. Because they are new borne babes, and therefore weake.
2. Because God useth to bring his children by degrees unto perfection;
so that at first they do perceive but a part or the first fruits of his
goodnesse, and afterwards they have the whole, as it were shed abroad
in their hearts.
3. Because in the beginning they want that experience, whereby the
goodnesse of God afterwards is made more perfectly knowne unto them.
4. Because oftentimes they are also somewhat negligent; whereby it
comes to passe, that they do not use the meanes of grace with that
affection as they ought, as it is intimated in the text, when they
are stirred up to a more fervent desire of the word of God.
_Vse_ 1. This may serve _for consolation_ against those feares that
arise sometimes in the soules of the godly, for that they have but
a little measure of peace, joy, and the like fruits of the Spirit,
whereby men perceive the goodnesse of God towards them: for they must
understand that the faithfull do usually perceive but a little measure
of this grace at the beginning.
2. For exhortation, so much the more to long for the state of
perfection, and not to rest in these small beginnings.
Doctrine 11. _That taste of the grace of God which we either now have,
or formerly had, should stirre us up to desire and seeke after the same
more and more._
This is gathered from the connexion of these words with those that went
before.
_Reason_ 1. Because to that end is there a taste of this grace given,
to stirre up the appetite.
2. Because the goodnesse of God it selfe is in a manner contemned
and vilified, if it be neglected, after it hath beene once tasted: &
therefore in this respect they sinne more grievously, who when they
have tasted this grace of God, do little esteem of it, then they, who
out of ignorance make no reckoning of it at all.
_Use_ 1. This may serve to reprove those that have left their first
love, _Apocalypse 2.4._
2. _To exhort us_, in meditating upon the goodnesse of God in Christ,
and from the sense and experience that God hath given us of it
heretofore, to inflame our mindes with an earnest desire to have a
fuller measure of this grace, and to that purpose religiously to use
all meanes, whereby it is usually communicated unto men.
Doctrine 12. _The primary duty of Christians, whereby it is also that
they are made Christians, is to come unto Christ._
This is gathered out of the fourth verse. Now to come unto Christ, is
nothing else but to believe in him. So _Iohn 6.35._ _He that comes unto
me_, and _he that beleeves in me_, are made all one. So _Iohn 5.40._
_To come unto Christ, to receive Christ, and to believe in him_, are
one and the same. And _Hebrews 10.22._ We are said to draw neere by an
assurance of faith.
_Reason_ 1. Because our salvation depends upon that union which we have
with Christ: whence it is also, that we are said to come unto Christ,
that we may have life, _Iohn 5.40._
2. Because by nature we are strangers and far remote from Christ, and
salvation obtained by him, yea and after that we are called unto Christ,
we are not so perfectly conjoyned.
3. Because all Christian piety is nothing else, but a continuation
and renovation of this accesse unto Christ, and by Christ unto God.
In the hearing of the word we come unto Christ, as our Teacher; in our
prayers we come unto him as our advocate; in the administration of the
Lords Supper we come unto him as the Authour of a Kingly mariage feast,
Matthew 22. And all other duties do so depend upon these, that looke
how we approve our selves in these, such must we needs be in the others
also.
4. Because Christ cals and invites us especially unto this, to come
unto him, _Matthew 11.28._ _John 7.37._
_Vse_ 1. This may serve to convince all those of death and of sinne,
that have either no knowledge of Christ at all, or doe not endeavour
according to that knowledge which they have, to come unto him, and
partake of his grace.
2. To refute the Papists and such like, that draw men away from Christ
to the holy Angels, to the Pope, and to themselves.
3. To exhort us, alwayes to set Christ before us, as our marke and
scope, _Philippians 3.8._ &c.
Doctrine 13. _We must come unto Christ as unto a living stone_:
This is gathered from Verse 4. Now Christ is called _a stone_ for that
firme power, whereby he doth sustaine and beare up the edifice of the
whole Church, _Zachariah 4.7._ And he is called, _a living stone_,
because that power whereby he doth beare up the Church is quickning,
and communicates spirituall and eternall life to the whole edifice,
_John 5.26._
_Reason_ 1. Because by sinne we were bereft of all life both the
principle and foundation of life, nor can it be restored unto us any
other way but in Christ.
2. Because unlesse we come unto Christ under this relation, we do not
imbrace him as he was ordained by God, and is proposed unto us; and
consequently we do not hold the true Christ, but a feined and imaginary
one.
3. Because our faith cannot rest satisfied but in him that hath
this strong power to quicken, for faith seekes life from a firme and
undeceiving principle.
_Use_ 1. This may serve to refute that blasphemy of the Papists, who
will have the Pope, a dead stone, to be that rock or stone, whereupon
the Church is built. For _Peter_, under the pretence of whose name the
Pope challengeth this to himselfe never exhorted the faithfull to come
to him as unto a living stone, but unto Christ only. And therefore
_Peter_ himselfe in these words explaines unto us, what was the minde
of Christ, _Matthew 16.18._ when he said: _Thou art Peter, and upon
this rock I will build my Church_, that is, upon this living stone whom
_Peter_ at that time confessed to be the Son of the living God, that
is, the living stone. Now _Peter_ and the Apostles together with the
Prophets may be called the foundation of the Church by a Metonymy of
the adjunct for the subject; because they laid and preached Christ
as the true foundation, _Ephesians 2.20,21._ but the Popes can in no
other respect challenge this unto themselves, but as they are stones of
offence and ruine.
2. To instruct us, wholly to depend upon Christ, and to put all our
confidence in him.
3. To exhort us, with all joy and rejoycing to helpe forward the
building of the Church upon Christ, shouting and crying out, as it is
in the Prophet _Zachary_, _Grace, grace unto him_.
Doctrine 14. _Christ is refused by men, when they will not come unto
him as unto a living stone._
This is gathered from the fourth Verse. So _Psalme 118.22._ and _Luke
2.34._
_Reason_ 1. Because he hath not that outward Majestie and pompe
wherewith naturall men are taken, _Isaiah 53.3._ _1 Corinthians
1.22,23._
2. Because men by nature are blinde, so that they cannot perceive their
owne misery _extra Christum_, out of Christ, nor that salvation which
is offered in Christ, _1 Corinthians 2.14._
3. Because they too much love themselves, and put trust in themselves,
so that they cannot endure that doctrine of Christ, whereby they are
called to deny and forsake themselves, and to put their confidence in
Christ alone.
_Use_ 1. This may serve to informe us, that we should attribute nothing
to the world in those things which belong unto Christ.
2. To admonish us, not to trouble our mindes, for that the world is
averse from Christ and true faith.
3. To exhort us, patiently to beare it, if we be refused and scorned by
men; for the servant is not greater then his Master.
4. To instruct us to beware that we do not communicate in the least
respect with the world in refusing of Christ.
Doctrine 15. _Christ was chosen and ordained by God, that he should be
exceeding precious unto us._
This is gathered from the fourth verse. Now we must understand this
so, as that we comprehend both the predestination of Christ, and the
sending of him into the world, and his unction, together with all those
testimonies, which were given by God unto this mysterie.
_Reason_ 1. Because the love and mercy of God is so great towards us:
for so God loved the world, that he gave his Sonne, &c. _Iohn 3.16._
2. Because in the obedience of Christ God is well pleased, _Matthew
3.17._
3. Because Christ hath perfected and finished all those things, which
belong to our salvation and the glory of God.
_Vse_ 1. This may serve _to enforme us_, that we ought to be assured
of this, that howsoever the world opposeth it selfe against Christ, yet
Christ shall prevaile and raigne for ever, because he is chosen of God.
2. To comfort all the faithfull, that beleeve and put their confidence
in Christ, because they beleeve in him that was chosen of God, to save
them.
3. To exhort us, in all our practise throughout the whole course of our
lives, to make it appeare, that Christ is more precious to us, then all
the things in the world, _Philippians 3.8._ _Proverbs 8.10,11._
Doct. 16. _The faithfull are living members of the same building,
whereof Christ is the foundation._
This is gathered from the beginning of the 5. verse.
_Reason_ 1. Because Christ together with all the faithfull makes one
mysticall body, _1 Corinthians 12.12._
2. Because being compacted in this body, they partake of the very life
of Christ, _Ephesians 4.16._
3. Because they shew forth this life or power in bringing forth fruits
answerable thereunto, _Iohn 15.5,16._
_Vse_ 1. This may serve _to comfort us_, when we rightly esteeme of the
dignity of this condition, it will strengthen our mindes against all
the troubles that can befall us therein.
2. To exhort us, so to carry our selves as it becommeth those, that are
called to partake of the life of Christ.
Doctrine 17. _By that union which all the faithfull have with Christ,
they are made spirituall temples, Priests, and sacrifices acceptable to
God._
This is gathered from the 5 verse.
_Reason_ 1. Because God is in an especiall manner present with
them, and dwels in them by his Spirit and grace, as in his Temple,
_2 Corinthians 6.16._
2. Because By the same spirit he makes them fit and ready to performe
those duties, that are more acceptable unto him, then were ever any
externall sacrifices, _Psalme 51.18,19._ _Hebrews 13.16._
3. Because in performing these duties before God they do offer and
dedicate themselves wholly unto God.
_Vse_ 1. This may serve to admonish us, to have a care accordingly
not to defile the Temple of God, _1 Corinthians 3.16,17._ that our
Priesthood doth not dishonour God, and that our Sacrifices be not lame,
and maimed, and such as are not acceptable unto God.
2. To exhort us, to addict our selves wholly to Gods glory and his
worship; for God will be sanctified in those that draw neere him,
_Leviticus 10.3._
3. To refute the Papists, that rob Christians of this honour, and
obtrude carnall Temples, priesthoods, and sacrifices upon God and men
in stead of spirituall.
Doctrine 18. _Those duties which we performe in Christ are acceptable
unto God by Christ._
This is gathered from the 5 verse, at the end. But they are acceptable
not as merits, but as sacrifices of praise and thanksgiving, as it is
intimated in the Text.
_Reason_ 1. Because by Christ our persons are reconciled unto God,
and received into the number of those whom God approves and by whom he
delights to be worshipped.
2. Because Christ covers our infirmities.
3. Because by his intercession our duties are commended unto God.
_Use_ 1. This may serve to comfort us, even when we looke upon our owne
infirmities, and the unworthinesse of all our performances.
2. To exhort us, to go cheerefully about the duties of piety, because
our worke shall not be in vaine in the Lord, _1 Corinthians 15.58._
Doctrine 19. _The same Christ was after the same manner a Saviour in
the Old Testament, as he is in the New._
This is gathered from the sixth Verse.
_Reason_ 1. Because he was a Lambe slaine from the foundation of the
world; according to the decree, promise, and acceptance of God, and
according to the faith and hope of the godly, _Apocalypse 13.8._
2. Because the Catholick Church is but one, consisting of all the
faithfull from the beginning of the world, _Hebrews 12.23._
_Use_ 1. This may serve to refute those, that make the people of Israel
either to have beene altogether carnall, or to have beene saved by the
observation of the Law.
2. To exhort us to flye unto Christ, and to put our confidence in him,
in whom all the faithfull from the creation of the world did put their
trust, and by whom they were saved.
Doctrine 20. _Christ is as it were the corner stone in the building of
the Church._
That is, he doth conjoyne, uphold and direct all the parts of the
building, or members of the Church.
_Reason_ 1. Because he is the beginning or foundation of the Church.
2. Because he unites those people that were before farre divided, the
Jewes and Gentiles.
3. Because he is the rule or line of direction in all the building that
tends to salvation.
_Vse_ 1. This may serve to refute the blasphemy of the Papists, whereby
they make the Pope the head of the Church, and to that purpose wrest
this very title and words thereunto.
2. To instruct us, wholly to depend upon Christ for the direction of
our soules to everlasting life.
Doctrine 21. _There is nothing at all that can be compared with Christ
our Saviour for dignity, use, and excellency._
This is gathered from these titles, _elect and precious_.
_Reason_ 1. For the dignity of his person.
2. For the effectualnesse of his operation, in satisfaction, merit, and
application of those things which belong unto our salvation.
3. For the excellency of those benefits which redound unto the Church
by him.
_Vse._ This may serve to admonish us, to have no common conceit
of Christ, or to rest in a vulgar esteeme of him, but earnestly to
endeavour to conceive of him so, as his dignity and excellency doth
deserve.
Doctrine 22. _No man that truly beleeveth in Christ, shall ever be
confounded, his expectation shall not be frustrated, his desire and
confidence shall not be in vaine._
_Reason_ 1. Because Christ was appointed by God by a certaine and
immutable decree to be the Saviour of all those that beleeve in him.
2. Because all power is given unto him both in heaven and earth.
_Vse._ This may serve to comfort us against those feares and doubts
that might weaken our faith.
Doctrine 23. _The faithfull are not only delivered from misery, but are
also highly honoured by Christ._
This is gathered from the seventh verse at the beginning.
_Reason._ Because they are made partakers of Christs honour, for in him
they are made sonnes of God, heires of the everlasting kingdome,
spirituall Priests and Kings.
_Vse_ 1. This may serve to reprove our blindnesse and dulnesse, that
cannot discerne and esteeme of this honour as wee ought, but are set
upon the honours of this world more then is fitting.
2. To exhort us, piously and seriously to glory in Christ and the
honour which we have in him, though for his sake the wicked world
reproach us.
Doctrine 24. _As Christ is unto the ♦unbeleevers honour and salvation,
so he is unto the unbeleevers confusion and perdition._
♦ This should probably say “beleevers”, but I hestiate to
correct the author not knowing for sure his intent.
This is gathered out of the seventh Verse, _Psalms 118.22._ _Isaiah
8.14._ _Matthew 21.42._
But this similitude doth not hold in all things. For first, the proper
end of Christ our Saviour was to save man, not to destroy him. Secondly,
Christ is the cause of faith in the beleevers, but he is not the cause
of unbeliefe in the unbeleevers, though something of Christ may be the
occasion of their unbeliefe; like as his humiliation was both unto the
Iewes and many of the Gentiles. Thirdly, Christ merited salvation for
the believers, and not they themselves; but the unbelievers merit their
owne perdition, and not Christ: but yet Christ is truly said to be
confusion and perdition to the unbelievers, 1. As they take offence at
him, and so runne headlong into their owne destruction. 2. As he doth
justly punish their infidelity and impiety, as he is the just Iudge of
all the world.
_Reason_ 1. Because those unbelievers to whom Christ is offered, in
contemning his goodnesse, doe directly as it were provoke him to use
the greatest severity upon them.
2. Because by this meanes alone is the glory of God and of Christ
preserved, when his enemies are put under his feet.
_Vse_ 1. This may serve to admonish us to beware of all infidelity.
2. To exhort us, when we compare our beliefe with the misery of
unbelievers, to learne to be thankfull unto God and to give him the
glory of it in Iesus Christ: for these ends is this amplification made
in the text.
Doctrine 25. _Men come unto this confusion and perdition by stumbling
at the Doctrine of the Gospell._
This is gathered from the 8 Verse. Now men stumble at the word of the
Gospell, when they apprehend the Gospell to be such, that they owe no
assent and ♦subjection thereunto: so the Iewes were offended at the
infirmity of Christ crucified, _1 Corinthians 1.23._ and the Greekes at
the foolishnesse of that word which bringeth salvation, _Ibid._ For the
Iewes, like as the Papists, with many others, are offended, for that
the Gospell requires them to deny their owne righteousnesse and workes,
and to seeke to be justified by Christ, _Romans 9.32._
♦ “subjecton” replaced with “subjection”
_Reason_ 1. Because this offence is the cause of their infidelity.
2. Because it doth not produce a bare unbeliefe only, but unbeliefe
with contempt, so that they doe infinitely wrong Christ.
_Vse._ This may serve to admonish us, to beware that we doe not in any
thing stumble at the word of God, or conceive any thing in our mindes,
whereby we may be in the least respect alienated from it.
Doctrine 26. _The infidelity and confusion of the wicked doth not fall
out by chance, but according as God had most certainly fore-ordained
it._
This is gathered from these words: _whereunto also they are appointed_.
_Reason_ 1. Because God is both the King and Lord of all living
creatures, so that nothing can happen unto them contrary to his will.
2. Because there can be no cause of their infidelity imagined, which
God did not foresee, or which he could not have hindred.
3. Because we also which do believe, were aliens from the faith as well
as they; neither did we make that difference betwixt our selves and
them, but God:
_Vse._ This may serve to direct us, that the infidelity of any others
whatsoever, may not deface our faith, we must give God the glory in the
dispensation of his grace, and appointing of things according to his
counsell, whose wayes are past finding out.
Doctrine 27. _We should often call to mind that dignity, whereunto
we are called in Christ, and that, by comparing of it to that misery
wherein all unbelievers are plunged._
This is gathered from that repetition, Verse 9. which is used
comparatively by the dissimilitude that is betwixt it and the condition
of unbelievers, before described, as it is intimated in that word _But_.
_Reason_ 1. Because we are called to spirituall joy, which is chiefely
increased by this meanes.
2. Because it belongs to the thanks which we ought to give unto God.
3. Because it makes us cheerefull in the performing of all duties, that
we may be worthy of so excellent a calling.
_Vse._ This may serve to exhort us, to make this contemplation familiar
unto us.
Doctrine 28. _The end of our calling, is to shew forth the praises of
God, that hath called us._
This is gathered from the ninth verse, that is, that we should render
unto God the glory which hee hath shewed unto us. 1. In the inward
thoughts and affections of our heart. 2. In the outward profession of
words. 3. In our actions throughout the whole conversation of our lives.
This is to sanctifie God, _Isaiah 8.13._
_Reason_ 1. Because this is that glory which may redound unto God from
us, or from our calling.
2. Because our calling it selfe tends thereunto, that we should turne
unto God, seeke God, glorifie God.
3. Because this is very profitable for us.
_Use_ 1. This may serve to refute those, that take care of nothing
lesse: they shew that they are not yet partakers of effectuall calling.
2. To stirre us up more and more to fulfill this duty.
Doctrine 29. _That state into which we are translated by our calling,
is a state of marvellous light._
This is gathered from the 9 Verse at the end, _Iohn 1.8._ Now it is
called _light_, both for the illumination of the mind, which it brings;
and for the comfort of heart, which we receive thereby: and it is
called _marvellous_, because it farre surpasseth all worldly knowledge,
and whatsoever the naturall man can conceive.
_Vse._ This may serve to us, to carry our selves answerable to this
light, and to walke in it, not according to the common fashion, but
marvellously.
Doctrine 30. _It is very profitable for us alwayes to compare our
present happy condition, with the misery that is past._
This is gathered from the tenth verse.
_Reason_ 1. Because _contraria juxta se posita magis elucescunt_,
contraries being put one by another, make each other to appeare more
cleerely.
2. Because it tends to our humiliation.
3. Because it makes us to commiserate others, and to shew meekenesse
towards them. _Titus 3.2,3,4._
4. Because it makes us to be the more thankfull unto God. _1 Timothy
1.12,13._
_Vse._ This may serve _to admonish us_, never to forget that misery
which did hang over our heads.
* * * * *
Verse 11. _Dearely beloved, I beseech you, as strangers and
pilgrims, abstaine from fleshly lusts, which warre
against the Soule, Having your conversation honest
among the Gentiles._
Verse 12. _That whereas they speake against you, as evill doers,
they may by your good workes which they shall behold,
glorifie God in the day of visitation._
The Analysis.
Here the Apostle doth in generall exhort to lead such a life as is
answerable to that happy condition, which was spoken of before: Now
this life consists of two parts: The one is abstinence from evill,
_abstaine from fleshly lusts_; the other is, to follow that which is
good, _having your conversation honest_. The first of which he doth
perswade them unto by an argument taken 1. From the disagreement that
is betwixt the Godly, and the fleshly lusts of this world in respect
of their state and condition, because in this world, they are strangers
and Pilgrims, and therefore they ought not to set their hearts and
desires upon this world, but upon another. 2. From the danger that
hangs over them, from the desires of this world, because they tend to
the destruction of their soules, in these words, _which warre against
the Soule_. The second part together with the former, he doth perswade
them unto, by an argument taken from those witnesses which they ought
to have regard of in their conversation; _among the Gentiles_, by whose
testimony hee shewes there will a twofold benefit arise from their
honest conversation.
1. That they will cease to speake against them as evill doers.
2. That in beholding their good workes, they will not only give them
an honest testimony, but they will also glorifie God for them; which
benefit is shewed by the adjunct of time, wherein it should be expected,
to wit, _in the day of visitation_: Now this whole exhortation, that it
might be the more effectuall, and the more acceptable unto them, is set
forth with a double affection, in the manner of proposing it; of love
or charity, in that title which is given unto them, _Dearely beloved_;
and of humility, in that he doth not so much ♦command these things, as
intreat them, _I beseech you_.
♦ “commad” replaced with “command”
The Doctrines arising herehence.
Doctrine 1. _All the faithfull are strangers and pilgrims in this
world._
_Reason_ 1. Because their father, and their countrey is not here, but
in heaven.
2. Because they doe not desire to stay long here.
3. Because their wealth and their friends are not in this world.
4. Because the world accounts them strangers, and that because their
conversation is not according to the fashion of the world.
_Use_ 1. This may serve _to admonish us_, not to place our inheritance
or our treasure in the things of this World.
2. _To exhort us_, to lift up our hearts alwayes towards our heavenly
countrey; and to gaine all those things, that may helpe us forward and
further us in our journey thereunto.
Doctrine 2. _All the faithfull ought to abstaine from the lusts ♦of the
flesh._
♦ duplicated word removed “of”
But by this phrase are signified not only the inclinations of the body,
but all those that belong to the old man: for there is something to
be sanctified even in the very spirit of our minds, _1 Thessalonians
5.23._ and therefore some lust of the flesh is seated in the spirit;
but these lusts are in generall said to be of the flesh, because they
are most of all manifested in those things which belong to the body and
the flesh: for most men care for and looke after nothing else almost
but those things that belong to this present life.
_Reason_ 1. Because the flesh together with the lusts thereof was
crucified with Christ.
2. Because all the faithfull in their baptisme and by their profession
have denyed the flesh.
3. Because our lusts are deceitfull. _Ephesians 4.22._
Because they lead unto death. _Galatians 6.8._ _Romans 8.6,13._
_Vse._ This may serve _to admonish us_, above all things to apply our
selves unto this study.
Doctrine 3. _The lusts of the flesh warre against the soule._
_Reason_ 1. Because they spoile the perfection of the soule, which
consists in the image of God.
2. Because they doe either quench or grieve the holy Spirit,
upon whom the comfort of the soule doth depend. _Ephesians 4.30._
_1 Thessalonians 5.19._
3. Because they cause the Death of the soule, and lead thereunto.
_Vse_ 1. This may serve _to direct us_, alwayes to thinke upon our
spirituall warfare, and accordingly in all things to carry our selves,
as it becommeth the good Souldiers of Christ.
2. _To admonish us_, to take speciall heed of those enemies which we
have within our selves; those enemies that are without can doe us no
hurt, if those that are within have not power over us, and so doe as
it were give us up into their hands.
Doctrine 4. _To abstaine from fleshly lusts, is the way to make our
conversation honest._
_Reason_ 1. Because all filthynesse proceeds from the lusts of the
flesh.
2. Because the true honour and honesty of a man consists in that
spirituall victory which he hath over himselfe.
3. Because by overcomming the lusts of the flesh, the way is made easie
to all vertues and good duties.
_Use_ 1. This may serve _to refute and reprove_ those men, that seeke
for honour and dignity by pampering the flesh, & obeying the lusts
thereof.
2. _To exhort us_, cheerfully to oppose our selves against the lusts of
the flesh, for this very cause, because it is a most honest thing.
Doctrine 5. _The faithfull should have a care to live honestly, not
only amongst the faithfull, but also amongst the unbelieving Gentiles._
This is gathered from these words, _among the Gentiles_; Which
notwithstanding we must so understand, that we doe not follow all those
things that seeme honest unto them, nor omit those things that doe
displease them; but only that we shew forth a true evidence of our
piety, love and righteousnesse in our conversation.
Then againe, that thereby their consciences may be convinced, that the
way, which we goe, is in that respect at least praise-worthy, and to be
approved.
_Reason._ This we ought to doe. 1. For Gods sake and his glory.
2. For our owne sakes and our owne comfort.
3. For the unbeleevers sake, to draw them unto true piety.
_Vse._ This may serve _to refute and reprove_ those, that under colour
of contemning fame, contemne vertue.
Doctrine 6. _It it the property of unbeleevers, to seeke occasion to
speake against the faithfull, as if they were wicked._
This is gathered from the 12. verse, at the beginning. Now there
are two kinds of such obloquies. 1. When they speake all manner of
evill for Christs sake, for faith and righteousnesse sake, chapter 4.
verse 14. _Matthew 5.11._ 2. When they find some occasion in the
defects of the faithfull, and observe something in their lives, which
they may justly taxe. This also admits of a two fold difference; for
sometimes such is the impiety of those that professe the true faith,
that it gives scandall to the unbeleevers, _Romans 2.24._ and sometimes
they take occasion from the infirmities that are incident to the
faithfull, to condemne their profession.
_Reason_ 1. Because there is an inveterate enmity betwixt the children
of the light, and the children of darknesse.
2. Because in this respect men flatter themselves, and in some sort
seeme better and happier, when they make others, that would seeme
better, either to be like themselves, or worse then themselves.
3. Because by this meanes they seeme to bring some prejudice against
the very doctrine of piety, which the wicked hate.
_Use._ This may serve _to admonish us_, 1. To take speciall heed, that
we have no communion with unbeleevers, in this maliciousnesse, that is,
that we doe not willingly seeke or take occasion to speake against the
Godly; for this is a certaine marke of impiety.
2. To beware also, that we give no occasion to the wicked, either to
speake against our persons or our professions.
Doctrine 7: _Good workes alone doe stop the mouthes of the wicked._
This is gathered from the 12. verse: at the middle.
_Reason_ 1. Because men, especially unbeleevers, cannot judge of us,
but by the works which they see.
2. Because the sincerity of our religion properly appeares in our works.
_Vse._ This may serve _to exhort us_, alwayes to endeavour to bring
forth good works.
Doctrine 8. _The good works of the faithfull make others also to
glorifie God._
This is gathered from the 12. verse at the end. So _Matthew 5.16._
_Reason_ 1. Because by this meanes they are convinced of the truth of
our religion, whose author is God.
2. Because thereby they are drawne also to embrace the same religion,
and to cleave unto God.
3. Because they are moved and stirred up to give God thanks, for those
things that were the meanes of their conversion.
_Vse._ This may serve _to exhort us_, to use this argument to stir up
our selves to the practise of good works, because they make not only
for our owne salvation, but for the glory of God also.
Doctrine 9. _We must looke for a day of visitation, that men may
glorifie God therein._
This is gathered from the 12. verse at the end. But the day of
visitation may be understood either _in judgement_, or _in grace and
mercy_. Here it is to be understood of the grace of God. So _Luke
1.68._
_Reason._ Because without grace there is no inclination in the heart of
man to glorifie God. The tree must be good, that shall bring forth good
fruit; Men doe not gather grapes of thornes, or figges of thistles,
_Matthew 7.16,17._
_Vse._ This may serve _to admonish us_, to use all patience and
meeknesse towards the wicked, alwayes provided, that we doe not faile
in our duty to seeke their conversion. _2 Timothy 2.25._
* * * * *
Verse 13. _Submit your selves therefore to every ordinance of
man for the Lords sake; whether it be to the King, as
supreme;_
Verse 14. _Or unto Governours, as unto them that are sent by
him; for the punishment of evill doers, and for the
praise of them that do well._
Verse 15. _For so is the will of God, that with well doing ye
may put to silence the ignorance of foolish men._
Verse 16. _As free, and not using your liberty for a cloake of
maliciousnesse, but as the servants of God._
Verse 17. _Honour all men. Love the brotherhood. Feare God.
Honour the King_.
The Analysis.
In these words the Apostle sheweth that particular part of obedience,
which did in a speciall manner pertaine to the honesty of the faithfull
among the Gentiles, that is, subjection to the Magistrates, which some
at that time did begin to cast off, as not agreeing with Christian
liberty. Now this subjection he doth. 1. Generally command and direct
us unto, to performe it for religion sake towards God, verse 13. 2. By
a distribution of the object, to wit, that we ought to performe it, not
only to the King and the supreme Magistrate, but also to the governours
that are sent by him. Verse 13,14. 3. He doth perswade us thereunto,
1. From the end of this ordinance, to wit, that it is to represse and
punish the evill doers, and to preserve and cherish the good verse 14.
at the end. 2. From the efficient cause, or command of God, verse 15.
3. From the end and benefit of performing this subjection, to wit, to
stop the mouthes of the enemies, who are described by their ignorance
and their foolishnesse, verse 15. 4. He removes an objection that
might be made against it, about Christian liberty, verse 16. Where
he distinguisheth betwixt faigned liberty, which is joyned with
maliciousnesse; and true liberty, that makes men to be addicted unto
the service of God: Now that this subjection to superiours belongs to
the service of God, he shewes verse 17. by a short repetition of those
precepts, that belong to this and the like duties.
Here a Question may be made.
_Question._ Why is the Magistracy called an ordinance of man verse 13.
seeing all powers are ordained of God, and every power is the ordinance
of God, _Romans 13.1,2._
_Answer._ The superiority of power, or government it selfe is simply
and absolutely commanded by God, and in that respect is called
the ordinance of God; but this or that speciall manner of power or
government is not determined by God, but by men; and is therefore
called _an ordinance of man_, which as touching the nature of it,
may also be called _an ordinance of God_: And this is the difference
betwixt an Ecclesiasticall and a civill office. An Ecclesiasticall
office is not legitimate, if it be not directly determined by God
himselfe, and consequently cannot be changed by men: but this or that
civill office may be made & changed by men. And the reason of the
difference is this, because God and Christ alone hath dominion and
power in spirituall matters; but in civill matters men are also Gods,
though not absolute.
The Doctrines arising from this.
Doctrine 1. _The duties of righteousnesse towards men, doe much commend
our religion towards God._
This is gathered from the connexion of these words with the foregoing
words, in that particle _therefore_. So _Iames 1.27._
_Reason_ 1. Because they are the effects of religion; Now the vertue of
the cause doth alwayes appeare in the effect.
2. Because they are more obvious to the sight of man, then religion it
selfe, which is the cause thereof.
3. Because they draw mens minds to approve of that religion whence they
proceed.
_Vse._ This may serve _to exhort us_, for religion sake to apply our
selves to these duties.
Doctrine 2. _We must performe civill subjection to our civill
Magistrates for the Lords sake._
This is gathered from the 13. verse.
_Reason_ 1. Because by these meanes the Lord preserveth the societies
of men.
2. Because these Governments are the meanes to advance Gods glory, at
least so farre forth as they tend to performe some part of the will of
God.
3. Because in their owne nature and of themselves they make for the
good and against the bad. Verse 14.
_Use_ 1. This may serve _to refute_ the Anabaptists and others, who for
conscience sake will not be subject to the Magistrate.
2. _To admonish us_, never so to subject our selves unto men, as that
for their sakes we should neglect our duty towards God, because we
ought to be subject unto them for the Lords sake, and therefore a farre
greater subjection is due unto the Lord, then unto them.
Doctrine 3. _By these duties the good will of God is observed, and the
foolishnesse of wicked men is put to silence._
This is gathered from verse 15.
_Reason_ 1. Because we serve God, when for conscience sake towards God,
we are subject unto men; therefore we fulfill the will of God.
2. Because we doe that before men, which they doe usually praise most,
and so we remove all occasion of offence.
_Use._ This may serve _to exhort us_, so much the more carefully to
apply our selves to such duties.
Doctrine 4. _Christian liberty is not contrary to that subjection,
which we owe either unto God or man._
This is gathered from verse 16.
_Reason_ 1. Because by it we are freed from sinne, but not from that
duty, which is contrary unto sinne.
2. Because Christian liberty consists properly in spirituall things,
and not in corporall; for although we are subject unto God alone in
spirituall things, yet in corporall things we owe subjection unto men
also.
3. Because for that end did we receive this liberty, that we might more
freely and readily performe those things, which we owe unto God and men.
_Vse._ This may serve _to condemne_ those, that use Christian liberty
for a cloake of maliciousnesse, as it is in the text.
Doctrine 5. _We are to take exact notice of the difference of our
duty towards men, towards our brethren, towards God, and towards the
Magistrates._
This is gathered from verse 17.
_Reason._ Because great is the difference of the grounds or reasons,
whereupon these duties depend, as it is intimated in the text; but we
must make conscience of our duty in all.
_Vse._ This may serve _to reprove those_, that doe any way sever or
disjoyne these duties, to wit, such as seeme to feare God, but doe not
love or honour men; or such as seeme to honour men, but doe not feare
God at all.
* * * * *
Verse 18. _Servants, be subject to your masters with all feare,
not only to the good and gentle, but also to the
froward._
Verse 19. _For this is thank-worthy, if a man for conscience
toward God endure griefe, suffering wrongfully._
Verse 20. _For what glory is it, if when ye be buffetted for
your faults ye shall take it patiently? but if when
ye doe well, and suffer for it, ye take it patiently,
this is acceptable with God._
Verse 21. _For even hereunto were you called: because Christ
also suffered for us, leaving us an example, that ye
should follow his steps._
Verse 22. _Who did not sinne, neither was guile found in his
mouth?_
Verse 23. _Who when he was reviled, reviled not againe; when hee
suffered, he threatned not, but committed |himselfe|
to him, that judgeth righteously._
Verse 24. _Who his owne selfe bare our sinnes in his owne body
on the tree, that we being dead to sinnes, should live
unto righteousnesse, by whose stripes ye were healed._
Verse 25. _For ye were as sheep going astray, but are now
returned unto the shepheard and Bishop of your soules._
_The Analysis._
Here the Apostle makes a speciall exhortation about the duty of
servants to their masters; and this duty he doth 1. As it were define
by a speciall kind of subjection wherein it consists. _Be subject with
all feare._ 2. He doth illustrate it by a distribution of the object,
or the masters, to whom this subjection is due; _not only to the good
and gentle, but also to the froward_. 3. He proves that this subjection
is to be made to both sorts, by an argument taken from the adjuncts
thereof, grace and glory, that is, Gods praising and approving of it,
which accompanies the subjection that is made unto wicked masters
verse 19. _For this is thank-worthy._ The reason of which consequence
is set forth. 1. By a description of that subjection which is due
unto wicked Masters, to wit, that it is _a patient suffering of wrong
for conscience towards God_ verse 19. 2. By a comparison that is made
betwixt those that suffer justly, and those that suffer unjustly, which
he shewes to be unlike, in that the former can looke for no glory from
their sufferings, but the latter may expect great glory, _verse 20._
In the second place, he proves the same duty from that relation which
ariseth from our generall calling, because we are thereunto called,
that we should patiently suffer the injuries of the world: and this he
confirmes by the example of Christ; to whose imitation we are called:
for he shewes two ends of the suffering of Christ; one was to dye
for us, that is, to expiate our sinnes, which is the primary end. The
other was, to leave us an example to imitate. _verse 21._ which is the
secondary end. Now a speciall part of this secondary end was, that when
he was without sinne _verse 22._ Yet he patiently suffered all kinds of
reproaches and afflictions, _verse 23._ And the primary end of Christs
sufferings, which was to redeeme us from sin, is upon this occasion
also declared _verses 24,25._ Because therehence also may be drawne
a powerfull argument, to perswade us to imitate Christ in doing
righteously, and suffering unjustly: And this is declared, 1. From the
nature of Christs death, that it was a sacrifice for our sins to take
away the guilt of them; 2. From the end of this propitiation, which is
the death of sinne, and the life of righteousnesse. And hereof there is
an illustration made by comparing that condition, which went before our
conversion, with that condition which followes it, _verse_ the last.
The Doctrines drawne here-hence.
Doctrine 1. _They that are in the lowest condition, should by their
good workes glorifie God in that condition._
This is gathered from the connexion of the 18 Verse with the 11 and 12.
_Reason_ 1. Because servants also are called to liberty and glory in
Christ, neither is there any difference, as touching life spirituall,
betwixt the freeman and the servant, _1 Corinthians 7. 22._
2. Because there is the same reward for servants and freemen.
3. Because the servile condition hath a proper occasion and meanes to
glorifie God, which other conditions have not, like as other conditions
have their occasions & meanes, which the servile hath not.
_Vse_ 1. This may serve to comfort us, in regard that no man is
excluded from having a part in this honour, that hath a part in
advancing the glory of God.
2. To exhort all, both servants and all other sorts of men, to
endeavour to promote Gods glory: for if servants ought to do this; much
more ought free masters, and those that are in any place of dignity.
Doctrine 2. _Servants, to the end that they may glorifie God in their
servile condition, must be subject to their Masters with all feare._
_Reason_ 1. Because subjection to another mans will is properly that
wherein service consists; and therefore all they that are bound as
servants, are bound to subjection.
2. Because the subjection of a servant is such, that it doth
necessarily command a feare to displease, not only in that respect,
because in every duty, both towards God and man, we should feare to
offend by doing amisse, but also in respect of that singular power,
which masters have to punish their servants. This is that feare, which
we usually call servile, which is not to be disliked in servants,
though in the children of God there be another feare required over and
above, which ariseth from love.
_Vse._ This may serve to admonish, first, Servants and subjects, not to
separate feare from subjection. Secondly, all men to subject themselves
to God with all feare, as it becommeth servants.
Doctrine 3. _We ought to performe our duty, even unto wicked men and
froward._
This is gathered from the 18 Verse.
_Reason_ 1. Because the ground of our duty doth not consist in the
goodnesse or naughtinesse of men, but in that obligation which the law
of God imposeth upon us, which may consist with the naughtinesse of men.
2. Because in performing this duty, wee serve God and Christ, and shall
receive a reward from him, _Ephesians 6.5,6,7,8._
_Vse._ This may serve to reprove those, that direct their duties
according to the persons of the men with whom they have to doe.
Doctrine 4. _We ought to doe our duty for conscience toward God, though
we are wrongfully afflicted by men._
This is gathered from Verse 19.
_Reason_ 1. Because conscience alwayes lookes to the judgement of God
and not to the qualities and judgements of men.
2. Because the conscience is by this meanes constant, immutable, and
alwayes like it selfe, howsoever mens judgements may alter.
_Vse._ This may serve to direct us in all our actions to have a
speciall respect to the conscience.
Doctrine 5. _It is thank-worthy, and we shall receive glory from God,
if we suffer wrongfully, and not justly._
This is gathered from the 19 and 20 verses.
_Reason_ 1. Because this is proper and peculiar to Christians, as is
the love of our enemies, _Matthew 5.44,45._
2. Because by this meanes we give great glory unto God, when we suffer
the bitterest things out of conscience toward him.
_Use._ This may serve to exhort us, cheerefully to set our selves to
the performing of these duties.
Doctrine 6. _The calling of Christians doth in a speciall manner lead
to the patient suffering of afflictions._
This is gathered from the 21 verse, at the beginning.
_Reason_ 1. Because they are called unto glory by the enduring of all
kindes of afflictions, as by the way that leadeth thereunto, chapter 5.
verse 10.
2. Because they are called to overcome their enemies and evill doers
by well-doing, and if it be possible to winne them thereby, _Matthew
5.44._ _Romans 12.21._
3. Because they are called to imitate Christ, as it is in the text.
_Vse_ 1. This may serve to admonish us, not to imitate or follow the
men of the world in these things, because we have another manner of
calling.
2. To exhort us to have a great care that we make conscience of this
duty, because it doth most neerely belong to our calling.
Doctrine 7. _Christs actions are a most perfect example for our duty
and calling._
This is gathered from Verse 21.
_Reason_ 1. Because Christ is unto us an example given by God, as it
were the _praxis_ of Divinity and rule of living well.
2. Because he hath no imperfection at all, such as may be found in all
mens examples.
3. Because the Spirit of Christ makes us to be conformable unto his
image.
_Vse._ This may serve to direct us, that beholding Christ as it were in
a glasse, we may be as it were changed into the same image from glory
to glory, _2 Corinthians 3.18._
Doctrine 8. _The Chiefest manner of imitating Christ in enduring
afflictions, consists in this, that we commit our cause unto God._
This is gathered from verse 23, at the end.
_Reason._ Because this is the rule of patience in such cases, not to
revenge our selves, but to commit the whole businesse unto the Lord,
and to rest well contented and pleased in his will.
_Vse._ This may serve to admonish us, never to please our own carnall
will, but to subject our selves wholly to the good will of God.
Doctrine 9. _Christ by his death did not only leave us an example of
our lives, but also expiated our sinnes, and procured for us such power,
whereby we may imitate him in living well._
This is gathered from verse 24.
_Reason_ 1. Because after the same manner are we restored in Christ,
as we were lost in _Adam_, which was not by imitation and example only,
_Romans 5._
2. Because Christ ought to be a sacrifice to pacifie God towards us,
which is not done by example.
3. Because an example would have nothing at all profited those that
were dead in sinne and hated of God.
_Vse_ 1. This may serve to refute the Socinians and others, which feine
that the redemption of Christ consists in doctrine and example only.
2. To direct us, alwayes to joyne these two together, redemption, and
the example of Christ.
Doctrine 10. _Without Christ we are nothing else but sheepe going
astray and lost._
This is gathered from the last verse.
_Reason._ Because upon him alone depends our salvation and the
direction of our lives.
_Vse._ This may serve to admonish us, not to leave Christ so much as in
the least thing, but to cleave faster and faster unto him.
Illustration: (‡ decoration)
Chapter III.
Verse 1. _Likewise yee wives be in subjection to your owne
husbands, that if any obey not the word, they also may
without the word be wonne by the conversation of the
wives._
Verse 2. _While they behold your chaste conversation coupled
with feare:_
Verse 3. _Whose adorning, let it not be that outward adorning
of plaiting the haire, and of wearing of gold, or of
putting on of apparell._
Verse 4. _But |let it be| the hidden man of the heart, in that
which is not corruptible, |even the ornament| of a
meeke and quiet spirit, which is in the sight of God
of great price._
Verse 5. _For after this manner in the old time, the holy women
also who trusted in God, adorned themselves, being in
subjection unto their owne husbands._
Verse 6. _Even as Sara obeyed Abraham, calling him Lord, whose
daughters yee are as long as yee do well, and are not
afraid with any amazement._
Verse 7. _Likewise ye husbands dwell with them according to the
knowledge of |God|, giving honour unto the wife, as
unto the weaker vessell, and as being heires together
of the grace of life, that your prayers be not hindred._
The Analysis.
HERE the Apostle instrusts Wives and Husbands in those particular
duties which belong unto their conjugall society. And he sets downe the
duty of wives in the first place, because that comes nearest unto those
duties which hee had lately spoken of, namely, the duty of subjects
towards their Magistrates, and of servants towards their Masters.
For that which is here in generall prescribed unto wives, is their
subjection to their husbands, Verse 1. _Be in subjection to your owne
husbands._ Which subjection he doth afterwards explaine by certaine
adjuncts or properties, which do in a peculiar manner belong to the
subjection of wives, and not to the subjection of servants and subjects.
The first of these properties is, conjugall feare, verse 2. The
second is chastity of conversation, in the same verse. The third is,
meekenesse and mildnesse, verse 4. And he doth perswade them unto this
subjection together with the properties thereof. 1. By an argument
taken from the effects and fruit, which by the grace of God might
follow thereupon; for it is a meanes tending to the conversion of
their husbands, if they obey not the Gospell, verse 1. 2. He commends
and illustrates it by a comparison which he makes betwixt that pious
subjection, & that adorning which women use to make great account of,
verse 3,4. where he shewes that outward adorning to be nothing worth in
Gods sight. 3. Hee doth perswade them unto it by the example of those
holy women, which God did approve of in old time, verse 5. And in
particular by the example of _Sara_, and her obedience unto _Abraham_,
verse 6. Of whose example he gives a speciall reason; because as
_Abraham_ was the father of all the faithfull, so _Sara_ in some sort
might be called the mother of all holy women. The duty of husbands
he sets down 1. in generall, in their husband-like governement, which
he cals a dwelling with their wives according to knowledge, which
knowledge and understanding is the ground of direction, and therefore
is more required in a man, then in a woman. 2. In the speciall manner
of this governement, to wit, that it should be joyned with the honour
of the wife, in bearing with her infirmities, which he doth perswade
them unto by an argument taken, 1. from that society and equality which
is betwixt the husband and the wife, in respect of the grace of life,
as it is here called. 2. From the great discommodity, which will follow
upon the neglect of this duty, for by their domesticall differences and
dissentions their domesticall prayers also are hindred, Verse 7.
The Doctrines arising here-hence.
Doctrine 1. _There is the like duty of subjects, servants, wives, and
husbands._
This is gathered from that particle, _Likewise ye wives_, verse 1. and
_Likewise ye husbands_, verse 7. Not, that there is the same kinde of
duty in all these in all respects, but that there is the same kinde of
obligation, whereby every one is bound to doe his owne duty.
_Reason_ 1. Because it is the same Law-giver and the same law that
commands every man his duty.
2. Because the disparity of the condition makes no disparity in the
obligation, which is the formality of the duty; but only in those
things, to which the obligation binds us, which is the materiality of
the duty.
_Vse._ This may serve to admonish us, not to cast off from our selves
those things which we either reade or heare to be commanded men of
another condition, but alwayes to consider, that _quamvis non ad
similia, tamen similiter_, though we are not tyed to the like duties,
yet we are in the like manner tyed to our own duties: when servants are
commanded any thing, then masters should think, that they likewise are
commanded something; when wives are commanded any thing, then husbands
should think that they likewise; and when husbands are commanded any
thing, then wives should think, that they likewise.
Doctrine 2. _It is the duty of wives to be subject to their husbands._
This is gathered from verse 1. See _Colossians 3.18._ _Ephesians
5.22,23,24._
_Reason_ 1. Because the husband is the head of the wife, _Ephesians
5.23_: _1 Corinthians 11.3._
2. Because there can be no order kept in a family, except all the rest
be subject to the father of the family.
_Vse._ This may serve to reprove those wives that are undutifull and
will not be subject; and those husbands also, who by their owne fault
lose this authority and dignity, and are themselves the causes that
their owne power is lessened and diminished.
Doctrine 3. _The conversation of wives should be such, that it should
winne their husbands to approve of the true religion._
This is gathered from verse 1.
_Reason_ 1. Because all should, as much as they can, co-operate with
God for the conversion of men.
2. Because this generall Christian duty is in a speciall manner
determined and intended in respect of those, with whom we have a neerer
communion.
3. Because love, which doth in a singular manner belong to man and wife,
requires that they should desire and seek for one anothers greatest
good.
_Vse._ This may serve to reprove those, which in wedlock so live, that
they have no care at all, either to advance Gods glory, or to further
their own salvation, in that state: and they are to be condemned much
more, which so carry themselves in that state, that they doe more
and more alienate their husbands from true religion and piety either
touching the doctrine, or touching the practise of it. And if this
belongs to wives toward their husbands, much more will it belong to
husbands toward their wives.
Doctrine 4. _Conjugall chastity should be joyned with feare._
This is gathered from verse 2.
_Reason._ Because not only is impurity to be shunned, but also all
suspicion of impurity, or of a minde inclining thereunto.
_Vse_ 1. This may serve to admonish man and wife, to shun all those
courses, that may any way be any blemish to their chastity, though it
be but in shew or appearance.
2. To admonish all Christians, to preserve their spirituall chastity
with Christ and God, with all feare.
Doctrine 5. _It is not the outward adorning, but the inward, that we
should make account of._
This is gathered from verse 3,4.
_Reason_ 1. Because the outward adorning belongs to the vanity of this
world, but the inward is spirituall life it selfe. For Christ and grace
is called the inward adorning of the heart or minde, because it makes
a man amiable and commends him in the sight of those which esteeme and
prize it.
2. Because only men look after the outward adorning, ♦and those none of
the graver sort neither; but God himselfe lookes after the inward, as
it is in verse 4.
♦ duplicated word removed “and”
3. Because the outward adorning is not durable, but the inward is
incorruptible, as it is in verse 4. _which is not corruptible_, and
_2 Corinthians 4.18._
_Vse._ This may serve to admonish us, every day more and more to
renounce this outward and worldly adorning, and to looke to the inward
and true adorning of the mind and soule.
Doctrine 6. _Meekenesse and mildenesse of spirit in women, as in all
others also, is an adorning that is precious in the sight of God._
This is gathered from verse 4.
_Reason_ 1. Because many filthy unbeseeming things, which arise from
anger and perturbation of the minde, are removed by such a disposition.
2. Because such a disposition is very apt to please, and all men desire
that others should be well pleased with their behaviour.
_Use_ 1. This may serve to refute those, which affect a kind of glory
and honour by their fiercenesse and impatiency.
2. To exhort us, not only for civility sake, but also for conscience
toward God to endeavour to get such a disposition.
Doctrine 7. _Every man should seeke for examples of such vertues out
of Scripture, and apply them unto himselfe according to his owne proper
condition._
For women have holy women proposed unto them for examples, verse 5. So
have men holy men.
Doctrine 8. _In weighing of examples we should have the chiefest regard
to those that are most commended in Scripture._
This is gathered from those words, _Abraham, Sara, and the like_,
verse 6.
Doctrine 9. _Then and not before are we the children of such holy ones,
by a true imitation of them, when we do so persist in well doing, that
no terrour or any other temptation is able to remove us from this our
purpose and resolution._
This is gathered from the 6. verse at the end. For this is proposed
in _Sara_ to be chiefly imitated by women, that out of her duty, she
followed _Abraham_ in all his journey, nor could any terrour keepe her
back.
Doctrine 10. _Husbands should likewise doe their duty, as well as the
wives doe theirs._
This is gathered from verse 7.
_Reason_ 1. Because there is the same obligation of Gods law on both
sides.
2. Because there is a mutuall relation betwixt these duties, that one
doth necessarily require the other.
3. Because the duty of husbands to their wives, and of wives to their
husbands is almost the same, but that the wife is to doe her part with
subjection, and it is the husbands part to rule.
_Vse._ This may serve _to admonish us_, not rigidly to exact the duty
of others, and in the meane time to neglect our owne.
Doctrine 11. _It belongs unto men to excell in knowledge and
understanding._
This is gathered from those words: _according to knowledge_.
_Reason_ 1. Because by nature they have a kind of perfection above
women in those things which belong unto knowledge, whereupon the woman
is in this place called the weaker vessell.
2. Because by their duty they should be the heads of their wives, to
direct and governe them.
3. Because they have greater meanes to gaine knowledge; for as it is
not lawfull for women to speake in the Church; so neither have they any
thing to doe in other exercises, whereby mens wits are ripened.
_Use._ This may serve _to reprove_ those men, that either through
drunkennesse, or sloth, or the neglect of divine things, or through
too much care of earthly things, doe not only come behind women, but
children also in sound knowledge and understanding.
Doctrine 12. _It is the husbands part to be meeke unto their wives, and
not to put them in feare._
_Reason_ 1. Because they are not servants, but companions.
2. Because their conjugall love should shew it selfe in all such duties.
_Use._ This may serve _to admonish_ as well husbands as wives to beware
of harshnesse and bitternesse.
Doctrine 13. _That duty which we owe unto all the coheires of grace and
life eternall, should direct and governe our particular duties towards
our superiours, inferiours and equalls._
_Reason_ 1. Because that is the principall duty; to which all the rest
are subordinate.
2. Because that love doth vertually at least containe in it all vertues.
3. Because the dignity which redounds from the relation to grace and
eternall life, makes all those that are partakers of that grace, in
some sort equall, and therefore restraines contempt, opposition, and
all kinds of injuries.
_Vse._ This may serve _to direct us_, in all parts of our conversation
with Christian men, to have chiefe regard to this duty.
Doctrine 14. _All our conversation, as well in publique as in private,
should be so ordered, that it should not hinder, but rather further our
Prayers._
This is gathered from the last words.
_Reason_ 1. Because otherwise we should wrong God himselfe, in
violating his honour.
2. Because we should diminish at least our greatest comfort, which
depends upon our prayers.
_Vse._ This may serve _to admonish us_, to take heed therefore, not
only of the grosser sort of sins, but also of contentions, injuries,
perturbations, and all those vanities, by which we are made unfit to
call upon the name of God aright.
* * * * *
Verse 8. _Finally, |be ye| all of one mind, having compassion
one of another, love as brethren, be pittifull, be
courteous._
Verse 9. _Not rendring evill for evill, or railing for railing:
but contrariwise blessing, knowing that ye are
thereunto called, that ye should inherit a blessing._
_The Analysis._
The Apostle doth in these two verses briefely comprehend those duties,
which belong unto all sorts of men. For because it would be too long
particularly to describe all the particular vertues, nor can there be
such a doctrine delivered, that should direct *every particular man in
his duty,* _singulos qua singulos_, as such a particular man, as before
it was delivered touching masters and servants, wives and husbands,
therefore he doth here commend some generall duties unto all, from
which all particular ones will easily follow. And the first of
these is Concord. 2. Mutuall sympathy. 3. Brotherly love. 4. Pitty.
5. Courteousnesse. 6. Christian Patience, whereby we doe not only
forbeare to curse those that curse us, but also blesse them; of which
last duty, as being the difficultest of all, he gives a speciall reason,
which is taken from the end of our calling, whereby we come to the
possession of all blessings, and as much as in us lyes, ought we to
communicate it unto others.
The Doctrines arising herehence.
Doctrine 1. _Concord is a vertue, which all Christians should mightily
labour for._
_Reason_ 1. Because God hath endued all those, that are truly faithfull,
with one and the same Spirit, and therefore with one heart as it were.
For they have received a new heart of one and the same making and
nature.
2. Because they propose unto themselves one and the same end, and they
should goe one and the same way unto that end.
3. Because if there be any difference in other things, which doe not
belong unto that way, they are not so great, as that they should cause
any discord: For there may be some difference of opinions in many
things without any discord or alienation of mens minds. And if there
be some difference about those things, which doe belong unto that way,
a bearing one with another, when they doe both earnestly desire the
truth, will preserve concord safe and sound betwixt those which are
true Christians, according to that of the Apostle _Philippians 3.15,16._
_Vse._ This may serve _to reprove_ those, which for light causes are
estranged from their brethren, and turne the smallest difference, even
the least controversie into discord. And how many are guilty of this
fault, and how closely it sticks unto them, may evidently appeare by
this, that they cannot lay aside their anger and hatred, no not for
Gods sake, for Christ sake, and their owne salvation sake. And this we
may see in too too many, when they forbeare to come to the Lords Supper
by reason of those contentions, which they maintaine betwixt themselves
and their neighbours; for they doe thereby shew that they cannot pray
unto God to forgive them their trespasses, as they forgive others that
trespasse against them, and therefore they seeme to love discord more
then God himselfe, and their owne salvation.
Doctrine 2. _There should be a sympathy betwixt Christians._
By which word is signified not only a fellow-feeling of one anothers
troubles, but also of one anothers good, _1 Corinthians 12. 26._
_Reason_ 1. Because they are members of one body, and all the members
looke unto the good of the whole.
2. Because the evill or good of one member, doth in some sort redound
unto the rest of the members, by that neere union and communion, which
is betwixt them.
3. Because the consent and concord of their wills commands this, that
whereof one doth rejoyce or grieve, the other also should rejoyce and
grieve.
_Vse._ This may serve _to reprove_ that Stoicall hardnesse, which hath
taken hold of mens minds, whereby it comes to passe that they are no
way sensible of the condition of others.
Doctrine 3. _Brotherly love is moreover greatly to be embraced, which
unto concord and Sympathy addes a will also and endeavour to doe good
unto others as unto our brethren._
_Reason_ 1. Because we are brethren.
2. Because love is the character of Christian brotherhood.
3. Because love is the bond of perfection and the meanes of Christian
edification.
_Vse._ This may serve _to exhort us_ to the exercise of this grace.
Doctrine 4. _To our love we should joyne mercy, which lookes only unto
the good that is to be done._
_Reason_ 1. Because true love is by this meanes made most manifest,
when it is shewed unto those which cannot give us thankes.
2. Because in this we doe imitate our heavenly Father, who is the
Father of mercies.
3. Because the same benefit is greater, when it is bestowed upon one
that is in misery, then when it is bestowed upon another.
_Use._ This may serve _to reprove_ those, which seeme to love such men
only, from whom they may expect something.
Doctrine 5. _Together with our love and mercy we should joyne
courteousnesse._
_Reason_ 1. Because true love and mercy proceeding from the enlargement
of the heart, fits and disposeth the whole man for the doing of good.
2. Because a benefit bestowed in a rough and harsh manner, doth in some
sort cease to be a benefit.
_Vse._ This may serve _to admonish us_, more and more to lay aside all
severity, and to have a care to beautifie that good which we doe, in
the manner of doing it.
Doctrine 6. _Christians should not render evill for evill, or railing
for railing._
This is gathered out of the 9. verse. So _Romans 12.17._ and _Matthew
5.39._
_Reason_ 1. Because the railing or ill-doing of another, doth not loose
the bond, or take away the duty of our love.
2. Because this is to be overcome of evill. _Romans 12.21._
3. Because this derogates from Gods fidelity, and takes that, which
belongs unto him, out of his hands, _Romans 12.19._ _Proverbs 22.23._
_Use._ This may serve _to reprove_ those men, that are easily provoked,
and when they are provoked by any injury, thinke that they may doe any
thing, and so give themselves liberty to exercise all kind of revenge:
and that they doe not this from the hatred of sinne, but from too much
love of themselves, it doth sufficiently appeare by this, that when
more hainous and grievous offences are committed against God, and the
same wrongs done unto others; they can heare it and behold it, and
never be troubled at it.
Doctrine 7. _It is the duty of Christians to blesse those that curse
and wrong them._
This is gathered from the 9. verse at the middle. So _Matthew 5.44._
and _Romans 12.14._
_Reason_ 1. Because love and mercy doth in a speciall manner require
this duty of those, which by such like sinnes make themselves obnoxious
unto cursing.
2. Because we should overcome evill with good. _Romans 12.21._
3. Because we should imitate our heavenly Father. _Matthew 5.45._
_Vse._ This may serve _to exhort us_ to use our selves unto this
perfection.
Doctrine 8. _The remembrance of our calling, that it tends unto
blessing, should stir us up to blesse others._
This is gathered from verse 9. at the latter end.
_Reason_ 1. Because that which we have freely received from the
blessing of God, we should, as much as in us lies, freely and liberally
give. _Matthew 10.8._
2. Because by this meanes we exercise and perfect our owne calling.
3. Because by this meanes we shew forth and advance the glory of God,
that bestowed this benefit upon us.
_Vse._ This may serve _for direction_, very often to meditate upon our
calling, and that to this end, that we may be made the more ready and
fit for Christian duties.
* * * * *
Verse 10. _For he that will love life, and see good dayes, let
him refraine his tongue from evill, and his lips that
they speake no guile:_
Verse 11. _Let him eschew evill, and doe good, let him seeke
peace and ensue it._
Verse 12. _For the eyes of the Lord |are set| over the righteous,
and his eares are |open| unto their prayers: but the
face of the Lord is against them that doe evill._
_The Analysis._
In these three verses, the Apostle proves by the testimony of Scripture,
that which he had spoken in the last place, to wit, that Godly men
shall inherit a blessing. In which testimony there is in the first
place the blessing set downe, which all desire, _He that will love life,
and see good dayes_. 2. The piety of those to whom this blessing is
promised, is synecdochically declared by a distribution of the subjects,
as it is in the speech, verse 10. or in the deeds and conversation of
life verse 11.
3. The connexion of the blessing, with this piety is confirmed by the
most powerfull cause thereof, namely, the providence of God, watching
over the Godly for their good, verse 12. at the beginning. Which is
illustrated by a contrary effect of the same providence toward those
that doe evill, namely, that he watcheth over those alwayes for evills,
verse 12. at the end.
The Doctrines arising herehence.
Doctrine 1. _It is common unto all men, in some sort to desire blessing
and happinesse._
For therefore doth he in this place, use a common argument to stirre up
all to the practice of piety.
_Reason_ 1. Because *_omnia appetunt bonum_, all things desire their
own good, & in some sort too that which they apprehend as _summum
bonum_, the chiefest good.
2. Because all nature tends unto its owne perfection, and this
perfection is happinesse.
3. Because the nature of happinesse is such, that if the understanding
doth in any manner comprehend it, the will cannot but in some measure
desire it, because it is in all respects desireable.
_Use_ 1. Let us not therefore rest contented with a confused desire of
happinesse, but endeavour and labour to stirre up and to increase in
our selves the true, genuine and effectuall desire thereof.
2. _For direction_, not to corrupt this desire that is approved of God,
or to choake it with worldly desires, but to goe forward and increase
it daily according to that rule, which is given unto us from God.
Doctrine 2. _True and solid piety is the only way to attaine unto these
blessings._
_Reason_ 1. Because God hath promised it to the Godly alone.
2. Because piety in its owne nature leadeth to God, and joynes us with
God, who is the fountaine of all good.
3. Because piety it selfe hath that perfection joyned with it, namely,
peace of conscience and sound consolation, which is a great part of
happinesse.
_Vse_ 1. This may serve _to convince_ those of folly and madnesse, that
would be happy, but will not be Godly.
2. _To direct us_, to kindle in our hearts an earnest endeavour to
be godly by the expectation of this happinesse, and to gaine unto our
selves an assurance of it.
Doctrine 3. _The providence of God alone, makes for the furtherance of
this piety, and the confirmation of this happinesse._
This is gathered from verse 12.
_Reason_ 1. Because God by his providence doth fulfill and perfect all
his promises.
2. Because the same providence lookes over and takes care for the
particular necessities of the Godly.
3. Because he takes speciall notice of all their desires and prayers,
as it is in the text.
_Use._ This may serve _to exhort us_, to build up our selves in a true
and lively faith of this providence.
* * * * *
Verse 13. _And who is he that will harme you, if ye be followers
of that which is Good?_
Verse 14. _But and if ye suffer |any thing| for righteousnesse
sake, happy |are ye|, and be not afraid of their
terrour, neither be troubled._
Verse 15. _But sanctifie the Lord God in your hearts, and bee
ready alwayes to give an answer to every man that
asketh you a reason of the hope that is in you, with
meekenesse and feare, having a good conscience:_
Verse 16. _That whereas they speake evill of you, as of evill
doers, they may be ashamed that falsely accuse your
good conversation in Christ._
The Analysis.
That which the Apostle had before proposed concerning the practise of
piety, he doth there perswade them unto by an argument taken, 1. from
the effect thereof, that by this meanes men are freed and delivered
from those harmes, which the wicked seek occasion to bring upon them,
verse 13. 2. From the happinesse adjoyned, because no afflictions
that are suffered for righteousnesse and godlinesse sake, are able to
exclude that, verse 14. at the beginning. 3. He shewes the right manner
of undergoing afflictions, so that happinesse may follow thereupon,
which consists 1. in the laying aside of that feare and perturbation,
which usually mens mindes are troubled with in their afflictions, in
these words, _be not afraid of their terrour_. 2. In that confidence
and relyance of our hearts upon God, whereby his name is sanctified,
and by vertue whereof that immoderate feare may be laid aside. And
this confidence is set forth by its proper effect, which consists
in couragious and ready confession of the faith; of which confession
he sets downe two properties, namely, _meekenesse_ and _feare_ or
_reverence_, and moreover he shewes the helping and preserving cause
thereof, namely, a good conscience, and the effect also which it will
worke in others, verse 16. to wit, that it will make their enemies with
shame to leave off their speaking evill of them.
But here-hence ariseth a question.
_Question._ How can this be made good, which the Apostle saith, that no
man shall harme the godly? Verse 13.
_Answer_ 1. Because the nature of godlinesse and goodnesse tends
thereunto, to winne the minds of all men, and to take off all ill-will.
2. Because often times also it hath this effect, that taking away all
pretence and occasion of unrighteousnesse, it doth in some measure
mollifie the enemies minds, except they be quite and cleane savage and
furiously mad.
3. Because _nemo propriè læditur nisi à seipso_, no body is properly
hurt but by himselfe and his own fault; he therefore that escheweth
evill and doeth good, cannot properly be said to be hurt by others,
though they do earnestly desire and endeavour to do it.
The Doctrines arising herehence.
Doctrine 1. _Christians should be emulators and followers of that which
is good._
This is gathered from verse 13.
_Reason_ 1. Because they are called to the imitation of Gods goodnesse:
_Be ye holy as I am holy: be ye perfect as your Father is perfect_.
2. Because they are begotten again unto the image of God, and should
daily more and more be fashioned thereunto.
3. Because there is nothing besides that is worthy of our serious
imitation.
_Vse._ This may serve to exhort us, to lift up our mindes, and betake
our selves to this holy and divine emulation.
Doctrine 2. _They that are followers of that which is good are freed
from harme._
This is gathered from verse 13.
_Reason_ 1. Because _if God be for us, who can be against us_?
2. Because wicked mens minds also are oftentimes overcome by the
goodnesse of the good: as _Esau_ was moved by the obsequiousnesse of
_Iacob_.
3. Because the greatest good cannot be taken away from those that
labour for true godlinesse.
_Vse._ This may serve to comfort us against all dangers which may
befall us by following that which is good.
Doctrine 3. _To suffer afflictions for righteousnesse sake doth not
hinder, but further our happinesse._
This is gathered from Verse 14. So _Matthew 5.10._
_Reason_ 1. Because such afflictions make us conformable unto Christ in
the fellowship of his sufferings, _Philippians 3.10._
2. Because it is a singular part of that obedience and holinesse, which
tends unto happinesse.
3. Because God hath promised bountifully to reward it.
_Vse._ This may serve to comfort us, against all the evils which may
befall us for righteousnesse sake and a good conscience.
Doctrine 4. _We must lay aside the feare of all dangers wherewith our
mind may be troubled._
This is gathered from the same verse at the end.
_Reason_ 1. Because such feare is contrary unto faith and a sure
confidence.
2. Because it hath no other use, but to hinder us in doing of our duty.
3. Because it is contrary to the honour of God and the worthinesse of a
good cause.
_Vse._ This may serve to admonish us not to give place to such
pusillanimity and faint-heartednesse.
Doctrine 5. _We should strengthen our hearts against all feare, by
putting our trust in God._
_Reason_ 1. Because there is nothing else whereby we can overcome all
feares and terrours.
2. Because God hath taken this upon himselfe, and commanded us to
commit our cause unto him.
3. Because by this trust and confidence God is made the strength of our
soules.
_Vse._ This may serve to exhort us, truly to put our trust in God.
Doctrine 6. _By this trust and confidence we sanctifie God in our
hearts._
This is gathered from verse 15.
_Reason_ 1. Because thereby we acknowledge him to be a holy God, that
is, a God of perfect power, mercy, truth and fidelity.
2. Because by the effectuall acknowledgement of this holinesse we give
unto him that glory which is due unto his name from our hearts.
3. Because thereby we advance his glory amongst others, as well in our
actions as in our professions.
_Vse._ This may serve to exhort us, wholly to rely upon him.
Doctrine 7. _We should sanctifie God not only in our hearts, but with
our mouths also, and in our profession._
This is gathered from these words: _Be ready alwayes to give an answer_.
So _Romans 10.10._
_Reason_ 1. Because we should glorifie God not only in our spirit, but
in our body also, _1 Corinthians 6.20._
2. Because we should advance Gods glory, not only in our selves, but
amongst others also.
3. Because out of the abundance of the heart the mouth speaketh: we
cannot therefore sanctifie God with all our heart, unlesse we are ready
to do the same likewise with our mouth.
_Vse_ 1. This may serve to reprove those, which boast of the sincerity
of their heart, and in the meane time take no care for the holinesse of
their heart and words.
2. To exhort us to prepare our selves for this duty, _Ephesians 4.29._
Doctrine 8. _All Christians should be ready not only to professe the
truth, but also to give a good reason of their profession._
This is gathered from these words: _to give an answer to every man that
asketh you a reason of the hope that is in you_. And this is not to be
understood of all truth, but of the truth of religion; nor of all these
things neither, which do any way pertain unto religion, but of the very
substance of faith, hope, and religion, as it is in the text: _a reason
of the hope that is in you_: nor is it either a naturall reason that is
required, or such a kinde of reason that may stop the mouths of every
gainsayer; for this all are not able to do, nor doth it belong unto
all; but some sure ground out of Gods word, whereupon our faith and
hope should be built and strengthened against all kinde of temptations.
Now here ariseth a question.
_Question._ Whether such a reason is to be given to every one that
asketh, or no?
_Answer._ No not absolutely to every one, because we are not to give it
to Dogs and Swine, (that is, to uncleane persons) without a necessary
cause, but to every one that asketh us, so that our profession or
answer may probably at least turn to the glory of God, as it is in the
text, _to sanctifie God_.
_Vse._ This may serve to exhort us, 1. seriously to study our religion,
to understand the grounds thereof. 2. Freely and ingeniously to declare
and defend it upon a good occasion.
Doctrine 9. _Our profession of religion should be with meekenesse in
respect of men, and with feare in respect of God._
_Reason._ Because by meekenesse we do good amongst men, and the feare
of God will stirre us up to do our duty, and keep us within the bounds
and limits thereof.
_Vse._ This may serve to reprove those, which keepe no measure in their
words and actions.
Doctrine 10. _A good conscience is very necessary as well in the
sanctification of Gods name, as in the profession of his religion._
That is, a conscience bearing us witnesse, both of the grace of God
towards us in Christ, and of the sincere desire and endeavour of our
hearts to please God in all things.
_Reason_ 1. Because without such a conscience, our faith, confidence,
fortitude, and liberty, doth languish and decay.
2. Because such a conscience freeth us from all that burthen, wherewith
otherwise we should be oppressed, and terrified, and affrighted from
doing our duty.
3. Because it stirreth us up to all the duties of piety; for without
the care of performing them, a good conscience can afford us no comfort.
_Vse._ This may serve to exhort us to have a care of our conscience, to
keepe it pure before God and men.
* * * * *
The 17 verse is all one with the 20 verse of the 2 chapter.
Verse 17. _For it is better, if the will of God be so, that ye
suffer for well-doing, then for evill-doing._
Verse 18. _For Christ also hath once suffered for sinnes, the
just for the unjust, that he might bring us to God,
being put to death in the flesh, but quickned by the
Spirit._
Verse 19. _By which also he went, and preached unto the Spirits
in prison._
Verse 20. _Which sometimes were disobedient, when once the
long-suffering of God waited in the dayes of Noah,
while the Arke was a preparing; wherein few (that is,
eight) soules were saved by water._
Verse 21. _The like figure whereunto, even baptisme, doth also
now save us, (not the putting away of the filth of the
flesh, but the answer of a good conscience toward God)
by the resurrection of Iesus Christ._
Verse 22. _Who is gone into heaven, and is on the right hand of
God, Angels, and authorities, and powers, being made
subject unto him._
The Analysis.
In this part of the chapter, the Apostle urgeth that exhortation which
he had before proposed concerning an endeavour to do well, even unto
those that wrong us. And this he doth perswade them unto, 1. by a
comparison which he makes betwixt those which suffer for evill doing:
which comparison although it may seeme to be of a greater or lesser
good, when it is said, _It is better to suffer for well doing_, yet
it is indeed a dissimilitude, which is intimated by this μείωσιν
extenuation, as appeares by the 19 and 20 verse of the second chapter.
For it is thank-worthy and it will turne to our glory, if we suffer
for well-doing; not so, if it be for evill doing. 2. He confirmes this
by the example of Christ, verse 18. who though he did most justly, yet
suffered unjustly; which example he shewes to be of great force, by
the end of his suffering; because therefore he suffered, that he might
bring us the same way unto God: which that he doth now effectually
doe, he shewes by the cause thereof, to wit, life and glory, which he
assumed unto himselfe by his divine Spirit after his suffering. And
to shew that that effect, namely, the bringing of men unto God, doth
proceed from this cause, to wit, the Spirit of Christ, the Apostle
makes a comparison of the like, betwixt those things which the Spirit
of Christ did heretofore in the dayes of _Noah_, and those things which
he doth now since the comming of Christ in the flesh. Heretofore he
preached the way of salvation, and patiently waited for the performance
of obedience, upon the disobedient he inflicted condigne punishment,
and a few that were obedient he saved in the Arke: so now also he
preacheth the way of salvation, he waits for obedience, and by Baptisme,
as it were a figure like unto the old Arke, he saves those that
are obedient and have a good conscience before God, and that by the
glorious life and power which he hath in heaven since the time of his
resurrection, verse 21,22. All which things tend hereunto, that we
should hold fast a good conscience, even when we are evill intreated;
because it is better as he said before, verse 17. and hath now shewed
as well by the example of Christ, as by his effectuall dispensation
throughout all ages, as it is, verse 18,19. of which we may see more,
if we look back to chapter 2. verse 21. to the end. All the other
things almost are explained in the answer to _Bellarmine_, about
Christs descending into hell.
The Doctrines arising here-hence:
Doctrine 1. _It was the Spirit of Christ, which preached heretofore
from the beginning of the world by the Prophets and men of God, before
that he appeared in the flesh._
This is gathered from verse 19.
_Reason_ 1. Because the person of Christ was the same from everlasting
in the unity of the Divine Essence, so that whatsoever the Spirit of
God did, that also may the Spirit of Christ be truly said to have done.
2. Because Christ was the Mediator of mankinde from the beginning of
the world, in vertue and force: therefore whatsoever the Spirit did,
which belonged to the furtherance of the Churches safety, all that he
did by vertue of Christs mediation, and that no lesse then since his
comming in the flesh.
_Use_ 1. This may serve to instruct us in the truth of Christs divine
nature.
2. To comfort us and strengthen our faith, in that we have the same
Teacher, which instructed the Church from the beginning of the world,
and brought it to salvation; and consequently we imbrace the same
religion, as touching the substance of it, that all the faithfull
imbraced from the beginning of the world.
3. To admonish us, never to reject or make light account of those
things which are preached unto us out of Gods word, because it is the
Spirit of Christ, which preacheth unto us those things, like as he
preached unto others from the beginning of the world.
Doctrine 2. _They which do not obey the preaching of Christs Spirit,
wilfully bring upon themselves everlasting damnation._
This is gathered from verse 19,20.
_Reason_ 1. Because in neglecting the preaching of the Gospell, they
neglect and refuse the only meanes that can keepe them from damnation,
and bring them unto salvation.
2. Because they doe greatly dishonour Christ and his Spirit.
_Vse._ This may serve to admonish us, alwayes, when we come to the
hearing of Gods word, to endeavour to have circumcised eares and hearts,
ready and willing to yeeld all obedience thereunto.
Doctrine 3. _God useth much patience and long-suffering towards the
disobedient._
This is gathered from verse 20.
_Reason_ 1. Because by this meanes Gods clemency and mercy is
manifested.
2. Because by this patience of God all are invited, and many are drawne
unto the obedience of faith.
3. Because this patience makes those that are stubbornely disobedient
altogether inexcusable, and so justifies God in his just judgements.
_Use_ 1. This may serve to direct us, to give the glory of this
patience unto God, when we see sinners to go unpunished for a time.
2. To admonish us not to abuse this patience of God, but to make it a
meanes for the amendment of our lives, and our own salvation, _Romans
2.4._
Doctrine 4. _In the destruction of the disobedient, God hath a speciall
eye over the faithfull; to save them from the destruction._
This is gathered from verse 20.
_Reason_ 1. Because he disposeth his judgements according to his
certaine and perfect counsell, not rashly or confusedly, therefore he
passeth over whom he pleaseth.
2. Because the punishments of sinne should not fall alike upon the
godly and wicked, for then he would not be a just disposer of them.
3. Because it stands upon Gods glory to save those that flye unto him,
as he promised them in his covenant.
_Vse._ This may serve to comfort us, in the time of publick calamities,
wherein God revengeth the wickednesse of men.
Doctrine 5. _God doth often times preserve those that are his, partly
by the same meanes wherby he destroyeth others._
For it is said that the Arke saved _Noah_ and those seven souls in
the waters and by the waters. The same water that drowned others, by
lifting up the Arke on high, was the meanes of their preservation. So
_Ieremy_ was delivered by the _Babylonians_, by whom the Iewes were
oppressed.
_Reason._ Because God can use the same instrument to produce divers and
contrary effects, and when he doth this, his glory is the more
manifested; because thereby it appeares that the effect doth not depend
upon the instrument, but upon God: nor doth this come to passe rashly,
or by chance, but is ordered and directed by Gods certaine counsell.
_Vse._ This may serve to direct us, in the time of danger not to looke
so much upon the meanes which God useth, as to depend upon God himselfe,
who can turne any meanes unto the good of those that are his.
Doctrine 6. _Baptisme is such a meanes of our spirituall salvation, as
the water of the flood together with the Arke, was heretofore of the
corporall safety of Noah and his family._
This is gathered from verse 21. It is called the Antitype of that
water, not because the water was the type of Baptisme, and Baptisme
the exemplar of it, but because there is a typicall representative
similitude betwixt these two waters. And the similitude consists herein,
that as the water of the flood lifted up the Arke and saved _Noah_ and
his family in the destruction of the rest, so baptisme strengthning our
faith, and lifting up our soules unto God reconciled in Christ, saves
us in the mortification of our sinnes.
_Reason._ Because it is Gods institution.
_Vse_ 1. This may serve to reprove those, which make little esteeme of
baptisme.
2. To direct us, to seeke this right and proper use of Baptisme
together with it and by it, and to apply it unto our selves to our
comfort.
Doctrine 7. _The outward baptisme doth not save us of it selfe, but the
inward._
This is gathered from verse 21. _Not the putting away of the filth of
the flesh, but the answer of a good conscience._
_Reason_ 1. Because outward baptisme is common to the hypocrites as
well as to the faithfull.
2. Because it comes not unto the soule.
3. Because it hath no saving power in it selfe.
_Vse._ This may serve to admonish us, not to put too much trust and
confidence in the outward Sacraments, or to relye thereupon, that we
are baptized and partake of the Lords Supper, but alwayes to seeke the
spirituall grace of the Sacraments.
Doctrine 8. _A singular effect and signe of the inward baptisme and
effectuall grace, is the answer of a good conscience toward God._
For when the Apostle meant to oppose inward Baptisme unto outward, in
steed of the inward he puts the answer of a good conscience, as the
proper effect thereof, by which it may be perceived and knowne. Now by
the answer of a good conscience is meant all that confidence which we
have before God of his reconciliation, which chiefely appeares in our
prayers, and in a pious confession of the faith, and a holy care of
obedience.
_Reason_ 1. Because then are we properly said to be saved, at least
according to our apprehension, when our consciences are freed from the
guilt and bondage of sin.
2. Because the peace of a good conscience is part of our glorification.
3. Because such a conscience makes us to goe on constantly in the way
of salvation.
_Vse._ This may serve _to direct us_, to make it our chiefest care to
keepe a good conscience toward God.
Doctrine 9. _Such a conscience and our salvation doth in a speciall
manner depend upon Christs resurrection._
_Reason_ 1. Because in the resurrection of Christ, Gods sentence was
declared, absolving us in him from all sinne and death. _Romans 4.25._
2. Because Christ being raised from the dead, did powerfully accomplish
that, which he merited by his death. _Romans 8.34._
3. Because our consciences are lifted upwards unto Christ sitting in
heaven.
_Vse._ This may serve _to direct us_, to fix the eyes of our faith upon
Christ, as he was raised from the dead.
Doctrine 10. _Since the time of Christs resurrection, great is his
glory and power in heaven._
This is gathered from the last verse.
_Reason_ 1. Because the time of his humiliation and emptying of
himselfe was finished before.
2. Because it was fit, that he which in singular obedience was mightily
humbled, should afterwards be exalted unto great glory.
3. Because this glory and power is necessarily required, that Christ
might finish all things, which belong to the salvation of the Church.
_Vse._ This may serve _to comfort us_, against all dangers and feares,
seeing we have such a Saviour in heaven.
Illustration: (‡ decoration)
Chapter IV.
Verse 1. _For as much then as Christ hath suffered for us in
the flesh, arme your selves likewise with the same
mind: for that he that hath suffered in the flesh,
hath ceased from sinne:_
Verse 2. _That he no longer should live the rest of his time
in the flesh, to the lusts of men, but to the will
of God._
Verse 3. _For the time past of our life, may suffice us
to have wrought the will of the Gentiles, when we
walked in lasciviousnesse, lusts, excesse of wine,
revellings, banquettings, and abominable idolatries._
Verse 4. _Wherein they thinke it strange, that you run not
with them to the same excesse of riot, speaking
evill of you:_
Verse 5. _Who shall give account to him, that is ready to
judge the quick and the dead._
Verse 6. _For, for this cause was the Gospell preached also
to them that are dead, that they might be judged
according to men in the flesh, but live according to
God in the Spirit._
_The Analysis._
THE Apostle having set before us the example of Christ, in this
place he concludes therehence, that which he proposed to be concluded
_chapter 3._ verse 17. and before that verse 11. that is, that all
Christians should eschew evill, & follow that which is good. And this
conclusion he layes downe in such manner, that if a due proportion
be observed betwixt Christ as our example, and Christians that are
regenerated, and renewed according to his image, he shews it doth
necessarily depend upon & flow from the example of Christ. He concludes
with such a Syllogisme, as this:
All Christians should be armed with the same mind, concerning
sinne and righteousnesse, as Christ himselfe was:
But Christ having suffered in the flesh ceased from sinne, and
lived in the spirit unto God:
Therefore all Christians should be wholy bent, and endeavour
all that they can to cease from sinne or the lusts of men,
and live unto God, or the will of God.
Both the proposition & Assumption are in verse 1. The conclusion in
verse 2. The conclusion is illustrated by a comparison made betwixt
the time past, and that which is to come; or betwixt that kind of life,
which men are wont to lead before their calling, and that, which they
should lead after they are called.
For the time past he affirmes, that we lived according to the manner
of the Gentiles in all the lusts of the flesh, verse 3. And for the
time to come, he denies that we should follow those lusts, but that
we should live unto the will of God. Verse 2. and the beginning of the
3. _It may suffice us_ &c. where he intimates a reason also, why we
should now leave off such courses, namely; Because we have too much
offended God already in the time past, and if we should abuse his
mercy and patience any longer, we could expect nothing else but
the revelation of his just anger and indignation, to our eternall
confusion. The same conclusion and Comparison is farther illustrated
by anticipation of an objection and difficulty, which might take off
our desires and endeavours to change our lives, and live contrary to
the fashion of others. And the objection is this; that it will seeme
strange unto many; and for this very cause will they revile us, and
speake evill of religion it selfe, verse 4. The answer is, that this is
not our fault, but theirs; and they shall give an account for it unto
God at the day of judgement, verse 5. Which judgement is set forth by
a distribution of the object, and upon occasion of that distribution
he makes a new argument to remove the fore-named difficulty out of
our minds; namely, because the Gospell had the same end, and the same
effect amongst the faithfull that are now dead; to wit, that they being
condemned by men, did patiently beare that condemnation, and lived
according to God in the spirit, verse 6.
The Doctrines arising herehence.
Doctrine 1. _We should all arme our selves with such meditations, as
the contemplation of Christs death ♦affords us._
♦ “affoords as” replaced with “affords us”
This is gathered from verse 1.
_Reason_ 1. Because we are thereunto called, that we should be made
conformable unto Christ.
2. Because Christs death, or Christ crucified is a briefe Epitome of
all saving knowledge, _1 Corinthians 2.2._
3. Because by such meditations we doe more and more put on Christ,
and by his power are our minds strengthened and fore-armed, as with a
compleat armour, against all kind of temptations, and in this respect
is this phrase, _arme your selves_, used in the text.
_Vse_ 1. This may serve to admonish us, to arme our mindes daily with
godly and Christian meditations, that so we may not be exposed to the
danger of temptations unarmed and naked; in the bearing of a blow, or
suffering any violence, there is great difference betwixt a man that is
armed, and one that is not armed.
2. To direct us, in our meditations chiefely to contemplate upon Christ,
and those things which pertaine unto his death and resurrection.
Doctrine 2. _He that hath true communion with Christ, hath ceased from
sinne, and by meditation thereupon doth daily more and more cease from
it._
This is gathered from verse 1. at the end.
_Reason_ 1. Because our communion with Christ is by the Spirit of
Christ, which makes us conformable to his death and resurrection,
_Romans 6._ throughout the whole Chapter.
2. Because in our conversion unto Christ, there is alwayes included an
aversion from sinne by serious repentance.
3. Because such meditations are the ordinary meanes whereby the worke
of the Spirit is perfected, and our repentance renewed and furthered.
_Vse_ 1. This may serve to reprove those, that professe Christ in word,
but in their deeds doe not cease from sinne.
2. To direct us, to presse such syllogismes and reasonings upon our
consciences, _Romans 6._
Doctrine 3. _He that ceaseth from sinne, doth not live to the lusts of
men, but to the will of God._
This is gathered from verse 2.
_Reason_ 1. Because the lusts of sinfull men are in themselves sinnes,
and leade unto sinne.
2. Because these lusts fight against the soule, and we in our
conversion have bound our selves to fight against them.
3. Because the will of God is the only rule of our life, which is
altogether contrary to the lusts of the flesh.
_Vse._ This may serve to direct us in the triall of our state and
condition. For looke how our life is sincerely directed in respect of
the lusts of men, and the will of God, so may we certainely judge our
selves to be either in the state of sinne, or in the state of grace.
Doctrine 4. _It seemes more then enough to the faithfull, that before
their conversion they so long followed the lusts of the flesh, and
fashions of the world._
This is gathered from verse 3.
_Reason_ 1. Because they are ashamed with a holy shame of those courses,
_Romans 6.21._
2. Because they receive no benefit by them, but repentance.
3. Because they see that it was Gods great mercy, that they were at
length delivered from them, and from the death which they bring, in the
same Chapter.
4. Because the rest of their time seemes but a little unto them, in
respect of the duty which they have to do, in seeking and glorifying
God.
_Vse_ 1. This may serve to condemne those, which deferre and put off
the time of amending their lives, as if they had not yet sinned enough.
2. To admonish us, to redeeme the time, and spend it in advancing of
Gods glory, and our own salvation.
Doctrine 5. _Amongst all the vicious lusts and courses of the world,
luxury is one of the chiefest, whereby men walke in lasciviousnesse,
excesse of wine and banquetings._
_Reason_ 1. Because in these men do most of all pamper the flesh, and
have no regard at all unto the soule.
2. Because by these the soule is drowned, as it were in the pleasures
of the flesh, so that it cannot lift up itself unto God, and to divine
things.
3. Because these make way for the devill, and all devilish sinnes; and
thereupon abominable idolatry seemes to be joyned with them in the text,
because by them many were brought to be present at idolatrous feasts,
and so to honour the idols themselves, though in their consciences they
made no reckoning of them.
_Vse._ This may serve to admonish us, to beware of these wicked courses.
Doctrine 6. _It seemes very strange to the men of the world, that the
godly should refuse to live after that manner, as they live._
_Reason_ 1. Because they think there is a kinde of happinesse in that
kinde of life, which for any man to dislike, they cannot but wonder at
it.
2. Because as long as they are carnall, they cannot rightly discerne
those spirituall reasons, which make the faithfull to abhorre such
conversation.
3. Because they measuring others by themselves, thinke that all men do
greedily desire such kinde of pleasures.
_Vse._ This may serve to admonish the faithfull, 1. Not to thinke that
they do live so, as their calling or profession doth require, unlesse
they do so farre estrange themselves from the common courses of worldly
men, that they make them to wonder at them. 2. Not to be troubled at
such opinions of men, but to take their dislike, as a token of Gods
good liking and approbation.
Doctrine 7. _By this alienation of mindes, which ariseth from
the difference of the conversation, betwixt the beleevers and the
unbeleevers, the regenerate and the unregenerate, it oftentimes comes
to passe, that the unregenerate speake evill of the truth of God._
This is gathered from verse 5. at the end. For although some are so
taken with the splendour of piety ♦which shines forth in the godly,
that they glorifie God, as it is chapter 2. verse 12. and it becomes a
meanes of winning them, as it is chapter 3. verse 1. or at least that
they are ashamed, as it is chapter 3. verse 16. Yet there are others
which take occasion thereby to blaspheme, chiefely, because the godly
by abstaining from those lusts and courses, which they highly esteeme,
seeme seriously to reprove them, as well in their deeds as their words.
♦ “whlch” replaced with “which”
_Reason_ 1. Because all they that do evill hate the light.
2. Because such a separation in conversation of life is as it were a
condemning of those from whom separation is made out of conscience and
religion.
3. Because wicked men being blinded with anger and hatred, and judgeing
of others by themselves, doe imagine that this separation is usually
made in hypocrisie, & simulation, not out of conscience and religion.
_Vse._ This may serve to comfort and strengthen our soules against
the temptations and troubles which may arise unto us from such mens
blasphemies.
Doctrine 8. _God will require an account from men for all such
blasphemies, either in this life, or at the last judgement._
This is gathered from verse 5.
_Reason_ 1. Because his Majestie is wronged more in these blasphemies,
then in most of the other sinnes.
2. Because those sinnes are most hainous, and come neerest to the sinne
against the Holy Ghost.
3. Because they directly tend to the hinderance of the kingdome of God,
and the righteousnesse thereof.
_Vse_ 1. This may serve to admonish us, to take heed of all those, that
do any way partake in such a sinne.
2. To comfort us: because God revengeth such injuries, we should commit
them unto him.
Doctrine 9. _God keepes a just account of those things that are done to
the faithfull, not only while they live, but also after their death._
For in that sense is he said to be _ready to judge the quick and the
dead_, where by the quick and the dead the faithfull are most properly
understood, as appeares by verse 6.
_Reason_ 1. Because God alwayes lives, and his word and covenant lives.
2. Because it stands upon Gods glory, to defend the cause also of his
servants that are dead, and to revenge their injuries.
3. Because oftentimes the iniquity of the wicked is not come to its
full measure, before the death of Gods children whom they have vexed.
_Vse_ 1. This may serve to comfort us, as well in life as in death.
2. To admonish us not to judge rashly of Gods wayes in his patience and
long-suffering; but to compose our mindes to a patient waiting for the
wished event.
Doctrine 10. _The condition of the faithfull now living, and of those
that lived heretofore in all ages, is wholly alike, as touching the
substance of it._
This is gathered from verse 6. compared with the verse fore-going.
_Reason._ Because God is the same, & faith is the same; & on the
contrary side also, the devill and the world are like themselves.
_Vse._ This may serve to direct us, not to give way to too much
complaining of the present age, as if there had never beene the like
before; but couragiously to go forward in doing our duty, that we may
do that in our times according to our ability, which other faithfull
men did in their time; who as it is said of _David_, _Acts 13.36._
after they had in their age served the will of God, fell on sleepe in
the Lord.
Doctrine 11. _The short compendium of our whole Christian life, is,
so to receive the Gospell, that renouncing the flesh we should in that
respect be judged according to men, and live according to God in the
Spirit._
This is gathered from verse 6.
_Reason._ Because therein consists all divinity.
_Vse._ This may serve to direct us, to make triall of our condition by
this rule.
* * * * *
Verse 7. _But the end of all things is at hand: be ye therefore
sober, and watch unto prayer._
Verse 8. _And above all things have fervent charity among
your selves: for charity shall cover the multitude of
sinnes._
Verse 9. _Vse hospitality one to another, without grudging._
Verse 10. _As every man hath received the gift, even so minister
the same one to another, as good stewards of the
manifold grace of God._
Verse 11. _If any man speake, |let him speake| as the Oracles
of God, if any man minister, let him do it as of the
ability which God giveth, that God in all things may
be glorified through Iesus Christ, to whom be praise
and dominion for ever, and ever, Amen._
The Analysis.
From the last discourse about the judgement of God, the Apostle takes
occasion to presse his exhortation to the duties of piety, by that
very argument. First therefore he layes downe that third argument for
a ground, that the last judgement, the end of all things, is at hand;
and thereupon concludes that we must seriously and diligently apply
our selves to the duties of piety. And these duties he sets downe by
an induction of the principall parts, 1. Prayer, with the adjuncts
and helping causes thereof, to wit, temperance and sobriety, verse 7.
2. Mutuall charity, verse 8. which he sets forth, 1. By the singular
care, wherewith we should labour for it above other vertues, in these
words: _above all things_, and then by the degree, wherein we should
have it, and exercise it in this word, _fervent_: of which exhortation
he gives a reason also from the effect, _for charity covers a multitude
of sinnes_. 3. To charity he joynes hospitality, verse 9. as it were a
speciall act of charity, whereof he shewes the due manner how it should
be used, that it should be _without grudging_, that is, voluntary,
not by constraint. 4. A mutuall communication of all the gifts of God,
verse 10. And the reason of this duty is taken partly from the nature
of the gift in respect of the author thereof, that it is the grace
of God, and partly from that relation, which they that have received
the gift, have unto such a grace, to wit, that they are not masters,
but stewards of it. And of this communication he propounds two chiefe
kinds, which he describes and perswades them unto, verse 11. The first
is communication in speech, or in the word of God, the description and
rule whereof is, that it should be conformable to the nature of Gods
word. The second is communication in our abilities and wealth, the
description and rule whereof is common to both, together with all the
foregoing exhortations, taken from the end and benefit of them, _that
God in all things may be glorified_; which glorification of God is set
forth by a present declaration of it; _to whom be praise for ever and
ever, Amen_.
The Doctrines drawne here-hence.
Doctrine 1. _The end of all things is at hand._
This is gathered from verse 7. Now this may be understood, 1. of the
end of all men, that live together, because a generation of men soone
passeth away, and so the end of all those is properly said to be at
hand. 2. It may also by the same reason be understood of the finall
condition of all those: because looke how every one dyes, so shall he
continue for ever, either happy or wretched. 3. It may also in some
sort be understood of the end of the world.
_Reason_ 1. Because these are the last ages, after which there is no
comming of Christ to be expected, but unto judgement, nor any change of
worship, but upon the consummation of all things.
2. Because the Lord doth not delay the promise of his comming, but
prepares all things for himselfe, and in their order shewes forth the
judgements of that day which is approaching.
_Vse._ This may serve to admonish us, not to think with the evill
servant that the comming of the Lord is farre off, but certainly
to look for it, and accordingly to prepare our selves for that day,
_Matthew 24.44,46._
Doctrine 2. _For the preparing of our selves aright against the comming
of the Lord, it is chiefly required, that we should pray continually._
This is gathered from verse 7.
_Reason_ 1. Because in our prayers we do stirre up our faith, hope, and
desire touching those good things, which the Lord will impart unto us
at his comming.
2. Because by our prayers we do turne aside and remove those evils from
our selves, which make his comming dreadfull unto sinners: for by
flying unto Gods mercy, we do flye both from our sinnes, and from his
wrath.
_Vse._ This may serve to exhort us, to be diligent in prayer.
Doctrine 3. _Temperance and sobriety should be joyned with our prayers._
This is also gathered from verse 7. It is the same which is said every
where, _Watch and pray_.
_Reason_ 1. Because the effectuall consideration thereof, that the end
of all things is at hand, makes us to love this world the lesse, and
so to use it, as not to abuse it, that is, soberly and temperately,
_1 Corinthians 7.31._
2. Because these are the meanes whereby our prayers are helped and
furthered; therefore it is said in the text, _Be sober and watch unto
prayer_.
_Vse._ This may serve to exhort us, to make conscience of doing our
duty in prayer.
Doctrine 4. _Above all things we should labour for brotherly love, that
it may be sincere and fervent._
This is gathered from verse 8. Not that charity towards men is more
excellent then faith hope and love towards God, but because it is the
chiefest of those things which belong unto men, and should be preferred
before all those things, which might any way hinder it.
_Reason_ 1. Because love is the summe of the whole law, and so
containes in it all other duties.
2. Because charity covers a multitude of sinnes, as it is in the text:
_amongst men themselves, that they stirre not up anger, hatred, and
contention_, _Proverbs 10.12._
♦3. Because charity also doth in some sort cover a multitude of our
sinnes before God, to wit, that they procure not the revenge of his
anger. For this it doth, as a signe and argument, whereby we are the
more assured of the forgivenesse of our sins, because we forgive others
their offences, _Matthew 6.15._
♦ “2” replaced with “3”
_Vse._ This may serve to exhort us, to labour for charity.
Doctrine 5. _Hospitality is one of the principall acts of charity._
This is gathered from verse 9. So _Romans 12.13._ _Hebrews 13.2._
_Reason_ 1. Because in hospitality we do not only communicate our goods
unto our brethren, but our selves also by a familiar conversation.
2. Because it is more acceptable unto others to receive a little upon
such an occasion, then in any other respect to receive much, because
the seasonablenesse and courteousnesse makes that which is given to be
the better accepted.
3. Because by this meanes friendship is more increased then by other
bountifull expences.
_Use._ This may serve to reprove the mercilesse mindes and conditions
of men, for luxury and covetousnesse hath quite taken away all
hospitality.
Doctrine 6. _The duties of this kind should be performed without
grudging._
This is gathered from verse 9.
_Reason_ 1. Because God loveth a ready and cheerefull giver, _2
Corinthians 9.7._
2. Because grudging makes the benefit unacceptable to him that receives
it.
3. Because grudging is as it were a repenting for doing the duty, and
so makes it void and of no effect.
_Vse._ The use hereof is, that in doing good we should watch over our
mindes, that they be rightly and fitly disposed.
Doctrine 7. _It is an office of charity to minister unto others the
gifts which we have received, of what kinde soever they be._
This is gathered from verse 10.
_Reason_ 1. Because the gifts of God do in their nature tend unto the
glory of God in promoting the good of men.
2. Because to this end are all the gifts of God committed unto us, as
stewards of the grace of God, as it is in the text.
3. Because this very thing doth the communion of Saints require, to the
believing and exercising whereof are all Christians called.
_Use_ 1. This may serve to comfort us, in that there is no faithfull
Christian, but hath some gift, whereby he may minister something unto
others.
2. To exhort us, every one to use that gift which he hath, to the good
of others.
Doctrine 8. _In exercising those gifts, which belong to the preaching
or declaration of Gods word, our chiefe care should be, so to carry our
selves as becomes the word of God._
This is gathered from verse 11 at the beginning.
_Reason_ 1. Because every action rightly ordered should have a just
proportion to its object.
2. Because so great is the dignity of Gods word, that without such a
care it cannot be kept safe, without wronging of it.
3. Because all the power of our speech concerning Gods word is lost, if
it take not its whole strength from the word it selfe.
_Vse._ This may serve to admonish, not only the Preachers, that they
handle the word of God holily, faithfully, and gravely, but also all
hearers, that they judge aright of the Sermon, and make distinction
betwixt those Preachers, which speake as the Oracles of God, and others,
which speake as a humane speech or oration; and that they themselves
also, if upon occasion they should treat of the word of God in private,
should doe it holily, gravely, and reverently, as it becomes the word
of God to be handled.
Doctrine 9. _He that with his wealth ministreth to the necessities of
others, should do it according to the ability which he hath received of
God._
This is gathered from verse 11, that is, he must do it not by
constraint, sparingly, and slowly, but with a ready and cheerefull
affection, to his power, and beyond his power voluntarily,
_2 Corinthians 8.3._
_Reason_ 1. Because this communicating is as it were a sacrifice,
wherewith God is well pleased, _Hebrews 13.16._
2. Because from this sowing we may expect a great harvest, of Gods
blessing, _2 Corinthians 9.6._
_Vse._ This may serve to admonish us, not to performe such duties
according to the fashion and custome of the world, as if their example
were our rule, but according to the ability which God hath afforded us.
Doctrine 10. _God is to be glorified in all things._
As the Apostle, _1 Corinthians 10.31._
_Reason_ 1. Because the glory of God is the end of all things.
2. Because our actions are not religious, but so farre forth as they
are directed to that end.
3. Because God will glorifie those which glorifie him.
_Use._ This may serve to admonish us, not to imagine that our duty in
glorifying God is restrained to the publick worship, as many use to do,
but to have a care of this duty in all things.
Doctrine 11. _God is to be glorified by Iesus Christ._
_Reason_ 1. Because in the name, and by the power of Christ we do all
the good that we do, _Colossians 3.17._
2. Because we should represent that which we doe, before God by Christ.
3. Because we cannot glorifie God by any other meanes, but by following
the example of Christ, and observing his doctrine.
_Use._ This may serve to direct us, that Christ should be all in all
unto us.
Doctrine 12. _We should be so disposed towards God in Christ, that we
should never think of his glory without an elevation of the heart to
confesse God, which we should cherish and increase._
This is gathered from that doxologie, _to whom be praise and dominion
for ever and ever, Amen_. For the Apostle breakes forth into this
declaration of Gods glory, being as it were forced thereunto by the
meditation of that duty, which he had now propounded, to glorifie God.
_Reason_ 1. Because thereby appeares our inward disposition to the
performing of that duty.
2. Because it is the beginning of the deed.
3. Because God should raigne in our hearts, that we might not so much
upon deliberation, as naturally, be stirred up, and moved towards him,
to the declaration of all those things which may make for his glory.
_Vse._ This may serve to reprove the common stupidity of men, who are
nothing at all moved with those things, which do most neerely belong to
the glory of Gods name.
* * * * *
Verse 12. _Beloved, thinke it not strange concerning the fiery
triall, which is to try you, as though some strange
thing happened unto you._
Verse 13. _But rejoyce, in as much as ye are partakers of
Christs sufferings, that when his glory shall be
revealed, ye may be glad also with exceeding joy._
Verse 14. _If ye be reproached for the name of Christ, happy are
ye, for the Spirit of glory, and of God, resteth upon
you: on their part he is evill spoken of, but on your
part he is glorified._
Verse 15. _But let none of you suffer as a murderer, or as a
thiefe, or as an evill doer, or as a busie-body, in
other mens matters._
Verse 16. _Yet if any man |suffer| as a Christian, let him not
be ashamed, but let him glorifie God on this behalfe._
Verse 17. _For the time is come that judgement must begin at
the house of God: and if it first |begin| at us, what
shall the end be of them that obey not the Gospell of
God?_
Verse 18. _And if the righteous scarcely be saved, where shall
the ungodly and the sinner appeare?_
Verse 19. _Wherefore, let them that suffer according to the will
of God, commit the keeping of their soules to him in
well doing, as unto a faithfull Creator._
The Analysis.
The Apostle doth here repeate that exhortation, to suffer persecution
aright, which he had heretofore used againe and againe; because this
exhortation was very necessary, and containes in it the primary scope
of the Epistle. But in this place he repeates it as a pre-occupation or
anticipation of an objection or difficulty, which might be made against
the foregoing exhortation, wherein he perswaded them to a constant
care of all the duties of piety. For they to whom this Epistle was to
come, might thus thinke with themselves, that by this profession and
practise of piety most grievous persecutions are like to befall them,
and that contrary to their expectation, and therefore they are not to
be requested by walking in the same way to heape so great evils upon
themselves. Of these persecutions therefore the Apostle warnes them.
1. In generall, that it should not seeme any new or strange thing to
any Christian, thereby to be troubled at it, which he shewes, 1. From
their proper end, that they are as it were fire to try the faith,
sincerity and constancy of the faithfull, verse 12. 2. From the
similitude that is betwixt the faithfull and Christ in suffering
afflictions, in which respect they should be so farre from being
troubled at it, that they should rejoyce, which is contrary to
perturbation. The reason of which consequence is taken from the
effect, to wit, because by suffering afflictions after this manner
the faithfull come to partake of glory and eternall joy with Christ.
3. From the blessednesse which is adjoyned unto it, in respect of
the communion of the holy Spirit, who when he is blasphemed by the
persecutors, is present with those that suffer, and is glorified by
them, verse 14. But that this which the Apostle hath spoken, may be
rightly understood, he tels them, that this cannot be meant of every
affliction, but of that alone which a man suffers for the name of
Christ, verse 14. as it is explained, verse 15, 16. when a man suffers
not for his owne deserts, but meerely as, or because he is a Christian:
from which consideration the conclusion which he laid downe before is
effectually deduced, verse 16. to wit, that in that respect he should
not be ashamed, or so troubled, as if he were ashamed of the name of
Christ, but therefore to glorifie God. 4. From the ruling cause which
orders and governes such events, namely, the will of God, whereby he
hath appointed a certaine time to exercise judgement in his house or
Church, verse 17. at the beginning. For that which is there spoken of
the time of judgement, is afterwards referred to the will of God, verse
19. 5. To the same purpose is the condition of the faithfull set forth
by comparing the condition of the unbelievers, verse 17,18. which is
declared by such a connexion: If the condition of the faithfull be so
hard, the condition of the unbelievers must be altogether intolerable;
whence he doth closely intimate, that we must neither envie the
unbelieving persecutors, or revolt from the faith by reason of
persecutions. From all these things the primary conclusion is specially
inferred, verse 19. that the faithfull in suffering afflictions should
arme themselves with true confidence, against all the perturbations and
temptations which may arise unto them from afflictions.
The Doctrines drawne herehence.
Doctrine 1. _Afflictions and persecutions should not seeme a new or
strange thing unto Christians._
This is gathered from verse 12.
_Reason_ 1. Because they were foretold by Christ and his Apostles.
2. Because Christ himselfe and his chiefe Disciples were used after the
same manner.
3. Because such is the disposition of the world, that we must alwayes
expect such things from it.
_Vse._ This may serve to admonish us not to be troubled at these things,
as it is in the text.
Doctrine 2. _The end and use of afflictions is for the triall of
Christians._
This is gathered from the same verse. See the same doctrine Chapter 1.
verse 7.
Doctrine 3. _The faithfull in suffering afflictions and persecutions
are partakers of Christs sufferings._
This is gathered from verse 13.
_Reason_ 1. Because when they suffer for the name of Christ, Christ
suffers in them, according to that of the Lord, _Saul, Saul, why
persecutest thou me?_
2. Because they are made conformable unto Christs death, _Philippians
3.10._
_Vse._ This may serve to comfort us, because therein we have matter of
rejoycing, as it is in the text.
Doctrine 4. _From these afflictions, if we suffer them joyfully, we
have a sure argument of our eternall joy and glory to come hereafter._
This is gathered from verse 13.
_Reason_ 1. Because they that are partakers of Christs death, are
partakers also of his resurrection and everlasting life, _Romans 8.17._
_2 Corinthians 4.11._
2. Because that joy which we have in afflictions, is the first fruits
of our eternall joy and glory.
_Vse._ This may serve to admonish us to learne to suffer joyfully for
the name of Christ, _Iames 1.2._ _Acts 5.41._
Doctrine 5. _The reproaches which the faithfull suffer for godlinesse
sake, are to be reckoned amongst those persecutions, which they suffer
for the name of Christ._
This is gathered from verse 14.
_Reason_ 1. Because they tend to the dishonouring and disgracing of us.
2. Because they shew that the mindes of the authors of them are as
ready to bring greater evils upon us, if occasion should serve.
3. Because reproaches doe worke more upon some mens minds then reall
injuries.
_Vse._ This may serve to admonish, 1. all men, to take heed that they
have no communion with the wicked world in scoffing at any part of true
piety. 2. The godly, to have a speciall care, that they be not moved at
such reproaches, but to beare them with the same patience, that they
ought to beare other persecutions.
Doctrine 6. _In these reproaches which the godly suffer for the name of
Christ, the Spirit of God is in a speciall manner blasphemed on the one
side, and glorified on the other._
This is gathered from verse 14.
_Reason._ Because looke how farre forth the faithfull make profession
of true piety, so farre forth are they the temples of the holy Ghost:
therefore when in that respect they are reproached, the holy Ghost is
evill spoken of: and when they hold fast and adorn their profession
notwithstanding these reproaches, the same Spirit which is evill spoken
of by the reproachers, is glorified by them.
_Vse_ 1. This may serve for terror to those that do reproach others.
And 2. For comfort to those that are reproached.
Those things which are in the 13 verse, were handled before chapters 2.
& 3.
Doctrine 7. _God hath certaine and appointed times to execute his
judgements._
This is gathered from verse 17 at the beginning.
_Reason_ 1. Because the patience and long-suffering of God must have
their time.
2. Because there is a time also required, that men may fill up the
measure of their sinnes.
3. Because there are certaine opportunities of time, wherein Gods
judgements are executed with greater benefit, then they could be at
other times.
_Vse._ This may serve to admonish us, not to condemne God any way
either of slownesse or rashnesse in respect of his judgements, but to
rest well satisfied in his most wise ordering of all things.
Doctrine 8. _Judgement doth often begin at the house of God, that is,
at the Church._
This is gathered from the same place.
_Reason_ 1. Because the sinnes of those, which professe Gods name, do
in a speciall manner wrong Gods name and his honour, and therefore the
more they offend God, the more ought they to be punished.
2. Because Gods chiefe care is, to purifie his Church by such
chastisements.
3. Because God oftentimes useth the unbelievers as his instruments to
correct his Church; they must therefore be first tolerated, that they
may accomplish Gods counsell, and afterwards punished, because they
have done so wickedly.
_Vse._ This may serve to direct us, not to be troubled in minde, when
we see the Church afflicted before and above other people, but to
acknowledge Gods divine ordering of it.
Doctrine 9. _The judgement which God exerciseth upon his Church, is
a most certaine argument of the most severe and heavie judgement that
shall in its due time come upon wicked men and unbeleevers._
This is gathered from verse 17,18. So _Ieremiah 25.29._
_Reason_ 1. Because God deales with his Church as a Father, but he will
deale with others as a Judge.
2. Towards the Church in the midst of judgement he remembers mercy, but
towards the wicked and unbeleevers he exerciseth revenge.
3. Because to the beleevers judgement worketh together for good, but in
the unbelievers it hath no such mitigation.
_Use_ 1. This may be for comfort to the faithfull in their afflictions.
2. For terrour to the unbeleevers in their persecutions and carnall
security.
Doctrine 10. _They that suffer for the name of Christ, do properly
suffer according to the will of God._
This is gathered from verse 19. compared with verse 14,16.
_Reason_ 1. Because their sinnes oftentimes are not the causes of these
afflictions, but the will of God to make triall of them.
2. Because it is the revealed will of God, that such afflictions are
the lot of the faithfull, and the way by which they usually come to the
kingdome of God.
3. Because this suffering of such afflictions is part of our obedience
to the revealed will of God.
_Vse._ This may serve to comfort us against the trouble of these
afflictions.
Doctrine 11. _They which suffer in this manner, may commend their
soules unto God._
This is gathered from the same verse.
_Reason_ 1. Because when they suffer for the name of God, God doth in
some sort suffer with them, and therefore their cause is Gods cause.
2. Because in that duty which we performe unto God, as his servants, we
may expect protection from him, as our Master.
3. Because while we are exposed unto danger for Gods sake, God cannot
but take care of us.
_Vse._ This is a use of consolation, and it is explained and set forth
by the Apostle _Paul_, _2 Timothy 1.12._
Doctrine 12. _They should do this by well doing._
This is gathered from the same verse. So _Romans 1._
_Reason_ 1. Because they cannot suffer for the name of Christ but as
they suffer for well doing.
2. Because they cannot preserve the liberty of their confidence, but by
a good conscience, that is, by well doing.
3. Because to commend an evill cause unto God, is, to make God as it
were the Patron of evill.
_Vse._ This may serve to admonish us, to take heed, that we doe not
deprive our selves of this great priviledge by evill doing.
Doctrine 13. _God is a faithfull protector and defender of those that
commend their soules unto him._
_Reason_ 1. Because it is easie for him to preserve our soules, as it
was heretofore to make them: and in this respect he is called in the
text, _God the Creator_ not _the Preserver_.
2. Because it stands upon his glory to do this.
3. Because the fidelity and truth of his promises requires as much.
This may serve to comfort us in all straits and adversities: _Let them
commend their soules under a faithfull Creator_, saith the Apostle.
Illustration: (‡ decoration)
Chapter V.
Verse 1. _The Elders which are among you I exhort, who am
also an Elder, and a witnesse of the sufferings of
Christ, and also a partaker of the glory that shall
be revealed._
Verse 2. _Feed the flock of God which is among you, taking the
oversight thereof, not by constraint, but willingly:
not for filthy lucre, but of a ready minde._
Verse 3. _Neither as being Lords over Gods heritage: but being
ensamples to the flock:_
Verse 4. _And when the chiefe Shepheard shall appeare, ye shall
receive a crowne of glory that fadeth not away._
The Analysis.
HERE is a speciall exhortation propounded towards the Elders, that they
should performe their duty and office in a holy manner. The duty in
generall is set downe to be, to feed the flock, whereof they were made
overseers, by a diligent oversight and care of them, verse 2. at the
beginning. And withall it is described by 3 conditions that are in a
speciall manner required therein, which are set forth by a dehortation
from the three contrary vices, that are opposed to those three
conditions. 1. The first condition is, willingly to feed the flock; the
contrary vice whereunto is, to do it by constraint. 2. To do it readily
and freely: the contrary vice unto this, is, to seeke after filthy
lucre thereby. 3. Not only in doctrine, but in example of life to go
before the Church; the contrary vice whereunto is, to Lord it over the
Church. This duty being thus declared and described, they are perswaded
unto it by the reward that is adjoyned, which for that cause all
faithfull shepherds do receive, verse 4. at the end. Which reward is
set forth both by the internall nature of it, that it is a crowne of
glory that fadeth not away; and by the authour and giver of it, to
wit, that the chiefe Shepherd our Lord Jesus Christ, will give it; and
also by the time of this giving of it, when the chiefe Shepherd shall
appeare, that is, at the last day of judgement. Now this exhortation,
that it might be the more effectuall, and might worke the more upon
them, is urged and set forth by the person of _Peter_, who was the
ministring cause thereof, 1. From the parity and fellowship of the
same duty, as Peter an Elder prayed the other Elders to do their duty.
2. From the knowledge which he had and the testimony which he could
give of the afflictions of Christ, which he suffered for the Church,
the remembrance whereof should stir up all shepherds to a diligent care
of the Church. 3. From that certaine expectation which he had of the
glory to come, which glory he promiseth to all shepherds in the name of
the chiefe shepherd.
The Doctrines drawne herehence.
Doctrine 1. _Those exhortations are most effectuall which are
propounded in an humble manner._
This is gathered from verse 1. where the Apostle prayes, not commands,
in humility and charity. So _Philippians 1.9._ _1 Timothy 5.1._ He
prayes the Elders also as a fellow Elder, although he was placed in a
higher degree, as Apostle.
_Reason_ 1. Because by this manner of doing it appeares, that he which
exhorts doth not aime at his owne good, but the good of another.
2. Because by this manner of doing his zeale shewes it selfe to be the
purer.
3. Because he, to whom such an exhortation is made, is honoured thereby,
and so takes it the easier and better.
_Vse._ This may serve to direct us, in all our exhortations and
admonitions to have respect unto this.
Doctrine 2. _It makes the exhortation the more effectuall, when a man
speakes out of certaine judgement and communion of affection._
This is gathered herehence, that _Peter_ makes way for his exhortation,
in that he was a witnesse of the sufferings of Christ, and so had a
certaine knowledge of those things which belong unto Christ, and that
he was partaker of the same glory; and therefore he was affected after
the same manner himselfe, as he desired they should be.
_Reason_ 1. Because knowledge gives ability and authority, and
communion of affection addes zeale and charity to the exhortation.
2. Because these two will take away those objections, which usually
hinder the efficacy of the exhortation; namely, either that he gives
his judgement of things that he doth not know, or else at least he is
an unexperienced man, of whom it may rightly be said, _If thou wert
here, thou wouldest thinke otherwise_.
_Use._ This may serve to direct us to get knowledge of those things
which we exhort others unto, and affections also answerable thereunto.
Doctrine 3. _Men should be exhorted in a speciall manner unto those
duties, which belong unto their proper or particular functions or
callings._
This is gathered from verse 2. where the shepherds are exhorted to feed
the flock.
_Reason_ 1. Because every mans particular function is that condition
wherein God hath placed him to advance his glory.
2. Because a mans faithfulnesse is most of all made triall of in that
condition.
3. Because the duties of our generall calling should be exercised in
every Christians particular condition.
_Vse._ This may serve to admonish every one to take greatest care of
those duties which are proper to his calling or condition.
Doctrine 4. _It is the proper duty of a Shepherd, to feed the flock
that is committed to his charge._
This is gathered from verse 2.
_Reason_ 1. Because the shepherds are appointed for the edification of
the Church: now to feed is nothing else, but to use all meanes that are
appointed by God to procure the edification of the Church.
2. Because Pastors are properly given to the faithfull that are
converted, who as new borne babes should be nourished and brought up
with milke and food, untill they come to perfection.
3. Because the overseers of the Church should take most care of
those things, that are most necessary for the Church; but it is most
necessary for the faithfull being imperfect, to have their spirituall
life preserved and increased by feeding.
_Vse._ This may serve to admonish, 1. The Ministers not to thinke that
it is a light or common duty that lies upon them, but that the very
life of the Church doth in some sort depend upon their labour and
Ministery, and therefore so to carry themselves, as befits and becomes
so great a duty.
2. The people, not to expect from their Ministers vain and light things
which might tickle their eares, but to come to a Sermon as to the Lords
Table, and seeke for spirituall food to feed their soules unto
everlasting life.
Doctrine 5. _Pastors should performe their duties willingly, not by
constraint._
This is gathered from the same verse. Now by constraint is meant that
forcing which proceeds from outward things, whereby a man performes the
part of a Minister in some sort, either to avoid poverty, or disgrace
and infamy, or the censure of others.
_Reason_ 1. Because that which is done by constraint, comes not from
the heart as from an inward principle, nor from the Spirit sanctifying;
and therefore it is not a duty pleasing and acceptable unto God.
2. Because that which comes not from the heart, and is not done
willingly, is done only perfunctorily and for fashion sake, not with
that diligence and care which God requires.
3. Because that which proceeds not from the heart and the deerest
affection of the soule, doth not usually worke upon other mens mindes,
and therefore is not effectuall to the edification of the Church, which
is the end of the Ministery.
_Use._ This should admonish us, to look not only to the understanding,
but also to the disposition of the will and heart in the Ministers of
the Church.
Doctrine 6. _They should do the same of a ready minde, not for lucre._
Now by _lucre_ is meant all kinde of worldly profit, which men acquire
unto themselves, either in doing the thing, or in getting fame, or in
gaining friends, and the like.
_Reason_ 1. Because that which depends upon lucre or some such like end,
must necessarily be applyed thereunto, and this is to corrupt the word
of God, _2 Corinthians 2.17._
2. Because that which depends upon mutable things, that also it selfe
is mutable and inconstant.
3. Because he which seeketh after lucre, is not a Minister of God, but
of Mammon.
_Use._ This may serve to admonish, 1. The Ministers, not to follow
after lucre. 2. The people not to suffer their Ministers to be tempted
by poverty, and so to be the lesse cheerefull and ready in performing
their duty, _Hebrews 13.17._
Doctrine 7. _The affectation of Lordlinesse should be far from Christs
Ministers._
This is gathered from verse 3.
_Reason_ 1. Because they are called to meere service, not to
Lordlinesse.
2. Because Christ himselfe, whose Ministers they are, did purposely
live amongst men as one that serveth, that he might leave an example
unto those that should minister unto others in his name, _Luke 22.27._
3. Because the worke wherein they are imployed, is not subject to the
command and authority of men. For men cannot command religion, but only
perswade unto it.
4. Because the Lordlinesse of Ministers alienates mens mindes from
their testimony, because they neither willingly subject themselves to
such as affect Lordlinesse, and they suppose too that those men, whom
they see to study their owne glory and power, do neither look after the
glory of God, nor the good of the Church.
_Vse._ This may serve to admonish all Ministers, to take heed not only
of all affectation, but also all shew of Lordlinesse. Now these men
have a shew of Lordlinesse, 1. That would have others in some sort
to depend upon their authority. 2. Those that prescribe something as
necessary to be believed or done, which is not taken out of Gods word.
3. Those that expound the will of God it selfe too imperiously, having
no regard to the infirmity of those with whom they have to doe.
Doctrine 8. _Ministers should go before the people not only in doctrine,
but in example also._
This is gathered from verse 3.
_Reason_ 1. Because they are called to feed the flock with all their
strength; and therefore they should edifie the Church not only by their
words, but by their deeds also.
2. Because a wicked life doth either utterly destroy their preaching,
or at least much weaken it.
3. Because a good example is of a singular force, in that it sheweth
that that very thing may be done, which he preacheth should be done.
4. Because it takes away all prejudice out of mens minds, and all
suspicion of affecting Lordlinesse and vaine glory, when they see
Ministers seriously to do that, which they propound and perswade others
to do.
_Vse._ This may serve to exhort, first, the Ministers, to labour to
leade an exemplary life. Secondly, the people, to imitate the good life
of their Ministers, for therefore are they proposed as examples. The
common vices contrary to this duty, are: 1. That many observe those
things only in their Ministers, which they may carpe at or calumniate,
and not those things which they should take notice of, with intention
to imitate them. 2. That many imagine that there is a speciall kinde of
holinesse belonging to Ministers, which others are not bound to labour
for. 3. That many excuse their wicked courses by this pretence, that
they are Lay-men, not Ecclesiasticall or Clergy-men.
Doctrine 9. _Ministers should expect the just reward of their labour
and care, not from men, but from Christ._
This is gathered from verse 4.
_Reason_ 1. Because Christ is the chiefe shepherd, and Lord of the
flock, as it is in the text.
2. Because they must expect many injuries from men, and those good
things which doe happen, are not such, or so highly to be esteemed of,
as that they should depend upon them.
3. Because they will labour to please him most, from whom they expect
their reward. Now they should please Christ, not men.
_Vse._ This may serve to comfort godly Ministers against those troubles,
which they finde men to make against them.
Doctrine 10. _Their reward is a crowne of eternall glory._
_Reason_ 1. Because glory is the reward of the faithfull for all kinde
of obedience towards God: Now in the Ministery there is a speciall
kinde of obedience.
2. Because those that did strive or runne lawfully in a race, there was
wont to be a Crowne set before them; so for those that carry themselves
well in the exercise of the Ministery, besides the glory common to all
the Saints, there is a speciall kinde of addition prepared, which is
like as it were a crown.
_Vse._ This may serve to exhort Ministers, couragiously to contemne all
temporary ignominy and disgrace for this Crowne of eternall glory.
Doctrine 11. _This Crowne of glory shall be fully given at Christs
second comming to judgement._
_Vse._ This may serve to admonish us, patiently to persevere unto the
end.
* * * * *
Verse 5. _Likewise ye younger, submit your selves unto the
elder: yea, all |of you| be subject one to another,
and be clothed with humility: for God resisteth the
proud, and giveth grace to the humble._
Verse 6. _Humble your selves therefore under the mighty hand of
God, that he may exalt you in due time._
Verse 7. _Casting all your care upon him, for he careth for
you._
The Analysis.
The Apostle having in the former verses described the duty of the
Elders towards the Church or the younger sort, and perswaded them
unto it, he doth there-hence conclude the duty of the younger towards
the elders by a comparing of things that are alike unto it, as the
first word of the 5 verse shewes unto us, _Likewise_. This duty is in
generall pointed out by subjection, which is set forth by the other
duty, that is due not only to the Elders, but also to all the members
of the Church, by reason of that nature which it hath common with the
former; and it is also called subjection in those words, _yea, all |of
you| be subject one to another_. Now this subjection as well unto the
Elders as unto all, is first described what kinde of subjection it
ought to be, to wit, not only outward, but proceeding from the inward
subjection of the soule unto God, _be clothed with humility_. And
that it is meant of humility towards God may be gathered from verse 6.
Secondly, He doth perswade them also unto this humility: 1. Because
it is an ornament of the minde; that by the way. 2. From Gods blessing
adjoyned, which followes thereupon, _God gives grace unto the humble_,
which is illustrated by Gods curse contrary thereunto, that fals upon
the proud, _God resisteth the proud_. Thirdly, he doth urge and presse
them unto this subjection towards God, verse 6. _Humble your selves
therefore_; and he shewes the proper reason of this subjection, which
is the mighty hand or omnipotency of God: and withall hee explaines
that reason, which he had before propounded concerning the blessing
and grace of God towards the humble, to wit, that by that grace they
shall be exalted: the time of which exaltation is marked out, that it
shall be in due time, _that hee may exalt you in due time_. In the last
place by anticipation of a close, but weighty objection, whereby this
subjection is usually made very difficult, he shewes the true manner
thereof, to wit, that it should be joyned with that confidence, which
casts all care upon God, so that no feare or worldly care can hinder
this subjection, which confidence he doth perswade them unto by that
effectuall providence which God hath over the faithfull for their good,
verse 7. at the end, _For he careth for you_.
The doctrines arising herehence.
Doctrine 1. _There is the like duty of the people towards their Pastors,
as there is of the Pastors towards the people._
This is gathered from verse 5 at the beginning. _Likewise ye younger_.
Now by the younger in this place is chiefely meant the flock, which
depends upon the Pastors, because the Pastors and Presbyters were for
the most part chosen of those that were elder in age, and therefore the
greatest part of the flock consisted of youngers. Now their duty is
said to be like, not for that it is in the same kinde, that the people
should guide their Pastors, as the Pastors do guide the people, but
because there is the like reason of both their duties.
_Reason_ 1. Because the same God and Lord both of Pastors & people,
hath imposed and prescribed to both their duties.
2. Because that relation which is betwixt the Pastor and people,
requires a mutuall intercourse of duty.
3. Because the Pastors labour and care is made void, if the people do
not in some sort answer the same.
4. Because the Pastors care and labour, tending to the salvation of the
people, deserves it.
_Use._ This may serve to reprove those that are very curious and rigid
in exacting their Pastors duty, when in the meane time they are nothing
carefull of their own dutie.
Doctrine 2. _The duty of people towards their Pastors consists chiefly
in subjection._
_Reason_ 1. Because their Pastors are set over them in Gods name.
2. Because faithfull Pastors propound nothing else to themselves to
observe, but the will of God, whereunto subjection and obedience must
necessarily be yeelded.
3. Because in the calling of their Pastors, they did either expresly or
covertly at least promise this very thing.
_Vse._ This may serve to reprove those that come unto Sermons, as
Judges, to play the Criticks, not to subject themselves to the will
of God, and such as cast off all discipline as an intollerable yoke.
Doctrine 3. _There is a kind of subjection also due unto all
Christians._
This is gathered from these words, _Be yee all subject one to another_.
_Reason_ 1. Because as occasion shall serve, we should humble our
selves to performe the meanest offices unto our brethren.
2. Because we should submit our selves unto the private admonitions of
our brethren.
3. Because we should with all patience beare all the infirmities of our
brethren.
_Vse._ This may serve to reprove the arrogancy and pride of men, which
cannot endure any such subjection.
Doctrine 4. _Humility is a great ornament._
_Reason_ 1. Because humility is a singular vertue, and in some sort the
foundation of all the rest.
2. Because it makes us acceptable unto godly men, to whom in this
regard we are made more profitable.
3. Because it doth greatly commend us in the sight of _God_, when for
his sake we are subject not only to our superiours and equals, but also
to those of the lowest degree.
_Vse._ This may serve to refute all those, that seeke for honour and
reputation by arrogancy; and shunne humility as it were a vile debasing
of a mans selfe.
Doctrine 5. _God resisteth the proud._
_Reason_ 1. Because the proud resist the will of God.
2. Because they seeke unfitting things, or at least not after a due
manner.
3. Because whatsoever proceeds from pride, turnes to the dishonour of
God, to whom all subjection is due.
_Vse._ This may serve to condemne proud men.
Doctrine 6. _God giveth grace to the humble._
_Reason_ 1. Because the promise of grace was made to humility.
2. Because humility is the disposing and fitting of a man for to
receive grace.
3. Because only the humble men have a worthy esteeme of Gods grace.
_Vse._ This may serve to exhort us, greatly to labour for humility.
Doctrine 7. _The strength and power of God should stirre us up to
subjection towards him._
This is gathered from verse 6 at the beginning.
_Reason_ 1. Because it were madnesse to resist the Almighty.
2. Because Gods omnipotencie is the protection of those that humble
themselves before him.
_Vse._ This may serve to admonish us, not to suffer our selves so much
as in thought to be led away from our obedience towards God, but from
the meditation of Gods omnipotency and our own infirmity to increase
daily more and more in humility.
Doctrine 8. _God will exalt the humble in due time._
This is gathered from verse 6 at the end.
_Reason_ 1. Because glory is the reward of obedience.
2. Because they glorifie God, and therefore God will exalt them
according to his promise, _Those that honour me, I will honour_.
_Vse._ This may serve to direct us, to seek for true exaltation by
humilitie and submission.
Doctrine 9. _They that humble themselves before God, may safely, and
also should cast all their care upon God._
This is gathered from verse 7.
_Reason_ 1. Because this is Gods covenant, that he will be alwayes
all-sufficient unto them that walke before him.
2. Because God by a singular care and providence watcheth over those
that have a care of his glory, & seek his kingdome, as it is in the
text, _He careth for you_.
_Vse._ This may serve to comfort all the godly, because God hath freed
them from all care; and they should imbrace this libertie by true faith,
and putting their trust in him, and apply it to themselves.
* * * * *
Verse 8. _Be sober, be vigilant: because your adversary the
Devill, as a roaring Lion walketh about, seeking whom
he may devoure:_
Verse 9. _Whom resist stedfast in the faith, knowing that the
same afflictions are accomplished in your brethren
that are in the world._
Verse 10. _But the God of all grace, who hath called us into
his eternall glory by Christ Iesus, after that ye
have suffered a while, make you perfect, stablish,
strengthen, settle you._
Verse 11. _To him be glory and dominion for ever and ever. Amen._
The Analysis.
For conclusion of the whole Epistle, to the foregoing exhortations
there is added one generall one, which doth most neerely belong to
the scope of the Apostle, to wit, that notwithstanding all opposition,
difficulty, and temptation, they should constantly persist and go
forward in that grace, which they had received. Now this care is
described, 1. by two duties, which belong to the due manner thereof,
sobernesse, and vigilancy. 2. The necessity of these duties is shewed
by the grievous danger, to which otherwise they should be exposed. And
this danger is set forth by the efficient cause thereof, the Devill,
of whom the Apostle makes a description to that purpose: 1. By the
opposition and enmity which he hath against us; in respect whereof he
is called, _our adversary or enemy_. 2. By the manner and degree of
that enmitie, that it is joyned with cruelty, _as of a roaring Lion_.
3. That besides this cruelty there is over and above in him very great
diligence and greedinesse to do us hurt, in these words: _seeking whom
he may devoure_. Now the Apostle gives us warning, that we must not
yeeld to this enemy and danger which he threatens us, but resist it,
verse 9 at the beginning, which is nothing else, but not to suffer
our selves to be removed by his temptations from the grace of God:
and the chiefe meanes of this resistance he shewes to consist in
the stedfastnesse of our faith; which faith may in this respect be
wonderfully confirmed by the example of our brethren in the world,
who have experience of the like afflictions and temptations of Sathan.
Agreeable to this exhortation he addes a prayer verse 10. Because the
successe of all our endeavours depends upon the grace and blessing of
God: And in this prayer he beseecheth God to strengthen the faithfull,
and make them perfect in all grace, at the end of the verse, _make
you perfect, stablish, strengthen, settle you_. The arguments whereby
he confirmes their faith that they shall obtaine this petition, are
two: 1. The all-sufficiencie of the grace of God in it selfe, in which
respect this title is given unto God, that he is the God of all grace.
2. The communicating of this grace in the calling of the faithfull,
in these words: _who hath called you_: the grace of which calling is
shewed, first, by the end and scope, that it is, to partake of the
eternall glorie of God. Secondly, by the principall cause, _in Christ
Iesus_. Thirdly, by the condition that goes before the accomplishment
of this calling, and properly belongs to this exhortation of the
Apostle unto constancie in afflictions, to wit, because we are so
called unto eternall glorie, that in the meane time we must suffer
afflictions, _after that ye have suffered a while_. In the last place
upon occasion of this prayer he addes a religious doxologie, glorifying
God, verse 11. wherein is contained both the last end of that petition,
and a confirmation of the same that it shall be heard; as also an
indirect exhortation to the faithfull, to bend all their care thereunto,
to glorifie Gods name really and effectually, by persisting in the
grace of God.
The Doctrines arising here-hence.
Doctrine 1. _We had need to watch continually. Be vigilant._
_Reason_ 1. Because sinne and danger doth naturally steale upon us, if
we do not resist it.
2. Because we cannot do our duty without diligent care and labour, and
therein consists the manner of watching.
3. Because if we could avoid danger, & obtain our desires, if we did
not seeke it with care and diligence, it would be no praise to us, nor
peace of conscience.
_Vse._ This may serve to direct us, to imitate watchmen, which watch
and ward to keepe the Citie; the like diligence should we use in
keeping our soules, to examine all that goes in and out, our thoughts
affections, words, and actions, together with the occasions of them,
what they are, whence they came, and whither they tend.
Doctrine 2. _That we may watch as we ought to do, it is required that
we should be sober._
Now by sobernesse is meant the moderation of our affections touching
all worldly things.
_Reason_ 1. Because the cares of this world do so burthen the soule,
that they leave no place for spirituall cares.
2. Because the care of the world doth draw and distract the minde,
so that although it doth not altogether exclude religion, yet it doth
diminish and weaken it.
3. Because under the shew of some worldly profit, pleasure, or honour,
we do oftentimes admit of those things, which betray and destroy our
soules.
_Vse._ This may serve to admonish us not to drown our selves in the
things of this world, but so to use the world, as if we used it not,
_1 Corinthians 7.31._
Doctrine 3. _We have such a spirituall enemy, that we had need to watch
and ward continually against him._
_Reason_ 1. Because he is full of spirituall malice and craft.
2. Because his diligence is answerable to his malice.
3. Because he is most cruell, seeking not to bring some small
inconvenience upon us, but our utter destruction.
_Vse._ This may serve to admonish us, never to be secure, but day and
night to be mindfull of that danger wherein we are.
Doctrine 4. _We must couragiously resist the Devill._
This is gathered from verse 9.
_Reason_ 1. Because he is such an enemy, that we can make no peace or
league with him.
2. Because they which yeeld unto the devill give themselves up into his
hands, as being overcome.
3. Because the courage of our minde to resist is a great part of
spirituall victory.
_Use._ This may serve to exhort us, to strengthen our mindes in all
things to make this resistence.
Doctrine 5. _The chiefe power of resisting, consists in a stedfast
faith._
This is gathered from these words, _Whom resist stedfast in the faith_.
_Reason_ 1. Because faith layes hold upon Christ who overcame the
devill, and in him they lay hold of victory it selfe.
2. Because faith laies hold of the truth of all the promises, whereby
the soule is invincibly fortified.
3. Because faith, seeing it is the foundation of all grace, if it be
stirred up and strengthened, it confirmes and strengthens also all the
other vertues.
_Vse._ This may serve to direct us, to have a speciall care to raise
and build up our faith.
Doctrine 6. _The examples of other beleevers doe make much for the
confirmation of our faith in afflictions & other temptations._
_Reason_ 1. Because thereby it appeares that such conflicts are not
contrarie to faith and pietie.
2. Because therehence we have a cloud of witnesses, to shew, that at
length we shall obtaine the victorie by faith.
_Vse._ This may serve to direct us, to stablish our mindes more and
more by such meditations.
Doctrine 7. _All those things which we desire, either for our selves or
for others unto salvation, we must aske of God._
This is gathered from verse 10, compared with the foregoing verse. For
all those things which the Apostle had before required of the faithfull,
he doth now at the end of the Epistle in their name crave of God, and
he askes it with discretion, as appeares by that particle, _But_ as if
he should have said, Although all these things which I have proposed
unto you by way of admonition, exhortation, and consolation, are duties
which you ought necessarily to do, yet it is not to be expected, that
you ♦should accomplish it by your own strength: I do therefore call
upon God, (which you likewise should alwayes do) that he would increase
his grace more and more in you, whereby you may receive both to will
and to do all these things.
♦ “shold” replaced with “should”
_Reason_ 1. Because of our selves we can doe nothing that is good.
2. Because in such like purposes and endeavours we are letted and
hindred by divers temptations, and such as are most strong through our
infirmitie.
3. Because all our spirituall life proceeds from God, and of him should
we aske it.
_Vse_ 1. This may serve to admonish us, not to rest in good purposes
and intentions, but alwayes to seeke for grace from God, to accomplish
the same happily.
2. To direct us, when we reade, heare, and meditate upon Gods word, to
water it, as it were, with our prayers, that it may be fruitfull.
_Note._ By such conclusions of the Apostles, wherein they do close up
their Doctrine with prayer, the Ministers especially are warned and
admonished, after their Sermons to desire God to give both themselves
and the people grace to observe those things, which they have learned
in the Sermon: and others also are admonished diligently and earnestly
to seek the same, both in publick with the Minister, and in private by
themselves.
Doctrine 8. _We stand in need of manifold grace._
As it is set forth by divers words in the text: _Make perfect, stablish,
strengthen, settle_, which may be thus distinguished, that _to make
perfect_ is to adde those degrees of grace, which are yet wanting: _to
stablish_, is to protect and defend from temptations and dangers: _to
strengthen_ is to give inward power and strength: and _to settle_, is
to fasten the root it selfe of grace more and more.
_Reason_ 1. Because all those good things which we have, we have but in
part.
2. Because we are assaulted by continuall temptations, and are over and
above prone to revolt.
3. Because great and manifold is that perfection, whereunto we are
called.
_Vse._ This may serve to admonish us, not to rest in the beginnings,
but by much prayer to aske much grace of God.
Doctrine 9. _God is the fountaine and author of all grace._
For this title is given unto God in this place, because it is most
agreeable to the petition for manifold grace. For Holy Men in their
prayers lay hold of that in God, and propose those titles of God unto
themselves, which make most for the furtherance of those prayers which
they make.
_Reason_ 1. Because God hath in himselfe infinite riches of grace.
2. Because grace is not given but by grace, and not for any merit of
our own.
3. Because every degree and all kinde of grace is revealed and
exhibited unto us by God in the Gospell.
_Vse_ 1. This may serve to direct us to build up our selves in this
beliefe of Gods grace.
2. To admonish us, not so to rest in that grace which we have received,
as if there were nothing farther to be looked after, because God is God
not of this or that particular grace, but of all grace.
Doctrine 10. _The chiefe effect of this grace, which is in us, is our
calling._
_Reason_ 1. Because before our calling we lye in sinne and spirituall
death.
2. Because by our calling we come to the hope of eternall glory; _who
hath called you into his eternall glory_, as it is in the text.
3. Because in our calling wee are ingrafted into Jesus Christ, that by
him we are brought unto this glory, _who hath called you unto eternall
glory in Iesus Christ_, as it is in the text.
_Vse_ 1. This may serve to admonish us, to labour to make our
effectuall calling more and more sure.
2. To exhort us, to give God all the thankes for this calling, and to
leade a life answerable thereunto, which seemes to be aimed at in the
text, _viz._ that for this eternall glory whereunto we are called, we
should contemne all worldly things, whether good or evill.
Doctrine 11. _The sufferings of this life are not repugnant to the
comfort of this glory._
_Reason_ 1. Because we suffer but a while: for although the time of
affliction may seeme long, yet it is but short, if it be compared
either with eternall death, which the wicked shall suffer, and we
have deserved; or with eternall glory whereunto we are called.
2. Because these afflictions are the way, whereby according to Gods wil
we come unto glory.
3. Because glory it selfe appeares the more glorious for the
afflictions going before.
_Use._ This may serve to comfort us against all the sufferings of this
life.
Doctrine 12. _For this grace of God we should give all glory unto God._
This is gathered from verse 11.
_Reason_ 1. Because therein consists our thankfulnesse.
2. Because therein also consists the perfection of the work of grace.
_Vse._ This may serve to admonish us, not to give place to
luke-warmenesse, but to make such high reckoning of the saving grace of
God, that upon every mentioning thereof our mindes should be stirred up
sincerely to glorifie the name of God, and alwayes endeavour so to do.
The end of the first Epistle.
Illustration: (‡ decoration)
A BRIEFE ANALYSIS
of the Second Epistle Generall of
Saint PETER.
CHAPTER I.
Verse 1. _Simon Peter, a Servant; and an Apostle of Iesus
Christ, to them that have obtained like precious faith
with us, through the righteousnesse of God, and of our
Saviour Iesus Christ._
Verse 2. _Grace and peace be multiplied unto you, through the
knowledge of God, and of Jesus our Lord._
The Analysis.
SUCH kinde of writings, as well Ethnick or profane, as sacred,
are usually divided into three parts, whereof the first is, the
Superscription, Salutation, and Preface. 2. The Epistle it selfe.
3. The Subscription or Conclusion. But more accurately me thinks,
we may say, that the preface and conclusion are only adjuncts of the
Epistle, which depend upon the Epistle it selfe, and are also usefull
thereunto. But in this Epistle only one of these adjuncts is used,
namely, the Preface. For there is no subscription made, or any such
conclusion, as is used in the Epistles of _Paul_, and in the first of
_Peter_. The Preface is contained in foure verses, and it consists of
two parts, a salutation, and a confirmation of the salutation: that in
the two first, this in the third and fourth verse. In the salutation
there are those three things expressed, which are in every action;
namely, the agent, the action it selfe, and the object of it. For so is
there the person saluting, the persons saluted, and the salutation it
selfe. The person saluting is described, first, by his name adjoyned.
Secondly, by his office adjoyned, and that both generall, that he
is a servant of Jesus Christ, and speciall, that he is an Apostle of
his. The persons saluted are described by a speciall adjunct, which
is in stead of the forme, namely, by faith: which faith is set forth,
first, by a comparison of the like, that it is like precious with the
faith of the Apostles. 2. By the principall efficient cause, God and
Jesus Christ. 3. By the meanes thereof, _viz._ righteousnesse. The
confirmation of the salutation containes, 1. the good that is wished,
which consists of two parts, _Grace_, and _peace_. 2. The degree and
quality of this good, _be multiplyed_. 3. The helping cause of this
multiplication of good, which is _the knowledge of God and Iesus
Christ_.
This is the Analysis.
As for the person, he hath a double respect. For he is here considered
as the Author of the Epistle, and also as the Author of the Salutation:
in the former respect we have these Doctrines.
Doctrine 1. _The very names of Christs famous Disciples, were
heretofore of great force for the confirmation and advancement of the
truth in the Church._
For to that end did the Apostles usually set downe their names in the
Epistles, which they wrote unto the Churches.
_Vse._ This may bee for exhortation, that we also according to our
abilities should labour so farre with those amongst whom we live, that
our names may be like precious ointment, and may make something for the
edification of others.
2. It may serve to reprove those, which so carry themselves, that they
are a disgrace to godlinesse, and to the Church.
In the latter respect the person yeelds us this observation.
Doctrine 2. _The salutation of the Apostles and Ministers of God is
more highly to be prized._
_Reason._ Because it is not only a good and godly prayer, as are
the salutations of all the faithfull, but it is also a ministeriall
application of the good things which God communicates unto us by
them. For it proceeds not only from a pious affection, but from their
singular office and duty.
_Vse._ This may serve to admonish us, not to neglect or contemne such
blessings, whether they be publick or private.
Doctrine 3. _It is an honourable title, if a man be rightly and
deservedly called a servant of God or Christ._
_Reason._ Because the chiefest men in the Church of God alwayes gloried
in this title; not only the Apostles and Prophets, but also Kings and
Princes, as we see in _David_.
_Vse._ This may serve to comfort poore Christians that have no titles
whereof to boast. For if they be the servants of God and Christ, they
have no cause to envie others, or to complain of their owne condition.
Now that it may be knowne who are the servants of God, we must know
that there are two things, as it were essentiall to a servant, 1. To
depend upon his Masters will and pleasure, for direction in his worke.
2. To referre all that he hath to the use and profit of his Master, not
to his owne. So also every faithfull servant of God, 1. depends wholly
upon God for the direction of his life, not upon himselfe and his
owne counsell, nor upon the examples and customes of the world, much
lesse upon the suggestions of the flesh and the devill. 2. He referres
himselfe and all that he hath to advance and set forth the glory of God.
Doctrine 4. _Those servants of Christ which are called Apostles, have
the chiefest authority in the Church of God._
For that is the reason why _Peter_ saith that he is an Apostle of
Jesus Christ. All the faithfull are Christs servants, but they are not
Apostles: even the ordinary Ministers themselves, although in a large
sense they may be called Apostles and Embassadours of Christ, yet not
in that sense as _Peter_, _Paul_, and the like are called. For the word
_Apostle_, in this and the like places, signifies not only an Embassage,
but a singular priviledge or prerogative in that embassage. Now the
priviledge of the Apostles above other Ministers consists in these
foure things: First, In the manner of the embassage, _viz._ that they
were called neither of men, nor by men but immediately of Christ.
Secondly, in the office imposed upon them by vertue of this embassage,
_viz._ that they were chiefly sent to plant Churches, to feed and
build them up. Thirdly, in the object whereabout their labour should
be imployed, _viz._ that they were sent not to any one Church, but to
divers, and for the conversion of the whole world. Fourthly, in their
gifts and assistance of the Spirit, which alwayes accompanied this
their embassage, _viz._ because in executing this their office, as well
in preaching as in writing, they were freed from all errour. As in the
Creation of the world God first made light, and afterwards set some
lights in the Firmament of Heaven to give light upon the Earth: So also
in the re-creation and restitution of the world, God first gave light
in Christ himselfe, who was the Sonne of Righteousnesse, as he is
called in Scripture, and afterwards ordained the Apostles, as great
lights, to bring this light upon the Earth. And this is it which our
Saviour saith unto them: _Ye are the light of the world._
_Vse_ 1. This may serve to exhort us, to give God thanks, that he hath
not left us in darknesse, to wander at uncertainties, but hath set up
these shining lights for us, by whose meanes we might be directed unto
heaven.
2. To admonish us, to observe also and believe those things which they
have prescribed us. For we must receive the writings of the Apostles
after the same manner, as we should receive Christ himselfe, if he were
with us on earth.
3. To refute the Pope, who brags that he is an Apostle, and hath
Apostolicall authority, (whereupon also he cals his seat at _Rome_,
Apostolicall,) when as he hath not so much as one of those conditions,
which are necessarily required to make an Apostle.
Hitherto of the person saluting. It followes now to speak of the
persons saluted, where we have these Doctrines.
Doctrine 1. _The Apostles wrote not properly to the unbelievers, but to
the Church._
For so here and elsewhere are they described to whom the Epistles are
sent.
_Reason._ Because the preaching of the Gospell, not the writing, is
the effectuall meanes of conversion. The writing and reading do more
properly serve for the confirmation and edification of those that are
converted, then for the first conversion.
_Vse._ This may serve to exhort, first of all, that they will
principally apply themselves unto Sermons. Secondly, those that have
received some benefit by Sermons, that they would also diligently apply
themselves to the reading of the Scripture, that they might more and
more confirme and edifie themselves.
Doctrine 2. _Faith is the proper marke of difference, whereby the
Church is distinguished from all other societies._
For therefore are the Christians here described by faith, that they
may be distinguished from all other men: and the same which in other
Epistles are wont to be called the elect, the called, the Churches of
God, those which are in God the Father, and in Jesus Christ, are in
this place barely called the faithfull.
_Use._ This may serve to admonish us, if we will make our calling
and the condition of our salvation sure, then to labour especially
to obtaine faith, and also to increase it more and more.
Doctrine 3. _The faith of Christians is a most precious profession._
Therefore it is here called _precious faith_; and in the former Epistle,
Chapter 1. verse 7. _faith_ is said to be _more precious then gold that
perisheth_.
_Vse_ 1. This may serve to exhort us, to make more account of faith
then of all worldly things, according to that of Christ: _What shall
it profit a man to gaine the whole world, and lose his owne soule, or
faith?_
2. To comfort poore Christians which have no possessions in this world.
For if they have true faith, they have that which is more excellent
then silver and gold.
Doctrine 4. _The faith of common Christians is as precious as was the
faith of the Apostles._
Which is not to be understood of the degree or quantity, but of the
nature or quality.
_Reason._ Because the faith of all Christians layes hold of the same
good, _viz._ Christ and his benefits. Hereupon _Paul_ cals it common
faith: for as one that is sick of the Palsie, that taketh some precious
thing with a shaking hand, doth possesse it as well as the other, that
is strong; so the faithfull, though they be weake, if they do truly lay
hold of Christ, have him to be their Saviour as well as they that are
most strong.
_Use._ This may serve to comfort weake Christians; for if they have
true faith, though it be but like a graine of Mustard seed, they have
the same comfort that the Apostles themselves had. If they be truly
knit unto Christ, though it be but with a slender thred as it were,
yet they hold Christ as well as they that are tyed unto him with the
strongest cords: which yet is not so to be taken, as if we were not to
seeke for a stronger and surer faith; for although the weake possesse
the same good that the strong do, yet they have not the same fruit and
benefit of this possession.
Doctrine 5. _The cause of this precious faith is not in any man, but in
the righteousnesse of God and Christ._
Now by righteousnesse is not meant any recompence of desert; but the
faithfulnesse and truth of the promises, which depend upon the meere
goodnesse of God. And these promises made unto _Abraham_ himselfe, that
his seed should be as the starres of heaven, and the sand of the Sea,
out of all nations; and they were afterwards often repeated by the
Prophets.
_Use_ 1. This may serve _to refute_ those, that ascribe it unto mans
free will; so that first they make the calling of the faithfull to be
uncertaine, as if the promises of God could be made void; and then they
take away the glory it selfe of mans conversion from God, and give it
unto man.
2. _To exhort_ us, to give God thankes, for this so incomparable a good.
The Doctrines that arise from verse 2.
Doctrine 1. _All spirituall good things, are contained in these two
words, Grace and peace._
For by _Grace_ is meant both the free favour of God, and also the
application and manifestation thereof in the hearts of the faithfull,
by the operation of the holy Ghost, in the word and Sacraments. And by
_peace_ is meant quietnesse of mind, which is the fruit of grace. So
that _Grace_ is the first benefit, and _Peace_ the last. And therefore
all benefits that passe betweene are included therein, as in two
extreames. Hereupon in all the Epistles almost the Apostles prayer
and salutation is contained in these two: To _Timothy_ and _Titus_,
he addes _mercy_ also, _Grace, mercy and peace_. But that is only an
application of the same thing, which is signified by grace, and for
a peculiar reason is added in those Epistles, because _Timothy_ and
_Titus_ wanted a speciall kind of grace, in respect of the service,
which they did undergoe in the Churches, in regard of their age,
and those divers temptations, whereunto they were obnoxious in that
Service. In the old Testament peace ♦only was usually wished in their
salutations, without any mention of Grace; but yet grace also at that
time was understood: But in the time of the new Testament, which is the
time of grace, and wherein all things are more fully delivered, it was
most fitting, that grace should be named in such like salutations.
♦ “onely” replaced with “only”
_Vse._ This may serve _to exhort and direct us_, above all things
to wish grace and Christian peace unto all those, to whom we are
well-wishers.
Doctrine ♦2. _The desires of the faithfull are chiefly for those
spirituall good things, Grace and peace._
♦ “II.” replaced with “2.” for consistency.
_Reason._ The Reason of the Collection is this, because the Apostle in
this beginning of the Epistle, labours to get the good will of those to
whom he writes, by shewing the prayer that he had made for them: Now he
could not effect this, if his prayer were not according to their desire;
for if he should have wished any of those things, that they cared not
for, such a wish would have done no good with them.
_Vse._ This may serve _to exhort us_ all, to examine our selves
according to this rule. For if wee make no reckoning at all, of the
meanes and instruments of grace, but doe reject or despise those, that
labour most to procure this grace and peace for us, we have cause to
feare, that we are yet farre from the nature, and disposition of true
beleevers.
Doctrine 3. _They which have gone farthest in faith and grace, have yet
need of grace._
This is gathered therehence, that the Apostle wisheth grace unto those,
that have obtained like precious faith, with the Apostles themselves.
_Vse_ 1. This may serve _to refute_ the Papists of their merits.
2. _To exhort us_ to humility, and continuall prayer for the grace of
God.
Doctrine 4. _Without Grace, there is no true peace._
Grace is the cause and foundation of peace, peace the effect and fruit
of grace; it is the inheritance, which Christ left unto his disciples
alone, _Iohn 14.27._ _Isaiah 48.last_. For this peace is not an
externall and worldly peace, but spirituall and internall. Before we
are partakers of grace, we are called in Scripture, _Gods enemies_, so
that we doe wage a kind of warre against God himselfe, and therefore
also against the Angels of God, and other of his creatures. Now by
grace, and by it alone is peace made.
_Vse._ This may serve _to refute and reprove_ the folly of those men,
which so please themselves, in that outward quietnesse which they enjoy,
when in the meane time, they are utterly void and ignorant of the grace
of God.
Doctrine 5. _We must seeke not only for grace and peace, but also for
great abundance of it._
This is gathered from that word, _Grace and peace be multiplyed_.
For the good things of that grace are such, that they cannot be too
much: in this there is no sinning in excesse. Hence it is that the
Apostle _Paul_ alwayes exhorts the faithfull, and prayes also that the
faithfull may abound more and more in all grace. And to the _Ephesians_
he proposeth the breadth, and length, and depth, and height of this
grace, that they may be rooted and grounded in it, Chapter 3. verse 18.
_Use_ 1. This may serve to refute and condemne those, that so rest in
the present grace which they have, or seeme to have, that they looke
for no more. Such do those men seeme to be, that thinke they know
enough, beleeve enough, love enough, &c. And therefore they neglect
both the publick and the private meanes, whereby they might be farther
edified. The state of a Christian in this life is a state of building,
not perfection: therefore as he would shew himselfe to be a foolish
builder, that should rest in the middle of his worke, and not make up
the perfect structure, so also in a Christian life.
2. To exhort us to stirre up our selves, and labour for more abundant
grace and peace.
_Argument_ 1. The first argument may be taken from the nature of grace
and peace, which is such, that he that hath once tasted the sweetnesse
thereof, cannot but desire a fuller draught of it, _1 Peter 2.2,3._
_Desire the sincere milke_, &c.
_Argument_ 2. From the imperfect degree, that we have yet attained: We
are for the most part, as new borne babes, as the Apostle speakes in
the same place.
_Argument_ 3. From the will of God, to whom nothing is more acceptable,
then that we should seeke for plenty of his grace, _Isaiah 55.2._
_Proverbs 9._
_Argument_ 4. From the sinne or guilt, which followes the neglect
of that duty. For as amongst men, if one should set before us most
precious wares, and should commend them, and also offer them freely
unto us, he could not but take it ill, if we should refuse them: so
much more may we think that Gods anger is incensed towards those, that
neglect and despise the riches of this grace, that he hath set before
them and commended unto them.
Doctrine 6. _God is the only author of grace and peace._
This is gathered from _1 Peter 5.10._
God is called the author of all grace. Hence by a kinde of
appropriation he is called _the God of grace_, as in another place he
is called _the Father of mercies, and God of all consolations_; and
grace also in this signification is called the grace of God; so also
of peace we finde in Scriptures, that God is called _the God of peace_,
and true peace is every where called _the peace of God_.
_Vse_ 1. This may serve to refute all the Papists, that manifest the
contrary both in their words and practise. For they are wont to call
the blessed Virgin _the Mother of grace_: so also they runne unto her
and to other Saints, as if they were the authors of grace and peace.
2. To instruct and confirme us in this truth, that the bestowing of
grace and peace depends upon the meere good will and pleasure of God.
For when God is called _the God of grace_, it is meant also that he
is _the Lord of grace_, who can according to his good pleasure give
it to whom he will, and deny it to whom he will. This is gathered from
_1 Thessalonians 5.23._ and _2 Thessalonians 3.16._ for he that in the
former place is called _the God of peace_, in the latter is called _the
Lord of peace_. Therefore when we see that grace & peace is granted
unto some, & denied unto others, we should rest satisfied in the good
will of God, according to the example of Christ, _Matthew 10._ For by
so doing we give glory to God, as is evident.
3. To exhort us, to pray unto this great God to give us grace and peace.
Doctrine 7. _Jesus Christ is the beginning of all grace and peace._
God is the first and principall author, and so also Christ, as he is
God: but as he is God and man, our Mediatour, so he is the beginning
ordained by God, as the head, from whom all grace is to be derived unto
his members, as into the vessels of grace; so that God is as it were
the first and principall fountaine, Christ as the secondary fountaine,
in whom is hid all grace that is to be given unto the faithfull, and
the faithfull themselves are the vessels that draw and receive this
grace, which runnes into them from these fountaines, and the word and
Sacraments are as the channels.
_Vse._ This may serve to informe us of the manner, how we should seeke
for grace, _viz._ that we should alwayes go unto God in Christ, because
_extra Christum_, out of Christ, he is unto sinners not a God of grace
and peace, but of vengeance, and a consuming fire.
Doctrine 8. _True faith is the ♦instrumentall cause of grace and peace,
and of the multiplying of both, whereby it is derived unto us._
♦ “instrumeneall” replaced with “instrumentall”
_Reason._ Because by knowledge in this place is meant faith. For it
is not meant a bare knowledge, but something more, which followes
this knowledge, therefore it is not called γνώσις, but ἐπίγνωσις, that
is, an acknowledging. 2. Thereby is meant an effectuall knowledge,
such as there is no other taught us in the Scriptures, but faith. Now
faith is signified by the name of knowledge, because by the hearing
and knowledge of the word it is usually begotten in us. And faith is
called the instrument of grace, not as it is in God himselfe, willing,
intending, and ordaining spirituall good things unto us, for so grace
is the cause of faith; but as the sense, fruit and knowledge of this
grace is communicated unto us. For faith is so the fruit and effect of
grace, that it hath the first place, and is the instrumentall cause of
all following grace. And this efficacy it hath in respect of the object,
which it layes hold of, _Iesus Christ_, because as we said before, he
is the beginning of all grace, so that as _Adam_ was the beginning of
nature and the corruption thereof, and that relation which we have unto
_Adam_ by naturall generation, makes us partakers both of his nature
and corruption: so Christ was made the beginning of life spirituall,
and grace, and that relation of faith which we have unto Christ in our
regeneration, makes us partakers both of the life and grace which is in
Christ.
_Vse._ This may serve to exhort us, 1. To have a speciall care of our
faith, if we would not be destitute of all the grace and peace of God.
This is it which the Apostle saith elsewhere, _above all, take the
shield of faith_, that is, above all things get faith, _Ephesians 6.16._
This is it which is often pressed, _By faith we are saved, by faith
we stand, by faith we obtaine the victory_, &c. 2. To labour also for
the increase of faith, if we desire the increase of grace and peace.
For grace is multiplyed by the multiplying of faith, and the knowledge
of God. As in a house, which is inlightned by the Sunne, the more the
windowes stand open, the more it is filled with light: so also in us,
the more our faith is increased, the more is grace and peace increased
in us. Let that therefore be our daily prayer, which was Christs
Disciples, _Lord increase our faith_.
* * * * *
Verse 3. _According as his Divine power hath given unto us all
things that pertaine unto life and godlinesse, through
the knowledge of him that hath called us to glory and
vertue._
The Analysis.
The scope of the Apostle in this verse is to confirme the faith of
Christians, touching the multiplying of grace and peace through the
knowledge of God, which he had wished unto them in the former verse.
And the argument is taken from the comparing of things alike, as that
particle, _According as_, intimates unto us. The things compared are.
1. The giving of peace and grace; and 2. The consequent multiplying
of them. And of these he shewes that there is the same reason, both
in respect of the principall cause, and the lesse principall or
instrumentall cause; so that the whole argument runs after this manner;
_If God and our Lord Iesus Christ will give unto us grace and peace
through the knowledge of him, then will he also multiply unto us the
same gifts by the same: But the former is true: Therefore the latter._
The Assumption is contained in verse 3. And it is not barely set downe,
but with an illustration, although he addes some things to confirme the
reason it selfe and our faith. For in stead of _grace and peace_ the
Apostle here puts things necessary unto _life and godlinesse_, and
in the second place _glory and vertue_: like as by _life and glory_
he meanes the same thing, that he did before by _peace_, though in
a different respect: so also by _godlinesse and vertue_ he means the
same thing that he did before by _grace_. The principall cause of this
gifting he explains by the power which he hath, which he cals _divine_;
the instrumentall he explaines by the object thereof, namely, Christ.
For he argues from a singular effect, which doth most of all pertaine
to the thing it selfe, namely to our calling, _glory and vertue_.
The Doctrines arising herehence.
Doctrine 1. _Life and glory are contained in Christian peace._
For the condition, that Christians are made partakers of by peace, is
called _life_ in respect of that inward and permanent principle of the
most perfect operations, wherein consists mans felicity, which is given
unto all the faithfull. And it is called _glory_ in respect of the
compleat happinesse, which flowes from that principle, and shall in its
due time also appeare with outward splendour.
_Use_ 1. This may serve to informe and instruct us, not to think
meanely or contemptibly of the condition of faithfull Christians, but
to judge aright according to the nature of the thing, _viz._ that the
only life and chiefest glory is proper to them.
2. To exhort us, to preserve faith, grace, and Christian peace before
all worldly things, yea, before this present life it selfe, and the
glory thereof, because by our faith we shall obtaine a farre more
perfect life and glory, according to that of Christ, _He that loseth
his life, shall finde and obtaine a farre better life._
Doctrine 2. _Christian grace brings with it godlinesse and vertue._
For the same thing is called grace, which is the effect of Gods favour;
it is called _godlinesse_, as it hath God for its object: and it is
called _vertue_, as it perfects a man in operation.
_Use_ 1. This may serve to instruct us, not to boast of the grace of
God, unlesse we shew it by our godlinesse and vertue.
2. To reprove and condemne those, that either out of presumption or
feined simulation, do either separate grace from godlinesse or grace
from vertue, or vertue from either.
Doctrine 3. _All things necessary unto life and godlinesse are given by
God unto the faithfull._
Now to make a gift perfect 3 things are required. 1. That the gift
which is given be made the receivers, or his to whom it is said to be
given; for otherwise it is not a gift, or a thing actually given, but
potentially only. 2. That it be made his absolutely or irrevocably, not
conditionally, that the gift it selfe should depend upon a condition.
3. That the giver be moved for no other cause to give, but to shew and
exercise his bounty and liberality: the more perfectly and purely these
conditions are found in any gift, the more perfect and pure is the
gift. Now all these do most exactly agree to those gifts of God, which
pertaine unto life and godlinesse. As for example, Christ is said to be
given for us, and also given unto us: the holy Ghost hath that name as
it were appropriated unto him, that he is the gift of God: faith and
repentance are expresly called the gift of God.
_Vse_ 1. This may serve to instruct us, against the error of those,
that will not take such like good things as a gift, but teach us that
we must seeke for them by our own merits; for as the Apostle saith, _If
of grace, then not by workes, for otherwise grace were not grace_: so
may we also say; if of gift, then not by workes, for otherwise the gift
would be no gift.
2. To admonish us, throughout our whole life to seeke for such good
things after that manner as is agreeable to their nature, that is, to
ask, pray, and supplicate for them, &c. And in the second place to use
all our endeavour to shew our selves thankfull unto God for such divine
gifts.
♦Doctrine 4. _Hee gives these spirituall gifts unto us by his Divine
Power:_
♦ “Doctrine” omitted from original text.
_His Divine Power hath given unto us all things_, as it is in the text:
the like hereunto is that in the first Epistle, chapter 1. verse 5. _Ye
are kept by the power of God through faith unto salvation._ And Christ
tels us, _Matthew 19.26._ _With men this is unpossible, but with God
all things are possible_: where we are expresly taught, that salvation
and spirituall good things are given unto us by the power of God,
to whom all things are possible, that is, his omnipotency, _Ieremiah
31.35._ _Thus saith the Lord, which giveth the Sunne_, &c.
_Reason._ Because such a power is necessarily required to bring this
to passe, by reason of those strong impediments, which withstand
and crosse this worke. For so Christ tels us, that the Devill _as
a strong man holds his palace, till a stronger then he comes upon
him and overcomes him, and takes from him all his armour wherein he
trusted_, _Luke 11.21,22._ This is also fully explained by the Apostle,
_Ephesians 4.8._ _When he ascended up on high, he led captivity captive,
and gave gifts unto men._ Where he shewes that gifts are given unto us
by that very power, whereby captivity is led captive. It is expresly
said _Ephesians 1.19._ _that it is the exceeding greatnesse of Gods
power, which worketh in us by the might of his power_, and Verse 20.
_the same power whereby Christ was raised from the dead_.
_Vse_ 1. This may serve to refute the Remonstrants and such like men,
that deny faith to be begotten in us, and our conversion to be wrought
by Gods almighty power. For they make grace only morally perswading,
that may be resisted, impotent, and consequently uneffectuall.
2. To comfort the weake and all the faithfull, in that they have no
reason too much to feare the gates of hell, because they have the gates
of heaven making with them: although they must wrestle not only against
flesh and blood, but against principalities and the powers of the world,
&c. _Ephesians 6.12._ Yet they have a divine power, farre beyond all
those enemies, to uphold them in this wrestling.
3. To exhort us, 1. To behave our selves stoutly, and shew our selves
men in the cause of God, answerable to so Divine a Power, as he is
ready to afford unto us. 2. To give God thankes, that hath not left us
in our owne infirmities to be exposed as a prey unto our enemies, but
by his divine power helpes our infirmities.
Doctrine 5. _This Divine Power is the power of Christ himselfe._
_Vse_ 1. This may serve to confirme our faith, touching Christs divine
nature. For the divine power is not separated from the divine nature.
2. To comfort us, that he who so loved us, that he gave himselfe for us,
hath such sufficient strength to perfect our salvation. He useth this
argument to comfort his Disciples. _Iohn 10.28,29,30._
Doctrine 6. _Christ gives us these things by his divine power, when he
doth effectually call us, through the knowledge of him that calleth us._
_Vse._ This may serve to exhort us, to apply our selves with feare and
reverence unto the meanes of our calling, because Christs divine power
is shewed therein.
Doctrine 7. _The consideration of the end whereunto we are called in
Christ, should build us up in faith, hope, and all those things which
pertaine unto life and godlinesse._
Therefore the Apostle here puts us in minde, that he hath called us
to glory and vertue; so in the former Epistle, chapter 5. verse 10.
_who hath called us unto his eternall glory_, &c. To that purpose the
Apostle _Ephesians 1.18._ earnestly prayes for the _Ephesians_, that
_the eyes of their understanding may be enlightned, to know what is the
hope of his calling, and what the riches_, &c. Now this consideration
is of great force for these reasons.
_Reason_ 1. Because it is an argument confirming our faith, whilest
we thus thinke with our selves: If God hath called us unto glory, then
there is no doubt, but that he will in due time bring us unto glory,
and in the meane time keepe us in the way that leadeth thereunto.
2. Because it is an argument whereby we are stirred up to labour for
vertue, whilest we thus thinke with our selves: if we are called unto
glory and vertue, we must not carry our selves sordidly and basely,
defiling our selves with the pollutions of the flesh, like Swine
wallowing in the mire, but as it becomes such a calling.
Doctrine 8. _There is the same reason of this calling and the first
gift of grace, that there is of the multiplying of all grace and peace._
For they are alike free, they do depend alike upon the divine power,
they are alwayes knit and linked together: this followes from the
connexion of verse 3. with the second.
_Vse._ This may serve to comfort us, as it is set forth, _Philippians
1.6._ _That he which hath begun a good worke in us, will performe it
untill the day of Christ._
* * * * *
Verse 4. _Whereby are given unto us exceeding great and precious
promises, that by these you might be partakers of the
divine nature, having escaped the corruption that is
in the world through lust._
The Analysis.
The Apostle had before confirmed his prayer and the hope of the
faithfull, touching the multiplying of grace and peace, by the
comparing of things alike, that is, from the giving of all things which
are necessary unto life & godlinesse. Now he confirmes and proves the
assumption also, touching the giving of things necessary to life and
godlinesse. And the argument is taken from the testimony of God, that
is, from Gods promises: for his promise is a testimony of the good that
he will bestow. Now while the Apostle disputes from the promises to the
gifts promised, he disputes from the testimony to the things testified,
which kinde of argumentation he doth sufficiently intimate, when he
puts things promised in stead of the promise. And the things promised
are thus explained; 1. In general, by two adjuncts, that they are
_exceeding great and precious_, that is, neither concerning small
things, or things of little moment, nor concerning things that we have
nothing to do with, or are little to be esteemed by us, but things of
exceeding great weight, and of exceeding great price. 2. In speciall,
by those effects, which are contained in these things promised; and
they are two. First, A lifting up of the faithfull to perfection,
which is explained by a likenesse unto the divine nature. Secondly,
A freeing of them from corruption, which is set forth by the subject
and the cause thereof. The subject is the world, the cause is lust or
concupiscence.
The Doctrine arising herehence.
Doctrine 1. _Gods promises carry in them the vertue of a gift._
_Reason._ Because they make the thing promised certainly to belong unto
those, to whom it is promised. For although it be not yet actually in
their possession, yet it is that power that is certainly produced into
act. The cause is, 1. The truth of God that promiseth. 2. The Divine
Power which accompanieth Gods promises, wherof mention was made in the
former verse.
_Vse_ 1. This may serve to refute those that make Gods promises wholly
to depend upon mans will.
2. To comfort all the faithfull, that they may be of good courage, and
have a firme hope in the good things that are promised by God.
Doctrine 2. _Gods promises are of things exceeding great._
Hence it is that the Scripture often speakes of the wondrous things
of Gods word, _Psalms 119.18._ And it evidently appears by the things
themselves, if they are well weighed and considered; whether we look
unto the divine properties which breake forth in the things promised,
or their divine effects. For wonderfull is the mercy, and power, and
providence whereupon they depend; and the effects also are wonderfull,
for many of them are such, that they do so transcend mans capacity,
that they seeme unto many utterly unpossible and incredible: as the
resurrection, immortality, and life everlasting.
_Vse_ 1. This may serve to condemne the stupidity of those, that
are nothing moved or taken with these things that are so great and
wonderfull.
2. To exhort us, to labour and strive in our prayers with _David_, that
our eyes may be more and more opened, to be able to see the wonderfull
nature of them.
Doctrine 3. _Gods promises are as precious unto us, as they are great
in themselves._
So they are distinguished: for if God had promised that he would make
another World, yet so, as that it should nothing pertaine unto us, this
indeed had been an exceeding great promise, but nothing precious unto
us; but when he so promised a world to come, wherein immortality and
great glory shall dwell, as that we should possesse it, this promise
is as precious as it is great. Hence it is, that in the Scriptures the
testimonies of God are extolled, whose promises are exceeding great
above all riches, _Psalms 119.14._ Above gold and silver, and all
precious things, as we often read in the _Psalmes_ and _Proverbs_.
_Use_ 1. This may serve _to exhort_ us, both in judgement, affection
and all our endeavours, to carry our selves answerable to these divine
promises, as to the most precious thing that is, as we are admonished,
_Proverbs 2.4. To seeke them as silver, and search for them as for hid
treasures. And Proverbs 8.10. to receive them, and not silver_, &c. And
to be more delighted with these then with the sweetest gifts, to get
these promises at any price, how great soever, though we sell all that
we have, as it is in the parable of the Merchant, who found a precious
Jewell.
2. _To comfort_ those Christians that are poore in spirit, even in this
present world; for though they have nothing excellent in these outward
things, yet they have those exceeding great & precious things provided
by God for them. They are in this like unto that heire, of whom _Paul_
makes mention, _Galatians 4.1._
Doctrine 4. _By vertue of these promises we are made partakers of the
divine nature._
Now by nature is not meant the essence of God, but those perfections,
whereof we have a representation made by the Spirit _Epistle 1. chapter
2. verse 9._ They are called the vertues of God, and in their places,
it is called the life of God, the Image of God, and the Spirit of God.
And this nature is communicated by vertue of the promises, because
the promise of the Gospell in this differs from the Law, for the Law
considered in it selfe is a killing Letter, and the ministration of
death in respect of sinners, but the Gospell is the ministration of
the quickning Spirit, _2 Corinthians 3.6,7,8._
_Reason._ Because the Spirit of God together with the Gospell worketh
our salvation.
_Vse_ 1. This may serve _to direct us_, to examine our selves whether
the promises of God have beene effectuall in us yet or no? for if we
have nothing in us above naturall men, or our corrupt nature, wee are
yet strangers to the promises of God.
2. To reprove those, that are wont to say, when they are stirred up
to Christian duties, that they are not Saints or Angels, but flesh
and blood, and therefore cannot either abstaine from common vices,
or come neere unto a heavenly life. For Christians besides and above
that nature, which they have from _Adam_, are made partakers also of a
divine nature, whereby they are able to doe all things through him that
strengtheneth them, namely Christ, _Philippians 4.13._
3. To exhort us, to labour with all diligence, that the grace of God
may be unto us like a second nature, as some say of _Custome_. And so
it will be, when we performe the workes of grace and new obedience, not
by constraint or unwillingly, as many use to doe, but with delight and
cheerfulnesse, as if we were carried hereunto by the inclination of
nature, as the fire is upward.
Doctrine 5. _The corruption of sinne is contrary both to this nature,
and Gods promises._
_Reason._ Because the presence of the divine nature and the vertue
of the promises drives out this corruption, as heat doth cold, & as
light dispells darkenesse, _1 Peter 1.14,15_, _2 Peter 2.20._ _Titus
2.11,12._
_Vse_ 1. This may serve _to condemne_ those, that will joyne together
these things that are so inconsistent and repugnant and contrary to
God himselfe, that is, those that joyne the profession of Religion with
most corrupt practise.
2. To exhort us, if we believe the promises of God, and love the divine
nature to our own salvation, then to eschew all these corruptions.
Thus much the Apostle intimates, when he saith: _Having escaped the
corruption_, as if a flying away were required, and that quickly, as
it were from a fire, wherein we are almost burned, or from a plague
that rageth in our houses, _1 Peter 2.11._ _2 Corinthians 4.1._ _Having
received mercy, let us not faint_, &c. and _Chapter 7. verse 1._
Doctrine 6. _This corruption of sinne beares rule in the world._
This is gathered herehence, because this is the true description of
corruption made by the Apostle.
_Vse._ This may serve to exhort us, 1. not to love the world too much.
This use the Apostle makes of it, _1 Iohn 2.15._ 2. Not to fashion our
selves according to this world, _Romans 12.2._
Doctrine 7. _Lust is the essentiall cause of this corruption, which is
in the world._
For it is not from the fabrick of heaven and earth, nor in any created
substance, but in the naughty affections and dispositions, together
with the actions flowing therehence, so that every man carries this
world in his owne bowels. And the reason why this wickednesse is
signified by concupiscence or lust, is:
_Reason_ 1. Because in mans conversion to worldly and unlawfull things,
sinne is more manifest then in a simple aversion from God.
2. Because this desire of unlawfull things is most contrary to that
affection, which we should have towards God, and divine and heavenly
things.
_Vse._ This may serve to exhort us, to use great diligence to subdue
and root out our own lusts and concupiscence.
* * * * *
Verse 5. _And besides this, giving all diligence, adde to your
faith, vertue; and to vertue knowledge;_
Verse 6. _And to knowledge continence; and to continence,
patience; and to patience, godlinesse;_
Verse 7. _And to godlinesse, brotherly kindnesse; and to
brotherly kindnesse, charity._
The Analysis.
Now the Apostle comes unto that which he chiefly aimed at in this
Epistle: and the scope of the Epistle is shewed expresly, Chapter 3.
verse 1. namely, _to stirre up the pure mindes of the faithfull, by way
of remembrance_; and verse the last, more distinctly, _that they should
grow in grace, and in the knowledge of our Lord Iesus Christ_. This
same thing he proposeth in these verses, 5,6,7. and confirmes it in the
rest of the Chapter, and in the two following Chapters, he vindicates
it from those things which crosse this purpose, namely, the seducings
of false teachers, chapter 2. and the derisions of prophane scoffers,
chapter 3. Now his scope and purpose, as it is explained in these three
verses, is, to exhort the faithfull, to apply themselves wholly to
those duties that are answerable to the faith, which they have obtained
and do professe. And those duties are set forth; 1. By the common
conditions and all the properties of the vertue and duty; and 2. By
the species or kindes of vertues and duties. The common conditions
and properties of vertue are foure, which are usually called cardinall
vertues, _Iustice, Prudence, Temperance, and Fortitude_. Justice is
here signified by the name of vertue, because it doth most neerely
belong to the efficacy of vertue, to be according to the rule, which is
generall justice. Prudence is signified by knowledge, because prudence
and Christian wisdome consists in the practicall knowledge of Gods will.
Temperance is called continence, because this is generall temperance,
if a man contains himselfe or abstaines from those intisements, whereby
he may be withdrawne from his duty. Fortitude is meant here by patience,
because this is true Christian fortitude, patiently to suffer all
afflictions, and to persist in his duty notwithstanding all afflictions.
These are such conditions, that they should be in every duty, which
if they be, they make every duty compleat; nor can any of them be
away, without hurting of the vertue and duty. The kindes of duties
are two: _godlinesse_, which containes the duties of the first table;
and _charity_, which belongs unto the second table: which charity is
determined by a speciall manner, whilest it is called also _brotherly
love_, whereby we love those, that are joyned in the same faith with
us. Concerning these duties the Apostle proposeth first the common
act, that we should use in them, namely adding, as he saith, _adde_;
Secondly, The manner how we should use this act, namely, _giving all
diligence_: where both the manner and the degree is shewed; the manner,
is _diligence_, the degree, is _all diligence_. Thirdly, the end and
scope of the act and duty in these words, _besides this_, or _hereunto_,
that is, to that end of which hee had spoken before, _viz._ that wee
might be made partakers of the Divine Nature, and have grace and peace
multiplyed.
The Doctrines arising herehence.
Doctrine 1. _Our endeavours must be joyned to our prayers, and to the
operation of Gods grace._
This is gathered herehence, that the Apostle saith, we must labour for
that very thing which he wished unto us, and so proposed unto us to be
prayed for, and which he said the grace of God did worke in us.
Our endeavours must be joyned unto our prayers.
_Reason_ 1. Because otherwise we cannot have a sincere desire in our
prayers, without which our prayers are in vaine; for what we sincerely
desire, that also we do alwayes labour to attaine.
2. Because our prayers themselves do bind us to such an endeavour. For
in every prayer there is a promise and vow, wherein we promise unto God
that we will seeke that which we aske of him: so that to aske any thing
of God without such an endeavour, is not only to take Gods name in
vaine, but also plainly to mock his Majestie.
Our endeavours also must be joyned with the grace of God, because grace
tends thereunto, both to afford us strength to endeavour, and also to
stirre us up to exercise that strength.
_Vse_ 1. This may serve to reprove those slothfull men, which wish for
many things, and after their manner also ask them of God, but yet will
not move so much as their finger to obtaine them: these men are like
that slothfull man, that the wise man describes, _Proverbs 22.13._ and
elsewhere, where the _slothfull man carries his hand in his bosome_, &c.
2. To exhort us, daily to be mindfull of this obligation, when we
pray unto God for the forgivenesse of our sinnes, for deliverance
from temptations, for newnesse of life, or any other thing, let us
constantly also use our endeavours to attaine these ends.
Doctrine 2. _Our endeavours must alwayes tend to the increase of the
grace which we have received._
This is gathered therehence, that the summe of our duty consists in
adding: the reasons are divers;
_Reason_ 1. Because that is imperfect which we have: while we remaine
in this life, we are in a state of progresse and edifying; not of rest
or perfection, _Ephesians 4.12,13._
2. Because that which we have received, is given unto us to be an
earnest, a pledge, and the first fruits of that which we yet looke and
seek for.
3. Because it cannot be, that we should rightly esteeme the grace that
we have received, if we do not labour to attaine the highest degree
thereof, but rest contented with the benefit that we have received,
and never look for any more of that kinde.
4. Because we cannot keepe that which we have received, if we doe
not labour to increase it; for as the vitall heat doth alwayes either
increase or decrease, and he that goes up a sandy-hill, must still
labour to get up, or else he will slide downe; so it is in a Christian
life.
5. Because we should do that unto God, which we would have God doe
unto us; for we would have God alwayes adde unto those benefits and
blessings which he bestoweth upon us; we therefore should likewise adde
unto those duties which we performe unto him.
_Use_ 1. This may serve to condemne those, that rest satisfied with
that which they have, and never seeke farther, and much more those,
that by diminishing and losing, waste and consume that which they had,
_Apocalypse 2.4._ This may be explained by the parable of the talents.
2. To exhort us, to exercise a holy kinde of covetousnesse in these
spirituall things; for as covetous men joyne house to house, field to
field, _Isaiah 5.8._ so should we also joyne faith to faith, obedience
to obedience, charity to charity.
Doctrine 3. _We must use our endeavours about these spirituall things
with all diligence._
Now by all diligence is meant, 1. The greatest heedfulnesse of the
minde. 2. The greatest earnestnesse of the will. 3. The greatest care,
that is intimated by that phrase, whereby wee are commanded, to _seeke
the kingdome of God and the righteousnesse thereof_. For when Christ
had told them, _Matthew 6.31._ that they should not be carefull what
they should eat, or what they should drink, he explaines this care,
verse 32,33. by the phrase of _seeking_. 4. A diligence in the use of
the meanes, whereby we may come to attaine that which we desire. And
the reasons why we should use this diligence about spirituall things,
are,
_Reason_ 1. The dignity and excellency of these things above all
earthly things, which worldly men are so busie about.
2. The difficulty, for in their nature they are above our strength, and
there are many impediments also, as well inward as outward, which we
cannot overcome, but by using all diligence.
3. The necessity of these things, without which we are miserable
wretches.
_Use_ 1. This may serve to reprove the slothfull and sluggish
Christians, that are so remisse, so cold and luke-warme at least in
these things, which require so great diligence. Here appeares the
crossenesse of mans disposition: for when God hath forbidden us, to be
over-carefull about worldly things, because all these things should be
added unto us without such care; and hath commanded us, to be diligent
and carefull about spirituall things, because we shall never be
partakers of them without diligence; we on the contrary are carefull
and diligent about the world, and neglect Heaven.
2. To exhort us, by all meanes daily to stir up our selves, and to
provoke one another to this so necessary diligence.
Doctrine 4. _Faith is the fountaine and beginning of all Christian
vertue._
This is gathered from the text. Because faith is here laid as the
foundation upon which all vertues are to be built.
_Reason_ 1. Because without faith no man can please God unto
everlasting life, and therefore the very vertues of unbelievers,
although they be pleasing unto God in themselves, especially if a
comparison be made betwixt them and vices, yet they are not pleasing
unto God unto salvation, or such as that they may expect a spirituall
reward from God; and therefore if a comparison be made betwixt them
and the vertues of the faithfull, they may not unfitly be called,
_splendida peccata_, glorious sinnes.
2. Because to the making up of vertue there is required not only
good matter and forme, but also the beginning and end. Now in a heart
destitute of faith there is not the beginning of Christian vertue, and
from the defect of this beginning there followes also a defect, both
in the end, and in the forme. The manner how faith produceth vertue,
is, 1. In regard of the object which it layes hold of, because all
grace and vertue is derived from Christ. 2. In regard of the effect,
because faith purifies the heart of man, and so makes it fit for such
operations and dispositions. 3. Because faith it selfe is an impulsive
argument, moving us to labour for vertue.
_Vse_ 1. This may serve to reprove those imprudent builders, that
neglect faith and seeke for vertue, as if they would build the roofe
of the house and not lay the foundation.
2. To exhort us, to have great care of faith, because all vertues
depend upon it.
Doctrine 5. _Vertue is the glory of faith._
This is gathered therehence, that it is said, it must be added to faith
as something belonging to the perfection thereof. Now it is not an
essentiall perfection, but complementall; not internall properly, but
externall.
_Reason_ 1. Because faith without vertue is not a living, but a dead
faith.
2. Because vertue is the end of faith.
3. Because it is the adorning thereof.
_Use_ 1. This may serve to reprove those, that boast of faith and
neglect vertue, such were many even in the Apostles time, as appeares
by the Epistle of _Iames_.
2. To exhort us, to give all diligence, to adde vertue to faith.
Doctrine 6. _The perfection of vertue depends upon knowledge._
This is gathered from that; _To vertue adde knowledge_. By knowledge we
meane, not so much that intellectuall vertue, which is properly called
_scientia_, knowledge, as understanding, wisdome, and prudence, all
which are signified in the Scriptures by the right _knowledge of Gods
will_. Now this knowledge is necessary unto vertue both in generall and
particular.
_Reason_ 1. Because _virtus est habitus electivus_, vertue is an habit
pertaining to election, or hath good election joyned with it. Now to
this election it is required, that a man should rightly know the end,
and also the meanes that lead unto the end, and the manner also how he
may come to the end by those meanes.
2. Because _actiones virtutum versantur in particularibus_, the actions
of vertues are in particulars, and therefore it is not sufficient to
judge aright of good and evill in generall, unlesse that judgement be
also applyed to particular actions, according to their circumstances.
_Vse_ 1. This may serve to reprove those, that please themselves in
their ignorance, as if ignorance were the mother of devotion, or of
any vertue, whereas it is the greatest enemy to vertue, and the mother
of all profanenesse, especially if it be voluntary, as _Peter_ shewes,
Epistle 2. Chapter 3. verse 5. Where he gives a reason of their great
wickednesse, because those scoffers of whom he speaks, were willingly
ignorant of those things which pertaine unto true godlinesse.
2. To exhort us, to seeke for knowledge, and when wee have gotten
it, to apply it also to the increase of vertue. For vertue without
knowledge is blinde, and knowledge without vertue is vaine.
Doctrine 7. _Continence or temperance is the perfection of knowledge._
Now by continence and temperance we meane a moderation, whereby all
lusts are suppressed that might allure or withdraw us to any thing that
is contrary to vertue and knowledge.
_Reason_ 1. Because knowledge tends to such a moderation and
governement of the affections.
2. Because knowledge it selfe cannot subsist without this moderation.
For unlesse the affections are directed by knowledge, knowledge it
selfe is corrupted by the affections: hence it is, that many errours
and heresies oftentimes take their rise and beginning from evill
manners and affections, _Ephesians 4.18._
_Vse_ 1. This may serve to reprove those, that are puffed up with
knowledge, when in the meane time they shew by their intemperance, that
they know nothing yet, as they ought to know, _1 Corinthians 8. 1,2._
2. To exhort us, to use all our knowledge to the governement of our
affections and manners.
Doctrine 8. _Patience must be joyned with continence to the perfection
of vertue._
By patience we meane that grace whereby we continue and persist in
well-doing, although we are crossed by many grievous things. Therefore
it includes in it patience, constancy, and stablenesse of minde, or
Christian fortitude. Continence strengthens vertue against alluring
intisements, and patience against all adversity, so that vertue is
quite perfected, if it be grounded on faith, directed by knowledge, and
strengthened on the one side by continence, and on the other side by
patience.
_Vse_ 1. This may serve to reprove the lightnesse and inconstancy of
men, who indeed professe themselves to be studious of vertue, and yet
can beare no thing, to keepe vertue whole and intire.
2. To exhort all good men, to prepare themselves to beare all
afflictions for vertue sake and a good conscience.
Doctrine 9. _Godlinesse is the chiefe and most necessary of all
vertues._
By _godlinesse_ we meane true religion towards God, and a minde wholly
given to the true worship of God.
_Reason_ 1. Because it hath the noblest object, that is, God himselfe.
2. Because it doth most of all perfect all other vertues, whiles it
refers them and all their acts to a divine beginning, and a divine
end. For godlinesse subjects the minde to God in all things, so that it
acknowledgeth God to be the author of all good, _from whom every good
and perfect gift commeth_, and makes him the chiefest good and the last
end to whom all our actions are to be directed.
_Vse_ 1. This may serve to reprove those, that attribute so much
to some morall and humane vertues, that they preferre them before
godlinesse.
2. To exhort us, continually to exercise our selves both in publick and
in private, to increase this godlinesse in our mindes.
Doctrine 10. _With Godlinesse towards God we should joyne love towards
our neighbour._
_Reason._ Because godlinesse it selfe commands and begets this love.
For we love our neighbour with Christian love, when we love him for
Gods sake, not for our own, or any worldly respect. Now godlinesse
produceth this love towards our neighbour, 1. Because it teacheth us
to obey Gods Commandement, who hath commanded us to love our neighbour.
2. Because it teacheth us to love the image of God, and every gift of
God in our neighbour. 3. Because it brings us to imitate God himselfe
in the communicating of good. Therefore godlinesse, which is separated
from charity, is not true godlinesse; and that charity which is
separated from godlinesse, is not true charity, but either hypocrisie,
or some humane civility.
_Vse_ 1. This may serve to exhort us, to shew and adorne our godlinesse
towards God, by our love towards our neighbour.
2. To reprove those, that make shew of much godlinesse towards
God, when in the meane time they take all occasions to wrong their
neighbours, if so be they might by any means advantage themselves
thereby.
Doctrine 11. _This love should be extended unto all men, but chiefly to
be used towards the brethren._
For so they are distinctly set downe, verse 7. _Brotherly kindnesse
and charity_: Both of these is proper and peculiar to Christians. For
the Christian alone loves all, even his enemies, and he alone also
loves the brethren, that is, the household of faith. We should love
all, 1. As they are partakers of the same naturall good with us. 2. As
they are capable also of the same spirituall good. And we should love
the faithfull also, as they are partakers of the same spirituall good
with us.
_Use._ This may serve to exhort us, to edifie our selves in this
charity, which is the character of Christianity.
* * * * *
Verse 8. _For if these things be in you, and abound, they make
you that ye shall neither be barren nor unfruitfull in
the knowledge of our Lord Iesus Christ._
The Analysis.
Here the Apostle begins to confirme the exhortation, which he had
before made, to adde vertue to faith, and knowledge, &c. And he
confirmes it by a twofold argument; 1. The first is taken from the
benefit which is joyned to these vertues, whereunto he exhorts them.
2. The second from the disprofit, which followes the privation or
absence of them. The first is laid downe, verse 8. the second verse 9.
The benefit proposed is contained in these words, _they make you that
ye shall neither be barren nor unfruitfull_: where by a negation is
meant the contrary affirmation, namely, that by these vertues they
shall be quick and active, and also fruitfull; which benefits are
explained by the primary efficient cause, which is the knowledge of
our Lord Jesus Christ; and the secondary cause, which are the vertues
themselves whereunto he exhorts them. And these vertues he explaines
according to that way which he had intimated before in the exhortation,
touching the manner, and touching the degree: touching the manner, that
they _be in you_; touching the degree, that _they abound_.
The Doctrines arising herehence.
Doctrine 1. _There are spirituall benefits arising from vertues,
whereby the faithfull are stirred up to labour for vertue._
This is gathered from the scope of this verse, and from the connexion
which it hath with the former exhortation. These benefits are such,
that they cannot be understood by carnall and worldly men; but
the faithfull do not only understand them, but also seeke for them
with great and continuall diligence. Otherwise this argument which
the Apostle useth to the faithfull, would have beene altogether
uneffectuall. But these benefits are such, that they make men rich,
not in this world, but in the Lord, _1 Timothy 6.18._ _Luke 12.21._
_Vse._ This may serve to reprove those earthly men, which are not moved
with such arguments, but covet the gaine, profits, and pleasures of
this life, and savour not those things that belong to the kingdome of
God.
Doctrine 2. _It is a great benefit to the faithfull, and so they
esteeme it; if they can be ready to do good works._
This is gathered from that, _they make you that ye shall not be barren_,
that is, not idle or slothfull in the profession of religion.
_Reason_ 1. Because it is the greatest misery for men to be reprobate
unto good workes.
2. Because by this readinesse to do good, the faithfull come to obtaine
their desires.
3. Because by this meanes the life spirituall is exercised and
increased. For as all life is the beginning of operation, and tends
unto operation, so also is it increased by operations.
4. Because the glory of God, wherein consists the chiefest good, and
mans happinesse, is by this meanes advanced.
_Vse_ 1. This may serve to reprove those foolish and slothfull
Christians, that neglect their owne proper good, or rather do not
understand what that is wherein it consists.
2. To exhort us, by all meanes to make our selves ready to do good, and
therefore according to the minde of the Apostle in this place, to get
all vertue, _that we may not be barren in the knowledge of Christ_.
Doctrine 3. _Good workes are fruits that the faithfull should
continually bring forth._
This is gathered therehence, that fruitfulnesse is both required
and promised in this place. It is required therein, that the Apostle
intimates, that this is necessary for the faithfull, to be fruitfull.
It is promised thereby, that it is made as a benefit arising from
vertues. Good workes are called _fruits_ by a metaphor, for the
likenesse that they have unto the fruits of trees and plants. Now
in naturall fruit many things are considered, which according to the
Scripture must be applyed unto good workes. 1. That it be something
agreeable to the nature of the seed from which it ariseth. 2. That it
hath not only some good in it, but also perfections; hence flowers and
leaves are not wont to be called fruits, although they come from the
same seed that the fruits do, and be the last two that comes forth, and
hath in it that perfection, that it is the end both of the seed, and
all other things that arise from the seed before the fruit. 3. It is
required also, especially in those that arise from good husbandry, that
there be something that is desired and expected and will be acceptable
to the husbandman, and master, or owner. All these things in the
Scriptures are to be applyed unto good works, 1. That they be agreeable
to the word of God, which is the seed, as it is in the Parables,
_Matthew 13._ _Marke 4._ of the good seed: and good workes differ from
tares, as grapes differ from wilde grapes, _Isaiah 5.2._ 2. That they
have goodnesse in them. For bad workes neither are properly fruits
according to Scripture, unlesse it be with an addition, _evill fruits_.
Nor do they bring any fruit to their authors, _Romans 6.21._ They
must also have perfection in their kinde: for as the seeds which are
said in the parable to arise, perhaps unto the eare, yet because they
did not come to just perfection, are said to have brought forth no
fruits: so also Christians, which have only the flowers and leaves of
profession, and not the solid workes of godlinesse, are accounted by
God unfruitfull and barren plants. 3. Our workes also must answer the
expectation of God, and that care which he hath taken in manuring our
soules, _Isaiah 5.2._ _Luke 13.6,7._ & _20.10._ Although in all these
things our good workes and fruits are alike, yet one thing may be
observed, wherein they are unlike; namely, that whereas the profit of
naturall fruits is wont to returne to the husbandman and master, the
profit of these fruits redounds properly to those that beare them,
_Romans 6.12._ Although hence also something redounds unto God our
master, _Iohn 15.8._
_Vse_ 1. This may serve to condemne those, that bring forth no fruit,
_Matthew 3.10._ _Iohn 15.2._ _Luke 13.7._ Much more are they to be
condemned, that are like unto the cursed ground, and in steed of fruits
bring forth thornes and briers, _Hebrews 6.8._ _Deuteronomy 32.32._
2. To exhort us, by all meanes to labour to bring forth good fruits,
and so also that they may be answerable unto those meanes which God
used towards us, to make us fruitfull, according to Gods expectation,
and in that season wherein God expects them, and in that measure also
which he expects, of some thirty, of some sixty, and of some an hundred
fold.
Doctrine 4. _Without these fruits the knowledge of God is unprofitable._
For it is as it were choaked with thornes, or withered away.
_Vse._ This may serve to admonish us, to be so much the more
carefull to bring forth fruit, that we may not heape up this sinne of
barrennesse unto the other, by making the word of God void and of no
effect.
Doctrine 5. _That we may be fruitfull, vertues must not only be in us,
but also abound in us._
They are in us when we have gotten a habit of them; they abound,
when we do seriously and diligently endeavour to make that habit more
perfect.
* * * * *
Verse 9. _But he that lacketh these things, is blinde, and
cannot see farre off, and hath forgotten that he was
purged from his old sinnes._
The Analysis.
This is the second argument whereby the exhortation of the Apostle is
confirmed; and it is taken from the disprofits that befall all those
that are strangers to these vertues. And these disprofits are contrary
to those profits whereof mention was made in the former verse. For the
Apostle would say that they which have not these vertues, are quite
barren and unfruitfull. But he doth not barely expresse this, but sets
it forth by the causes thereof. And the causes are two, blindnesse
and forgetfulnesse. For he that is blinde, must needs be barren and
unfruitfull, and unfit to do those businesses especially, which require
the eye sight: and he that forgets the benefit which he hath received,
it is no wonder, if he bring forth no fruit worthy of that benefit.
Their forgetfulnesse is set forth by the object or benefit which they
should remember, that is, their purification from their old sinnes. By
blindnesse in this place is meant, not the privation of their corporall
sight, or of their naturall understanding, but of that spirituall
perfection, whereby we come to the saving knowledge of those things
that pertaine to the kingdome of God, and our eternall life. By those
things that are _farre off_, are meant things truly spirituall, which
as touching their nature and condition, are as farre off from carnall
men as heaven is from earth.
The Doctrines arising here-hence.
Doctrine 1. _All that are destitute of vertue are spiritually blinde._
They are blinde in a twofold respect. 1. In respect of that naturall
blindnesse, wherein all the sonnes of _Adam_ are born, like that man
that was blinde from his birth, _Iohn 9.1._ And secondly, in respect
of another adventitious blindnesse, which they have brought upon
themselves by their sinnes, through the just judgement of God blinding
those that will not see, like that sorcerer, _Acts 13.11._ upon whom
the hand of the Lord seemes to have beene, to blinde him. The former
blindnesse goes before as the cause, _viz._ the neglect of vertue; the
other followes as the effect. And both of them appeares by those signes
that corporall blindnesse doth.
_Reason_ 1. Because those men know not the speciall way wherein they
should go.
2. They cannot see those stumbling-blocks that lye in the way, but
continually stumble and fall.
3. They cannot so much as discerne the colours of those things which
they handle, and therefore as it is, _Isaiah 5.20._ _They call evill
good, and good evill_, &c. And one thing there is that addes to their
misery more then is in those that are corporally blinde; namely, that
they seeke not fit guides to leade them, as it is said of the sorcerer,
that he did, _Acts 13.11._ for either they trust wholly to themselves,
because they doe not know that they are blinde, _Apocalypse 3.17._ or
else they follow some blinde guide, so that both fall into the ditch.
_Vse_ 1. This may serve to admonish us, to acknowledge our spirituall
blindnesse, and to labour to get out of it. For it is in every one
of us either in whole or in part. We should therefore thinke with our
selves how great a misery it is to continue in perpetuall darknesse
and in a most thick myst. Christ wept over Jerusalem for this their
blindnesse.
2. To exhort us earnestly to pray unto God, who can open the eyes
of our minde. The blinde man, _Luke 18.38._ never ceased to cry out,
saying, _Iesus thou Sonne of David have mercy on me_, and when Christ
asked him, what he would that he should do unto him, he desired
nothing else, but that he might receive his sight, verse 41. So also
in spirituall blindnesse, although a great part of it was cured in
_David_, yet we see that he constantly prayes unto God, to open his
eyes, _Psalms 119.18._ So also the Apostle saith, that he ceased not to
pray for the faithfull, that the eyes of their understanding might be
enlightned, _Ephesians 1.18._ This is the counsell of the holy Ghost,
and of Christ, _Apocalypse 3.18._
3. To instruct us, never to think that we have received sight, untill
we finde in our selves this study and labour to abound in vertue.
Doctrine 2. _The forgetting of Gods benefits is a great evill and sinne,
and brings misery along with it._
For it is here attributed unto those, that are strangers unto vertue,
not only as a sinne, but also as a great disprofit, and is opposed to
that fruitfulnesse wherein the happinesse of the faithfull doth consist.
It is a sinne, because it containes ingratitude in it, and that not
the least degree of ingratitude; for though a man be mindfull of the
benefit which he hath received, purposing to be thankfull for it,
yet if he doth not render thankes, he is said to be ungratefull; yea,
and though he doth render thankes, if he doth it coldly, and doth not
endeavour to answer the merits of him that bestowed this benefit upon
him, and the dignity of the benefit, he is not yet free from this vice;
but if he doth quite forget the benefit which he hath received, then he
is rightly said to be as it were twice ungratefull.
_Vse._ This may serve to admonish us, to beware of this kinde of
ingratitude, and not to think our selves ungratefull then only, when
we do repay evill for good, but also when we doe any way forget the
benefit which we have received.
Doctrine 3. _God accounts him forgetfull of the benefits which he hath
received, that is not effectually mindfull of them, that is, that doth
not so remember them, as to live answerably._
This is gathered therehence, that fruitfulnesse and forgetfulnesse are
opposed. For they are made immediately contraries, so that there is no
_medium_ betweene them. _Deuteronomy 32.18._ The Israelites are said
to have forgotten God for that reason only, because they had forsaken
the true worship of God, and his due obedience, as it is explained,
verse 15. So _Psalms 106.13._ where they are said to have forgotten God
and his workes, as often as they murmured against him, although there
is no doubt but if they had beene asked, they could have easily related
the whole history of those things that God had done for them in Egypt.
After the like manner are the words of Christ to be understood, when he
asked his Disciples, whether they had forgotten the miracle of the five
loaves and two fishes, intimating that it was a manifest token of their
forgetfulnesse, that they were at that time so troubled about bread.
_Vse_ 1. This may serve to admonish us, not to rest satisfied with
such a memory as consists in bare contemplation, which God accounts
forgetfulnesse.
2. To exhort us, by all meanes to study this art of memory.
Which that we may the better do, let us observe these Rules.
_Rule 1._ That we do not slightly passe over the thought of these
things, but look narrowly into the natures and circumstances of them.
For the more plainly we come to understand them, the more firmely do we
retaine them.
_Rule 2._ That having come to such a cleare knowledge of them, we
should also call them to minde, so as to consider the efficacy of
them; for the more they worke upon the affections, the stronger is the
impression upon the memory: thence is it, that children are wont to
remember many things, which others forget, because they use to admire
all things as new and strange; and wee also doe not easily forget those
things which we admire, as being things wherewith we are much taken,
_Psalms 119.16._ _I will delight my selfe in thy statutes_, there is
the affection; _and I will not forget thy word_, there is the memory
flowing from the affection.
_Rule 3._ That we should alwayes carry a memoriall with us, whereby
the memory of these things may be kept. _Numbers 16.40._ _This is a
memoriall._ Now our memoriall is the word of God chiefly, which in that
respect we should daily read and meditate upon.
Doctrine 4. _Our purification from sinne is a benefit never to be
forgotten._
_Reason_ 1. Because it is very great in it selfe and its owne nature,
seeing by it we are freed from the guilt and dominion of sinne, from
the curse of the law, from the anger of God and eternall death.
2. Because it is of great force and efficacy to stirre us up to labour
to be thankfull, and to abound in vertue, as here it appeares by the
manner of arguing, which the Apostle useth. For that cause also _Paul_,
_Romans 12.1._ and in other places exhorteth the faithfull _by the
mercies of God_.
_Vse_ 1. This may serve to condemne those, that do either not think at
all upon the mercy of God, and redemption through Christ; or else turne
it into an occasion of sinne.
2. To exhort us, daily to meditate upon this benefit, and not to
satisfie our selves, unlesse we are daily stirred up by this argument
to the practise of piety.
Doctrine 5. _All the sinnes from which we are purged in Christ, must be
accounted old, that is, out of use, forsaken, dead, never to be taken
up againe._
* * * * *
Verse 10. _Wherefore, the rather brethren, give diligence to
make your calling and election sure: for if ye do
these things, ye shall never fall._
Verse 11. _For so an entrance shall be ministred unto you
abundantly, into the everlasting kingdome of our Lord
and Saviour Iesus Christ:_
The Analysis.
In these words is contained the conclusion of the Apostles exhortation,
as it is intimated in the first word, _Wherefore_. Now because the
conclusion and the question must alwayes be the same, as touching
the thing it selfe, although they differ in some respects, there is
no doubt but the Apostle here concludes the same thing, which he had
before, verse 5. propounded to himselfe to be concluded, _viz._ _That
they should give all diligence to adde to their faith vertue_, &c. And
as repetitions in the Scripture are not wont to be vaine, nor bare, but
for the most part with some usury or increase; so also in this place
he doth not barely repeat the exhortation to labour for vertue, but he
doth illustrate this endeavour and labour by the proper office thereof,
that is, by the confirmation of our calling and election; so that he
doth both repeat the exhortation, and also adde a new argument, and
that a most weighty one, to presse it the more, after this manner: _If
by the exercise of good workes ye make your election and calling sure,
then should ye most of all apply your selves thereunto: but the former
is true, Therefore._ The assumption is laid downe in the text, and
proved by a double argument. 1. By removing the contrary or Apostasie,
which is most opposite to the assurance of our election and calling;
and is alike opposite also to the exercise of vertue and good workes,
which is shewed in these words: _If ye do these things, ye shall never
fall_: wherein is such a reason contained, if ye shall never fall,
then ye will have your calling sure. The second argument is taken from
the felicity adjoyned, which is set forth by the proper cause thereof,
that is, _by the abundant entrance into the everlasting kingdome of
Christ_. And this argument strengthens both the conclusion and also the
foregoing argument, after this manner: _If ye have abundant entrance
into the everlasting kingdome of Christ, then ye shall never fall, but
hold your calling sure; But if ye labour to be vertuous and to do good
workes, ye shall have abundant entrance into the everlasting kingdome
of Christ: therefore if ye labour to be vertuous and to do good
workes, ye shall never fall, but have your calling sure._ But before we
consider the conclusion it selfe which the Apostle layes downe, there
comes the manner to be observed, how he doth propound it, that so it
may worke the deeper. Now the manner is shewed in that title which he
gives unto the faithfull, when he cals them _brethren_, which is not
only a title of good will, but of some speciall and singular love, such
as useth to be betwixt these men that are most neerly joyned together.
_Observation._ Here we may observe in generall, _That our exhortations
must be seasoned with love and goodwill_; but more especially it
affords us this Observation, _That there is not a more brotherly office,
then to stirre up and bring those that we love, to labour and endeavour
to lead a Christian life._
_Reason_ 1. Because by this meanes they are delivered from the greatest
evils, _Iames 5.20._
2. Because they are made partakers of the greatest good, as it appeares
in the text.
_Use_ 1. This may serve to admonish us, to take in good part such
exhortations and admonitions that are given us, whether they be in
publick or in private.
2. To exhort us, to season our exhortations and admonitions after this
manner, and so to be more frequent in these duties. For oftentimes he
that neglects these duties, shewes that he doth hate his brother and is
his enemy; they being proper to brethren, and the neerest and dearest
friends, _Leviticus 19.17._
The Doctrines arising herehence.
Doctrine 1. _The assurance of our calling and election is a thing
greatly to be desired._
This is gathered from the text: because _Peter_ in this exhortation
presupposeth some such desire in the faithfull, and then stirres them
up to a more fervent and earnest desire of it.
_Reason._ Because our happinesse and all spirituall good things are
greatly to be desired, and they depend upon this assurance of our
calling and election. For election is the free love of God, whereby
he intends saving grace, or supernaturall blessings unto us. Our
calling is the manifestation of that love by the application of this
saving grace. The assurance of both consists, 1. in Gods unchangeable
purpose, _2 Timothy 2.19._ _The foundation of God standeth sure._
2. In the effectuall operation, which those blessings of God have in
us, as in that place of _Timothy_, _that foundation hath this seale,
that whosoever cals on the name of Christ, should depart from iniquity_.
3. In assurance of faith, confidence, and experimentall knowledge,
which we come to have both of Gods purpose towards us, and the
effectuall and saving operation thereof in our hearts.
_Vse_ 1. This may serve to condemne those that have no affection at all
unto these spirituall good things, but rest well pleased in the things
of this world. They are like unto the rebellious Israelites, who more
desired the Onions and Garlick of Egypt, then the Milke and Honey of
the promised Land, or the celestiall Manna, _Numbers 11.5,6._ They are
farre worse then the Prodigall Sonne, if they alwayes rest satisfied
with the Swines husks, and never desire the bread that is in their
fathers house, _Luke 15.16,17._
2. To exhort us, to labour for a spirituall hunger and thirst after
these spirituall good things: God himselfe shewes us the best meanes,
who, when he would stirre up the people of Israel to desire the
promised land, forthwith commended unto them the riches of the land,
wherewith it did abound: so also should we alwayes set before our eyes
those innumerable blessings, which depend upon our calling and election.
Doctrine 2. _It belongs to our duty to make this our calling and
election sure._
_Give diligence._ Not as they are in the purpose of God, but as
they have an effectuall operation in us, whereby they are certainly
manifested and sealed unto us; and this is the reason why our calling
is set before election: for although election be eternall in God,
and our calling be in time; yet we come to know our calling before
our election, and the knowledge of our election depends upon the
effectualnesse of our calling.
_Reason_ 1. Because although God himselfe causeth this, yet he doth it
partly by morall perswasions and by those meanes wherein our endeavour
is required.
2. Because there are no effects of our calling and election, which are
not also our effects, because God makes us to doe them.
3. Because that very thing which God doth in this kinde, we are in some
sort said to doe, if we beg it of him by continuall prayer.
4. Because Gods confirmation of it is such, that it requires also the
like confirmation of us. God confirmes our calling and election by
his promise, his covenant, Sacraments, oath, and spirituall pledge:
And these things do in like manner require of us our promise, and vow,
to cleave unto God, our covenant, faith, and endeavour, and all those
things whereby we may be confirmed in that communion which we have with
God.
_Vse_ 1. This may serve to comfort us, because the certainty and
assurance of our calling and election is not only possible for us to
attaine unto, but also commanded us; so that nothing is more pleasing
unto God, then that we should labour to be more and more assured of
these things: for this is the end both of the promise and the precept.
2. To reprove those, that either altogether neglect this primary duty
of the faithfull, or take such slight care of it, that they must needs
alwayes waver in their minds touching those things whereof they should
be most assured. Dangerous is that doctrine of the Papists, that holds
mens minds alwayes in suspense, both in life and death. For in life
they accuse this firme confidence of presumption, and in death they
leave wretched men in doubt, how long they shall be tormented in
Purgatory.
3. To exhort us to this labour and diligence; and indeed this indeavour
is inseparable from a true and lively faith: for look how it is amongst
men; if one did beleeve that he had an inheritance left him by his
Father, or any other, he would never be at quiet, till he had gotten it
assured unto him, according to the lawes and customes of the countrey
wherein he lives, so is it with the faithfull also touching these
spirituall good things.
Doctrine 3. _All those, and those alone, make their election sure, that
make their calling sure._
These two God hath joyned together, as the Apostle doth in this
place, so that no man ought or may dis-joyne them. Hence election and
calling are taken sometimes in the Scriptures for one and the same,
as _1 Corinthians 1.26,27._ that which is called _calling_, verse 26.
is called _election_, verse 27. There is indeed an outward and
ineffectuall calling, which is many times separated from election, as
when it is said, _Many are called, but few are chosen_. But effectuall
and saving calling hath alwayes a sure connexion with election, as
_Romans 8.30._ and _11.28,29._
_Reason._ Because this calling is nothing else but the operation of God,
whereby in time he begins to execute that purpose of election, which he
had decreed from everlasting.
_Vse_ 1. This may serve to reprove those, that are wont to boast of
their election and predestination, when in the meane time they never
looke after their calling or conversion, to demonstrate it either to
themselves or others. It is presumption, whatsoever men say of their
election, if they are not first assured of their calling.
2. To comfort all the faithfull that are penitent, converted, and
called, because all those may and ought to be sure of their election.
Doctrine 4. _An endeavour to abound in vertue, and to do good workes is
the only meanes to make our calling and election sure._
This is gathered from the words, _If ye do these things_.
_Reason_ 1. Because these are the proper effects of calling and
election.
2. They are the causes of that knowledge which we have of our calling
and election. For the knowledge and assurance of these things depends
upon the reflex act of our understanding, whereby we see in our selves
the markes and signes of effectuall calling, and consequently of
eternall election. Hence this assurance increaseth and decreaseth in us,
according as our endeavour to abound in vertues, and to do good workes
is greater or lesser.
_Vse_ 1. This may serve to refute those, that teach that the assurance
of election crosseth the practise of piety, whereas there is as great
an agreement betwixt these, as is betwixt the effect and the cause,
which absolutely agree.
2. To condemne those, that from this doctrine of the assurance of
election, take occasion to cast off all care of piety: these are they
that the Apostle speaks of, chapter 3 verse 16. _who being unlearned
and unstable, wrest the Scriptures unto their owne destruction_.
Although the election of God be sure in it selfe, yet no man is sure of
it without the practice of piety. Then againe the certainty of election
that is in God, makes this certaine, that no man shall ever be saved by
vertue of election, unlesse there be in him the practise of piety: such
words or thoughts are certaine tokens of a profane soule, which neither
cares for election nor salvation, nor hath any feare of God. For
whereas it is alike certaine with God, how long every one of us shall
live in this world, yet there is none that cares not for his life,
or useth not the meanes to live, unlesse he be quite mad: so from the
certainty of election none concludes after such a manner, unlesse he be
altogether profane.
3. To exhort us, to stirre up our selves more and more to do these
things, whereby we shall receive so great fruit and benefit.
Doctrine 5. _By labouring to do these things we are fore-armed against
the dangers of all temptations._
_If ye do these things, ye shall never fall._
_Reason_ 1. Because we are never led into temptation without our owne
fault, and consequently without the neglect of this duty.
2. We are never led into temptation, unlesse we have first tempted God,
by forsaking those meanes, whereby we might be upheld and preserved.
3. God can and will defend those that flye unto him, and that seeke
him in his wayes. Hither tend those frequent promises, such as are
_Psalms 15._ _the last words_, and _Psalms 16.8._
Doctrine 6. _The more we are freed from the fals of sinne, the more are
we assured of our calling and election._
This is gathered from the opposition, which is made betwixt the
assurance of our calling and our fals.
_Reason._ The reason is taken from the contrariety; for like as the
more the darknesse is dispelled, the more the light increaseth, and on
the contrary; so is it in these things.
Doctrine 7. _Look what progresse we make in grace and vertue, so much
progresse do we make in glory and happinesse._
This is gathered from the connexion of the eleventh verse with the
former, the force whereof consists in this, that by adding vertue unto
faith, and knowledge unto vertue, we shall adde also something unto
that participation, which we have in the kingdome of God: where it is
to be observed that the same word is used in this eleventh verse, where
he speakes of glory, that was used, verse 5. where he spake of vertue;
there it was ♦ἐπιχορηγήσατε, here ἐπιχορηγηθήσεται.
♦ “ἐπιχωρηγήσατε” replaced with “ἐπιχορηγήσατε” and
“ἐπιχωρηγηθήσετω” replaced with “ἐπιχορηγηθήσεται”
_Reason._ The reason is, because as in evill the sinne is never
separated from the punishment, but in the sinne it selfe there is
the spot or blemish, which is like unto misery; so also in good the
obedience and vertue is never separated from the reward. For it hath
alwayes joyned with it that consolation which pertaines to the reward
of happinesse.
_Use_ 1. This may serve to comfort us against the afflictions of
this life; for although the faithfull receive no reward from this world,
by reason of the iniquity of men, but hatred, disgrace, contempt, and
persecutions: yet they may rest well contented in this, that they shall
not only receive an ample reward in the life to come, but also they
shall receive it in some sort in this life present, _Matthew 5.10,12._
& _19.29._
2. To exhort us to labour to increase in piety, for as much as this
labour is not in vaine, but hath its reward even in this present world,
_1 Corinthians 15. last_.
Doctrine 8. _This happinesse consists in being made partakers of the
everlasting kingdome of God._
By the _kingdome of God_ is meant properly that condition into which
the faithfull are translated by their effectuall calling: now seeing
there are no degrees of this condition, this kingdome is distinguished
into the kingdome of _grace_, and the kingdome of _glory_. Into the
kingdome of _grace_, because the preaching and ministery of the Gospell
is the efficient cause thereof, therefore the Gospell it selfe is
called in Scripture _the kingdome of God_, and because the Church is
the proper subject of this state and condition, therefore the Church
is also called _the kingdome of God_; and because spirituall grace hath
the chiefe part in this condition, therefore that also is called the
_kingdome of God_, _Romans 14.17._ but most properly the condition it
selfe is _the kingdome of God_. And it is compared to a kingdome rather
then to a Democracy or Aristocracy, or any other society.
_Reason_ 1. Because of the dignity and splendour which it hath.
2. Because the rule or governement is in the power of one. For although
it is called sometimes the kingdome of God, sometimes the kingdome
of our Lord Jesus Christ, as in this place; yet they are not made two
Kings as touching the essence, but thereby it is shewed that he hath a
singular charge in this kingdome.
3. Because the lawes and edicts of this society are altogether Kingly
and Monarchicall; the seales also, and all things that pertaine to this
government, beare the effigies as it were, or image of one King.
_Vse_ 1. This may serve to comfort the faithfull, who should think with
them selves, and often call to minde, unto what a great happinesse they
are called. For that which _David_ said heretofore, _1 Samuel 18.23_,
_Seemeth it to you a light thing to be a Kings sonne in law?_ that
may all the faithfull say of themselves in respect of this kingdome,
that it is not a light thing to be made Citizens of this kingdome,
and especially seeing we are poore and vile creatures, the greater
will our comfort be, when we consider the glory and eternity of this
kingdome. The glory is such that the kingdomes of _David_ and _Solomon_,
even in the greatest glory that ever they had, were but imperfect
representations and shadowes as it were of this kingdome. For they were
but types of it. So great is the glory of this kingdome, that all the
Citizens and Subjects thereof are in some sort Kings, _Apocalypse 1.6._
The eternity is such, that neither in whole nor in part is it lyable
unto an end, or any essentiall change. Compare all the kingdomes of the
_Persians_, _Medes_, and _Grecians_, all which are abolished; this
kingdome of God alone continues for ever.
2. To reprove those, that professe themselves Christians, and yet live
so as if they were under no lawes, & did acknowledge no King. For as
this is reckoned as the cause that the Israelites did runne into all
kind of wickednesse, because there was no king in Israel, but every one
did that which was right in his owne eyes, _Iudges 17.6._ & _18.1._ So
also do these men as it were proclaime, that they neither acknowledge
Christ nor God for their King, while they do that which seemes right
in their own eyes, not caring whether it do please God, or displease
him. Such men must expect that sentence of Christ, which is laid downe,
_Luke 19.27._ _Those mine enemies which would not that I should reigne
over them, bring hither and slay them before me._
3. To exhort all to seeke this kingdome of God above all other things,
according as Christ bids us; _first seeke the kingdome of God._ And
not only the happinesse of those that are admitted to be partakers
of this kingdome, but also the misery of all those that are excluded
from it, should be an argument to perswade hereunto: for there are two
spirituall kingdomes, and every man must needs be a subject of one of
them: the kingdome of light and the kingdome of darknesse; the kingdome
of righteousnesse and grace, and the kingdome of sinne; the kingdome of
God, and the kingdome of the Devill, who is called the Prince of this
world. All those that are excluded out of the kingdome of God, of grace
and salvation, are necessarily included in the kingdome of the Devill,
sinne and darknesse; and deservedly doth this befall all unbeleevers
and impenitent men, according to that commination, _Deuteronomy 28.45._
Doctrine 9. _The faithfull must seeke not only to have an entrance into
the kingdome of God, but also an entrance in a plentifull and abundant
manner._
Men may be considered to be in a fourefold condition in respect of the
kingdome of God. For some are very farre off from it: namely, such as
the Apostle speaks of, _Ephesians 2.12._ _That are without Christ, and
without God, aliens from the Common-wealth of Israel, strangers from
the covenants of promise_: such are all those that either understand
nothing at all of those things which pertaine unto this kingdome, or
else nothing care for them, having their consciences seared as it were
with a hot iron, as the Apostle speaks, _1 Timothy 4.2._ Others there
are which come neere unto the kingdome of God, although they are not
partakers of it, such as that Scribe was of whom Christ saith, _Mark
12.34._ that _he was not farre from the kingdome of God_; and King
_Agrippa_, _Acts 26.28._ Others there are that enter into the kingdome
of God by faith and repentance, _Iohn 3.3._ _He that is borne againe
seeth the kingdome of God_, that is, _he enters into it_, as it is,
verse 5. But then againe others there are, (with whom also in that
respect God is very well pleased,) that do not only enter into it,
but enter in a plentifull and abundant manner, as in this place. The
difference betwixt these two last sorts is such, as is betwixt those
that make entrance only into the borders of a countrey, and those that
go even into the most inward parts of it: or as is betwixt those that
make entrance only into a discipline, and those that have throughly
learned, and do exercise the very mysteries thereof. This Doctrine is
confirmed, _Colossians 3.15,16._ And to that purpose is that in
_Colossians 1.9._
_Reason_ 1. Because these spirituall things are such, that they can
never exceed measure: there is nothing in them too much.
2. They are of such a nature, that they do whet and stirre up the
desire, so that whosoever hath tasted the sweetnesse of them, doth
still desire to be more and more filled with them, untill he shall come
to the highest perfection, as we may see in their examples, who in this
respect are most commended in Scripture.
_Vse_ 1. This may serve to reprove and condemne those, to whom the bare
profession of piety seemes to be enough and too much, that feare lest
they should be too godly, that is, lest they should be too happy: this
is a certaine token of a carnall minde.
2. To exhort us, 1. To give God thanks, that he hath not only admitted
us into the suburbs, as it were, and gates of this kingdome, but hath
also revealed unto us those things which are more inward and secret.
2. To be diligent and carefull, that we do not neglect or despise
so great grace, but day by day earnestly to strive to make a greater
progresse in this kingdome, which we shall do, if we be more diligent
and religious in those exercises, whereby this kingdome is advanced.
* * * * *
Verse 12. _Wherefore I will not be negligent to put you alwayes
in remembrance of these things, though ye know them,
and be established in the present truth._
Verse 13. _Yea, I think it meet as long as I am in this
tabernacle, to stirre you up, by putting you in
remembrance:_
Verse 14. _Knowing that shortly, I must put off this my
tabernacle, even as our Lord Iesus Christ hath shewed
me._
Verse 15. _Moreover, I will endeavour, that you may be able
after my decease, to have these things alwayes in
remembrance._
The Analysis.
In the former words the Apostle had given a reason of his exhortation,
why all the faithfull should imbrace it: and in these words he gives
a reason of the same, why he should use it unto them; which reason
he delivers by way of anticipation, whereby he meets with a close
objection by a kinde of modest excuse, or by removing the cause which
they might suspect, why he should put them in remembrance of these
things, namely, because he did think they were ignorant and unstable.
Now he shewes that this was not the cause, in these words, _though ye
know them, and be stablished in the present truth_. And then he brings
divers true causes that moved him to make this exhortation unto them.
1. The great profit that would redound unto them by the performance
of these duties whereunto he exhorts them. This reason is intimated in
that causall particle, whereby he joynes these words with the former,
_wherefore_, that is, for those benefits sake which you shall receive
by this meanes, I thought it my part to put you in remembrance of these
things after this manner. 2. The second reason, which depends upon the
former, is the desire and care that he had to further their good; this
is intimated in these words, _I will not be negligent_. 3. The third
reason is taken from the duty of the Apostle, because justice and
equity required this of him, in these words, _I think it meet_. 4. The
fourth reason is taken from the opportunity of time, which he had now,
and was not long to continue; that he had it now, he shewes in these
words, _as long as I am in this tabernacle_; that it was not long to
continue, in these words, _Knowing that shortly I must put off this
my tabernacle_, which he confirmes by the testimony of Jesus Christ.
5. The fifth reason is taken from the fruit which this exhortation
might bring forth; which is set forth by the adjunct of time, that it
would be profitable unto them, not only while _Peter_ lived, but also
after his death, _after my decease to have these things alwayes in
remembrance_, verse 15.
The Doctrines arising herehence.
Doctrine 1. _In our exhortations and admonitions, we must not only
looke unto it, that that which we say be just and right, but also that
we speak it with a right minde and good intention, and that it may so
appeare also unto those with whom we have to do._
This is gathered from the scope of this text.
_Reason_ 1. The first reason is taken from our duty; for that which is
good in it selfe, becomes evill unto us, and our duty is turned into
sinne, unlesse _quod bonum est bene agamus_, we do that which is good
after a good and right manner: as if a man out of anger, hatred, envie,
or a desire to disgrace him, or pride, should tell his neighbour of any
vice, or stirre him up to do his duty.
2. From the profit of our neighbour, or the benefit of our admonition
and exhortation. For it depends oftentimes upon the mind or manner of
doing it, which is chiefly looked unto in such like duties; so that
they do either make way for our neighbours receiving it, or cast an
obstacle in the way to hinder him from receiving it.
_Use._ This may serve to reprove those, that never exhort others but
for revenge sake, when there is some contention and strife betwixt them;
and then they please themselves most in reprooving other mens vices,
when they should not, and when they should, they are altogether silent.
Doctrine 2. _We must put our neighbours in remembrance of those things
which make most for their good._
This is gathered from that particle, _Wherefore_.
_Reason._ Because admonition and exhortation are according to their
nature, workes of charity, and tend unto the good of our neighbour:
therefore we should use it most unto those from whom we may expect most
good.
_Vse_ 1. This may serve to reprove those, who, if their neighbours do
any thing unseemely or uncivilly, or to the losse of their honour, or
some outward profit, do presently take notice of it in them; but never
looke after those things that doe most pertaine to the kingdome of God:
those things indeed should not be neglected, but these things should
chiefly be looked after.
2. To exhort us, in those things which pertaine to the kingdome of
God, and the salvation of soules, to have an especiall care of our duty
towards our neighbour. Hitherto belongs that which _Peter_ saith, _that
he would not be negligent_, that is, that he would never lay aside
the care of these things: which although it did in a speciall manner
pertaine to the duty of _Peter_, an Apostle, and other Ministers of the
word, yet it is proportionably to be extended to the common duty of all
Christians, because the reasons which strengthen it, are for the most
part common.
Doctrine 3. _In justice and equity we are bound to put one another in
remembrance._
This is gathered from these words, _I think it meet_: for although it
doth not pertain unto that particular justice, which consists in the
equality of the thing received and repayed, yet it is called justice,
because it hath as strong an obligation, as any thing that is due by
justice, _Romans 1.14._
_Vse._ This may serve to reprove those that account it a sinne to be
negligent in paying debts, but make no account of the neglect of this
duty.
Doctrine 4. _They that are learned and also stablished in the truth, do
yet stand in need of admonitions and exhortations._
This is gathered from these words, _though ye know them and be
stablished in the present truth_.
_Reason_ 1. Because they are not so learned and stablished, but that
they may be yet farther instructed and stablished.
2. Because if they had all knowledge and also faith, yet their will
and affections must be by these meanes stirred up unto their duty.
For our will is like unto a slow and dull servant, to whom it is not
enough once to heare the commands of his master, but they must be
often told him. Then againe, if they had not only all knowledge and
faith, but also a most ready will and affections, yet because they are
continually assaulted by temptations, they have need on the other side
of continuall remembrances and puttings in mind; to strengthen them.
The speech of the Captaine and the sound of the Trumpet, and such like
excitements, do put some courage even into the most valiant souldiers.
_Vse_ 1. This may serve to reprove the pride of those men, that put
such confidence in themselves in their own knowledge and faith, that
they do utterly contemne such kinde of helpes.
2. To exhort all to be constant and diligent in the hearing of Sermons.
For if there be any that abound in knowledge; and perhaps exceed the
Preacher himselfe, so that they cannot be taught any more by him, yet
they may be stirred up by admonitions and exhortations, and in that
respect they should alwayes be present there; but much more should they,
that are not yet learned and stablished in the truth.
3. To direct, as well the Preachers as the hearers, not only to teach
the truth, but also to bring a word of exhortation alwayes, that
is, to apply it to the use of the truth which they deliver, and then
the hearers, to come unto Sermons, not as being greedy of novelty
or speculation, but being prepared before hand and ready to receive
exhortations and admonitions, and to turne them into practise.
Doctrine 5. _We must take hold of the opportunity of time, which we
have, diligently to exercise such Christian duties._
This is gathered from these words, _As long as I am in this tabernacle_.
So _Galatians 6.10._ _John 9.4._ & _12.35._
_Vse._ This may serve to admonish us, not to deferre or put off the
time of our repentance and obedience, _2 Corinthians 6.2._ _Psalns
95.7,8._
Doctrine 6. _The neerer we come to the end of our life, the more
diligent should we be in Christian duties._
This is gathered from the words following, _Knowing that shortly I must
put off this my tabernacle_.
_Vse._ This may serve to exhort us, alwayes to be diligent, for as
much as we are never farre from putting off this our tabernacle; for
although we are not expresly told, as _Peter_ was, how soone this shall
be, yet we are told that it shall not be long; and it may happen sooner
unto us, then it did unto Peter, who wrote this Epistle.
Doctrine 7. _We should labour in our life, that some fruit of our life
may remaine in the Church after our death._
This is gathered from verse 15. We cannot all profit the Church by our
writings, as _Peter_ did, but yet through Gods grace we may either by
some other workes, or at least by our good example leave some sweet
smelling savour behinde us, that may be pleasing and acceptable unto
those that remaine.
_Vse_ 1. This may serve to condemne those, that live so corruptly and
wickedly, that even after their death they are a scandall and offence
unto those that knew them.
2. To exhort us, (and to comfort our selves in it,) to carry and behave
our selves piously and holily while we live, because Gods glory is
thereby advanced, not only while we live, but also after our decease.
* * * * *
Verse 16. _For we have not followed cunningly devised fables,
when we made knowne unto you the power and comming of
our Lord Iesus Christ, but were eye-witnesses of his
Majesty._
Verse 17. _For he received from God the Father, honour, and
glory, when there came such a voice to him from the
excellent glory, This is my beloved Sonne, in whom I
am well pleased._
Verse 18. _And this voice which came from heaven, we heard, when
we were with him in the holy mount._
The Analysis.
In these verses is contained the reason and cause of those things,
which he had spoken of before, as it is manifest by the causall
particle _For_. Now he had said before, 1. That all the faithfull must
adde vertue unto faith. 2. That he had a just reason why he should so
seriously stirre them up unto this duty; and in these words he shewes
the reason and cause of both, which is taken from the certainty that
is in the things themselves, and the assurance that all the faithfull
may have of those things that were proposed unto them to beleeve.
The certainty is set forth first by something unlike it, that is,
by _cunningly devised fables_. Secondly, by the testimonies of the
Apostles, who were both eye-witnesses, and eare-witnesses of these
things. Eye-witnesses, in these words, _we were eye-witnesses of his
Majesty_. Eare-witnesses in these words, _and this voice we have heard_.
The sight and hearing of the Apostles, wherein lies the foundation of
the testimony are set forth first by their objects: The object of their
sight was the majestie of Christ, the object of their hearing was a
voice which came from Heaven concerning Christ. Secondly by the cause,
which was God the Father, communicating glory unto Christ both by word
and deed, Verse 17. Thirdly, by the circumstances of time and place,
_When we were with him_, &c.
The Doctrines arising herehence.
Doctrine 1. _Cunningly devised fables are sometimes proposed in the
Church in steed of the truth of God._
For this is the reason why the Apostle cleares himselfe from all
suspicion of such like fables, because there were many at that time,
and many would come afterwards, that would deceive the Church with such
like fables, _1 Corinthians 2.1._ Where _Paul_ saith, that _he came
not with excellency of speech_, thereby closely rebuking some false
Apostles and Preachers, who did affect nothing else but a shew of
eloquence. So in this place _Peter_ makes mention of fables, by reason
of such impostors, _1 Timothy 1.4._ & _6.4._ _Titus 1. 14._ Such were
the fables in the Church of _Rome_, that are contained in their golden
Legends of S. _Francis_, _Dominick_, and innumerable Saints and Virgins,
with the miracles that were done by them. For such like fables were
wont to be heretofore, and yet to this day also in many places are
proposed unto the people in stead of the word of God.
_Vse_ 1. This may serve to admonish us, not to receive all things that
are proposed, without triall and examination: for so we may imbrace
fables in steed of the Gospell.
2. To exhort us, to give God thanks, that we live in those Churches,
out of which all such old wives fables are wholly removed, and wherein
nothing is proposed but the sincere word of God.
Doctrine 2. _All those professors of the faith that do not adde
vertue unto faith; and all those Preachers that do not with zeale and
constancy stirre up the faithfull to labour for vertue, do greatly
dishonour the Gospell, as if it were of the same nature with cunningly
devised fables._
This is gathered from the connexion of these words with the words
foregoing, which were explained in the Analysis. For this is the force
of the Apostles reason; If I did account the truth of the Gospell like
unto a cunningly devised fable, I could not so earnestly, and with such
constancy stir you up to imbrace and adorne it; nor could ye receive
those things that we have spoken of, without an endeavour to abound in
vertue, if ye did not account them like unto cunningly devised fables.
_Use_ 1. This may serve to admonish, 1. All Preachers to beware of
carelessenesse and negligence in stirring up the people unto piety.
And 2. All the faithfull also to beware of luke-warme and unfruitfull
profession of the faith. For neither of them can be without an implicit
and vertuall blasphemy. And they that so carry themselves, although
they do not in words; yet they do in their deeds confesse, and make it
to appeare, that they make no more account of the Gospell, then of an
old wives fable.
2. To exhort us, to give all diligence to sanctify, as it were, the
Gospell of Christ which we professe, and to shew it in our lives,
that we think farre otherwise of the nature of it, then the profane
multitude doth.
Doctrine 3. _The summe of the Gospell consists in declaring the power
and comming of Christ._
This is gathered from these words, _We made knowne unto you the power
and comming of our Lord Iesus Christ_. For his power hath respect unto
his divine nature, together with the effects thereof, _Romans 1.4._ And
his comming hath respect unto his humane nature, together with the end
and benefit of his incarnation. Now if these two be joyned together,
namely, that Christ came to save us, and that he came with power, so
that he had all sufficiency & efficacy at his comming, nothing more can
be desired to comfort the faithfull.
_Vse_ 1. This may serve to admonish, 1. Preachers, to make the power
and comming of Christ the center as it were of all their Sermons. The
Apostle, _1 Corinthians 2.2._ _Determined to know nothing save Iesus
Christ and him crucified_, & then also, 2. the hearers, to have a
speciall eye unto that in the hearing of Sermons, how they may profit
in the understanding of this mystery.
2. To exhort us, to fetch all the obedience which we performe unto God,
from him as from the fountaine. For whatsoever duties flow not from
the power and comming of Christ, are not Evangelicall, but are infected
with hypocrisie, or consist in civility.
Doctrine 4. _The certainty of this Gospell, even as it may be had after
the manner of men, is as great as any we can have of any things that
are done and past._
This is gathered from these words; _We have seene, we have heard_. For
it is confirmed by the testimony of those, that sensibly perceived it;
who by the confession of all were men at least worthy to be believed,
having no reason to witnesse any otherwise then the thing it selfe was;
in regard that they could not expect to receive any profit thereby from
men; and being such as confirmed it unto us, not by the bare testimony
of their words, but also with their life and blood: so that even after
the manner of men we may be as certaine of the Gospell as we are, that
there was sometimes a Monarchy of the Assyrians, Grecians, Romans: that
there were Captaines, and Knights, of such and such a countrey, or the
like.
_Vse_ 1. This may serve to reprove and condemne the perversnesse of men,
who easily believe all other things, though there be but weak arguments
to confirme it; but they can scarce be brought to receive the Gospell
of salvation.
2. To exhort us to strengthen our faith with such like reasons, even
to the full assurance thereof, _1 Iohn 1.3,4._ For although we our
selves have not seene these things, yet we must as strongly and firmely
believe them, as if we our selves had seene them with our eyes, _Iohn
20.29._ This pertaines unto the thankfulnesse which we ♦owen to God,
that he would not barely declare unto us his will, but also confirme it
by testimonies, _Luke 1.2._ For this was one of the speciall offices of
the Apostles, to witnesse those things which they had seene of Christ,
_Acts 1.22._ & _2.32._
♦ “oweu” replaced with “owen”
Doctrine 5. _A great Majesty was sensibly perceived by the Apostles._
This is gathered from these words, _We have seene his Majestie_.
So great was this Majestie, that the Disciples could not beare it,
_Matthew 17.6._ It astonished and amazed _Peter_, _Marke 9.6._
_Vse_ 1. This may serve to instruct us, to conceive by this proofe, how
great the glory and Majestie of Christ is now in Heaven, how great it
shall be at the last day, and how great we also shall be made in the
life to come.
2. To exhort us, to have Christ in high estimation: We have no cause
to be ashamed of so great a Majestie; according to that of our Saviour;
_If any one be ashamed of me in this adulterous generation, him will I
be ashamed of before God and his Angels._
Doctrine 6. _This majestie was expressed in those words of God_, This
is my beloved Sonne in whom I am well pleased.
In these words is contained both the power and comming of Christ,
whereof the Apostles witnessed, and wherein is contained the summe of
the Gospell, as we said before. This is gathered from the connexion of
the words, which these have with the former, _We made knowne_, &c. For
in the title of _Sonne_ is declared the honour and glory of Christ,
where he is called _this my Sonne_: in the title of _beloved_ is shewed
the comming of Christ, and the end thereof, namely to reconcile us unto
God, and make us beloved of him: whence he is called, _My beloved in
whom I am well pleased_. By the title of _Sonne_ is chiefly signified
the kingdome of Christ, by the title of _beloved in whom I am well
pleased_, is signified the Priesthood of Christ; and by the third thing
which is added, _Matthew 17.5._ is signified his Propheticall office:
_heare ye him_. And that which is there expressed, is here understood;
so that there is nothing in Christ and the Gospell which may not fitly
be reduced to these few words.
_Use_ 1. This may serve to instruct us, for the building up of our
faith, to have alwayes in our mindes that divine voice; for therefore
came it twice from Heaven, once in the Baptisme of Christ, and once in
this transfiguration which _Peter_ hath reference unto in this place:
All the word of God indeed comes from him, but there are some parts
of it which come from him unto men in a more speciall manner, that is,
immediately. Such was the Decalogue in the Old Testament: such was the
voice, _Iohn 12.28._ and such was this voice that was twice repeated:
Now as we should magnifie every word of God, so in a speciall manner
should we observe and take notice of such words as these.
2. To admonish us, to depend upon Christ alone, and to have recourse
unto him only, in those things which pertaine unto our salvation.
1. Because such a testimony was never given of any one besides Christ.
2. In this testimony, power, honour, and glory is so given unto Christ,
that it is denied unto all others: for the demonstrative particle
_that_, as it is in the originall, ὁ υἱώς ὁ ἀγαπητώς, hath an exclusive
vertue, as touching all others, excluding all others from being
partakers of it.
Doctrine 7. _This voice of God did effectually bring honour and glory
unto Christ._
This is gathered from these words, _He received from God the Father
honour and glory, when there came such a voice unto him._
_Reason_ 1. Because the testimony of God is infallibly true.
2. There is joyned with it omnipotent power, when it is said to come
from the excellent glory.
_Vse_ 1. This may serve to instruct us, by faith to relye upon every
testimony of God. For that which God promiseth or any way witnesseth,
is as sure as that which we have already received or do see brought to
passe. We may oftentimes doubt of mens words, because they have neither
perfect truth, nor perfect power: but the excellent glory of God,
whereof mention is here made, requires far otherwise of us.
2. To exhort us, for the confirmation of our faith, to have alwayes in
our eyes the excellent glory of God, whereby he can and also will do
whatsoever he hath said.
Doctrine 8. _Those things which pertaine unto the kingdome of Christ,
are so holy, that they make the place it selfe, wherein they are
declared, in some sort holy._
This is gathered from these words: _in the holy Mount_. For this Mount
was not holy, but by this transfiguration, and this voice that came
from heaven, _Exodus 3.5._ _Iohn 6.3._
_Vse_ 1. This may serve to reprove the stupidity of those, that are
nothing taken with such things as these that are so holy.
2. To exhort us, reverently and religiously to prepare our selves, and
apply our mindes unto holy exercises, _Ecclesiastes 5.1._
* * * * *
Verse 19. _We have also a more sure word of prophesie; whereunto
ye do well that ye take heed, as unto a light that
shineth in a dark place, untill the day dawne, and the
day-starre arise in your hearts._
Verse 20. _Knowing this first, that no prophesie of the
Scripture is of any private interpretation:_
Verse 21. _For the prophesie came not in old time by the will of
man: but holy men of God spake as they were moved by
the holy Ghost._
The Analysis.
Peter had before proved the certainty of the Gospell by the testimony
of the Apostles, who were eye-witnesses and eare-witnesses of it; now
he proves the same certainty by the testimony of the word of prophesie;
which he sets forth, 1. By the adjunct of stability, and that in
comparison to the testimony of the Apostles, in respect whereof this
word of prophesie is said to be more sure. 2. By the duty adjoyned
which is due unto this word of prophesie, namely, a religious heed
and attention which should be given unto this word. Wᶜʰ attention is
declared, 1. By the end and use of this word of prophesie, which is by
way of comparison set forth by the use of a light, 2. by the helping
cause, 3. By the esteeme which we should have of the Prophesie of
Scripture, verse 20,21. namely, that it is by the instinct of the
Holy Ghost; which is set forth by those Prophesies that are contrary
thereunto, namely, such, as are of private interpretation, or by the
will of man. By prophesie is meant, not the foretelling of those things,
♦that depend upon any naturall causes, (for so the Astrologers and
Physitians can foretell many things, being skilfull in the naturall
causes,) nor of those things that depend upon the will of any creature
(for so those that know other mens counsell, may foretell many things,
probably at least) but prophesie is a fore-telling of those things,
that depend only upon the will of God, and can be knowne by God alone,
and those to whom he hath revealed it. By the word of Prophesie is
meant the Prophesie of holy Scripture, as it is expresly set downe,
verse 20. which is distinguished in this respect not only from false
prophesies, but also from other true ones, which were never in the
Canon of the Scripture.
♦ “thar” replaced with “that”
The Doctrines rising herehence.
Doctrine 1. _The word of Prophesie is a more sure testimony then the
testimony of any men, or of those things that our senses themselves can
give us._
This is gathered from the comparison which is here made betwixt this
testimony and that which went before. But it is said to be more sure,
not more true: because that which the Apostles witnessed, was as true;
but their testimony did not carry with it so great a confirmation of
the truth.
_Reason_ 1. Because it appeared not so much to be a divine testimony,
being not as yet expressed in the Scriptures.
2. Because it could not prevaile so much upon the mindes of the Jewes,
as the word of prophesie, which had now for many ages bin as it were
habitually confirmed in their minds.
3. Because the testimony of one that foresaw the truth, hath more
divine operation in it, then the testimony of him that witnesseth what
he hath seen or heard being present, _Iohn 5.36,39._ There are three
degrees of testimonies, 1. Of _Iohn._ 2. Of the workes of Christ.
3. Of the Scripture or word of prophesie. The testimony of works is
said to be greater then the testimony of _Iohn_, and the testimony of
the Scripture by way of gradation is intimated to be greater then both.
_Vse_ 1. This may serve to instruct us, in all those things that
pertaine unto faith and our salvation to depend only upon the
Scriptures, because nothing can be more sure.
2. To exhort us, to give God thankes, that he hath not only made
knowne unto us his truth, but hath also confirmed it by strong and
sure reasons, and in all respects hath had regard to and provided for
the weaknesse of our faith.
3. To reprove many Christians, which do too much stagger and doubt of
these truths. For there appeares such a wavering and doubting of the
minde, where the life is doubtfull and uncertaine, and is not surely
grounded and ordered according to the rules of Christ. Now we should be
as sure of these matters of faith by the Scriptures, as we are of those
things that we our selves see now present before our eyes; and go on as
firmely and constantly in the way of Christ, as if we did now with our
eyes see Christ himself, and all those things that he hath promised us;
or as if we did now heare that voice, _Arise ye dead and come to
judgement_.
Doctrine 2. _The prophesie of the Old Testament gives a most sure
testimony of the power and comming of Christ._
This is gathered from the reference which this 19 verse hath to verse
16. So _Luke 1.20._ _Acts 3.18,24._ & _10.43._
_Reason_ 1. The greatnesse of this mystery, which was such, that it
must not be shewed on a sudden to the world, but, for dignity sake, as
it were, by such like messengers going before.
2. That it might the more appeare that these things come from God, who
was the only author of such like prophesies.
3. Because the salvation of the people of God from the beginning of the
world depended upon the beleeving of this mysterie.
_Vse_ 1. This may serve to instruct us, to confirme our faith more and
more by such like arguments.
2. To exhort us, highly to esteeme of this mysterie, because God
himselfe alwayes made such reckoning of it, that he would have his
Prophets from the beginning of the world to be exercised in the
declaration of it.
3. To admonish us, that it should never seeme tedious unto us, to
heare and meditate upon those things, which pertain unto this mysterie,
seeing God would have this alwayes pressed by all his Prophets.
Doctrine 3. _It is most praise-worthy in Christians alwayes to give
diligent heed unto the Prophesies and the rest of the Scripture._
This is gathered from these words: _Ye do well that ye take heed_. By
_taking heed_ is meant, 1. A search and inquiry after the sense of the
Scriptures, or the truths that are contained in them. 2. An applying
of those truths unto the ends and uses whereunto they serve. 3. A
religious affection of the minde, whereby the conscience is subdued
unto those truths as unto the rules of faith and manners: how they do
well, that do thus give heed unto the Scriptures.
_Reason_ 1. Because this obedience pleaseth God.
2. Because they provide well for themselves, to be directed unto
eternall happinesse.
_Vse_ 1. This may serve to refute the Papists, and some other foolish
men, who deny that they do well, which give heed unto the Scriptures.
2. To reprove all profane and worldly men, who take great care about
their worldly profits, or their carnall pleasures, but give little or
no heed at all unto the Scriptures.
3. To exhort us, to stirre up in our selves daily this care of
attention.
Doctrine 4. _The Scripture is a light shining unto those that
religiously give heed unto it._
This is gathered from these words, _Take heed as unto a light that
shineth_. Now it is called a light,
_Reason_ 1. Because it is cleare and manifest in it selfe.
2. Because it makes all other things cleare and manifest.
3. Because it enlightens also the eyes of our minde, so that we are
able to behold the heavenly mysteries of the kingdome of God.
_Vse_ 1. This may serve to refute the Papists, who tax the Scriptures
of obscurity.
2. To reprove and condemne those, that walk in the midst of this light,
and yet perceive no more of the things of God, then as if they were in
darknesse.
3. To exhort us, 1. To give God thanks for so great a benefit. For God
now deales with us, as he did heretofore with the Israelites, in whose
dwellings there was light, when in all the land of the Egyptians there
was thick darknesse, _Exodus 10.22,23._ 2. To walke in this light, not
to sleepe or have fellowship with the workes of darknesse, as it is
_Ephesians 5.8,11,14._
Doctrine 5. _The whole condition of this our life hath much darknesse
in it._
This is gathered from these words; _A light shining in a darke place._
We may see the explication of these words in _Calvin_.
_Reason._ Because without the light of the Scriptures and faith we
are nothing but darknesse; seeing therefore this light is communicated
unto us but imperfectly in this life, there must needs be as yet much
darknesse.
_Use_ 1. This may serve to admonish us, not to puffe up our selves with
the opinion of knowledge, but humbly to acknowledge our imperfections.
2. To exhort us, so much the more diligently to give heed unto the
light.
Doctrine 6. _We must give heed unto the Scriptures, untill a greater
light be communicated unto us, then we can have out of the Scriptures,
that is, untill the last end of this life._
This is gathered from these words, _untill the day dawne_. Although
they were very strongly confirmed, verse 12. Yet they must still give
heed unto the Scriptures. _Daniel_ himselfe, though a Prophet, gave
heed unto the Prophesies of _Ieremy_, _Daniel 9.2._ _Peter_ himselfe
gave heed unto the Epistles of _Paul_, chapter 3. verse 15. _Paul_
himselfe had great care of the Parchments, that is, of the volumes and
books of Scripture, _2 Timothy 4.13._
_Vse_ 1. This may serve to refute the Anabaptists, who say that the
Scriptures are only profitable for novices and young beginners, and not
for the stronger.
2. To reprove those, that rest in that knowledge of the Scriptures,
which they have, and seeke no farther.
Doctrine 7. _Very great knowledge, light and cleerenesse shall be
communicated unto us in the life to come._
This is gathered from the comparison that is made betwixt the life
present and the life to come: In the present we have a light as it were
in a darke place, but in that to come we shall have full noone as it
were, _1 Corinthians 13.12._
_Vse._ This may serve to exhort us earnestly to desire to come unto
that perfection, and in the meane time to exercise our selves in those
things that lead thereunto.
Doctrine 8. _The light of the Scripture profiteth none but the
faithfull._
This is gathered from these words: _Knowing this first_, that is,
beleeving, _Hebrews 4.2._ No great or noble effect is produced, unlesse
the matter, or the object wherein it should be produced, be prepared
before: the seed it selfe that is cast into the ground, doth not
grow, unlesse the ground be plowed and harrowed. Besides, whereas the
Scripture is a testimony, and the strength of the testimony depends
upon the authority of him that witnesseth, the Scripture can be of no
force, if the authority of God be not acknowledged in it.
_Vse._ This may serve to direct us, when we come to the reading or
hearing of the Scriptures, alwayes to lift up our mindes unto God, and
stirre up true faith in our hearts.
Doctrine 9. _The first thing to be believed is, that the Scriptures are
not of any inhumane interpretation, but of divine revelation._
This is gathered from these words: _Knowing this first_, &c.
The Papists and some others gather from this place, that the
interpretation of Scripture doth not belong unto private men, but unto
the Church, that is, the _Pope_ and the Councels whom he approves of:
but in this sense this place makes most against them: for first it is
not here said that a private man may not interpret the Scriptures, but
that he may not make an interpretation of his owne; now by a mans owne
interpretation is meant a humane interpretation, that is made by the
will of man; as it evidently appeares by the opposition, verse 21.
So that the Prophets themselves, although they were publick Doctors
of the Church, yet if they should have said any thing of themselves
without the revelation of God, that would have beene their owne,
that is, a humane interpretation: whence also it followes that
every interpretation of the _Pope_, which he takes not from cleare
Scripture, or hath it not by some extraordinary revelation, is his
owne in that sense as this word is taken in this place. Secondly,
By _interpretation_ in this place is not meant the interpretation of
Scripture, that was before revealed, but the revelation it self, as it
appears by the 21 verse where this interpretation is made to consist
therein, that the Prophets spake their prophesies as they were moved by
the holy Ghost. 3. _Peter_ himselfe, who in the opinion of the Papists
was at that time head of the Church, bids the faithfull here, search
the Scriptures, he doth not bid them depend upon him, and alwayes look
for interpretation. 4. He attributes more and greater strength unto
the Scripture, then to his own testimony. 5. He cals the Scripture
a light, and the condition of the Church a dark place: the Papists
on the contrary attribute darknesse unto the Scripture, and light
and clearnesse unto the Church. 6. He commends the vulgar sort of the
faithfull, that they did take heed unto the Scriptures, in these words,
_Ye do well_. But the Papists by this ♦interpretation debarre the
faithfull from the reading of the Scripture.
♦ “interpretaion” replaced with “interpretation”
_Use_ 1. This may serve to refute the Papists, that put the Church
before the Scripture, and say that the first thing to be believed is,
that the Church cannot erre.
2. To exhort us, to lay this foundation firme and sure in our hearts.
Doctrine 10. _The holy Ghost moved those men that were authors of the
Scriptures._
This is gathered from these words: _As they were moved by the holy
Ghost._
_Use._ This may serve to instruct us, by continuall prayer to seek for
the aid of the Spirit, for the understanding of the Scriptures. The
Scripture must be understood by the help of the same Spirit, by whom it
was dictated, as _Hieronymus_ _Eodem spiritu debet intelligi Scriptura,
quo fuit dictata_.
Doctrine 11. _The men which the holy Ghost made use of, to deliver the
Scriptures, were holy men of God._
_Holy_, because they were sanctified inwardly, & also set apart to this
most holy work. _Men of God_ they were, because they were called by
God to this office, and they did declare the will of God, and they did
labour also to bring men unto God.
_Vse._ This may serve to exhort us, to labour to be like unto them,
according to our ability, both in holinesse, and in zeale of the Lord.
Illustration: (‡ decoration)
Chapter II.
Verse 1. _But there were false Prophets also among the people,
even as there shall be false teachers among you, who
privily shall bring in damnable heresies, even denying
the Lord that bought them, and bring upon themselves
swift destruction._
Verse 2. _And many shall follow their pernicious wayes, by
reason of whom the way of truth shall be evill spoken
of._
Verse 3. _And through covetousnesse shall they with feined
words make merchandize of you._
The Analysis.
HITHERTO the Apostle propounded an exhortation, and confirmed it also
in the foregoing Chapter. In the two following Chapters he strengthens
it, by removing the impediments, that might make this exhortation of
no effect. And the chiefe impediments are _fals teachers_ and _profane
scoffers_: of these former he speaks Chapter 2. Of the latter chapter 3.
The false teachers he doth first, describe: secondly, reprove: he
describes them from the beginning to those words in verse 3. _whose
judgement_, &c. Then he reproves them, 1. in generall in these words,
_that they are damned men_; which he doth afterwards prove, 1. by the
usuall course of Gods justice, from verse 4. to the 10. 2. By their
deserts, whereby they bring upon themselves the revenging justice of
God, from verse 10. to the end of the Chapter. In the description of
the false teachers he makes, 1. A comparison of the like betwixt the
false teachers and those that were false prophets among the people of
Israel, partly that he might joyne together this discourse with the
former, where he spake of true Prophets; and partly that he might meet
with the scandall which might arise by such seducers; and partly that
he might stirre up the faithfull so much the more, to beware of their
seducing. In the first respect, the last words of the former Chapter,
and the first of this Chapter, make such a _discreet axiom_ as this;
although there were many Prophets among the People of Israel, that were
holy men of God, and were moved by the Spirit of God in those things
that they spake; yet among the same people also there were many false
Prophets. This _discretion_ is shewed in these words: _But there were_.
In the second respect these words make a _copulate axiom_ thus: Like
as there were false Prophets among the People of Israel, so also
shall there be false teachers among you. In the third respect there
is intimated and implicitely contained such a _connex axiom_ as this:
If there shall be false teachers among you, like as there were false
Prophets among the people of Israel, then must you be alike careful
to beware of these, as the Israelites were warned heretofore to beware
of them. After that description which is made by way of comparison,
followes an absolute description; wherein the false teachers are
described by their effects. Which effects have either an immediate
reference unto the false teachers themselves, or unto others by them.
Those that have reference unto the false teachers themselves, are
1. The bringing in of heresies, which are set forth by their adjunct,
that they are damnable, whereof he gives a reason also, taken from
the nature of heresies, which is said to be such, that _it brings in
a denying of the Lord_. 2. The second effect is, that _they bring upon
themselves swift destruction_. In respect of others the first effect is,
that _they shall have many followers_, who are pointed out by another
effect accompanying this seducing, namely, _a speaking evill of the
truth, or of the Gospell, which shall come to passe by their meanes_.
The other effect is the abuse of those whom they do seduce for gain;
which abuse is set forth by the helping cause, namely _by fained words_.
The Doctrines arising herehence.
Doctrine 1. _There are alwayes false prophets and false teachers in the
Church._
This is gathered from these words: _there were, there shall bee_.
_Reason._ This comes to passe in a threefold respect, 1. in respect
of God. 2. In respect of the Devill. 3. In respect of men. First,
in respect of God, and that 1. that they which are approved in the
Church may be made manifest, _1 Corinthians 11.19._ _Deuteronomy 13.3._
2. That the obstinate wicked may perish in their ungodlinesse and
cruelty, _2 Thessalonians 2.10,11,12._ _1 Kings 22.20,21,22._ Secondly,
in respect of the Devill, because he is alwayes the father of lyes, and
a murtherer, and that envious one, which soweth tares among the good
seed. Thirdly, In respect of men, because the wisdome of the flesh is
enmity against God and his truth.
The use hereof according to the Apostles intention is twofold:
_Vse_ 1. To admonish us, not to be offended, nor to be too much
troubled in minde, when we see heresies to arise in the Church, but
to say as the Apostle did, _There were, there shall be_.
2. To instruct us, not to believe every spirit, but to try whether they
are of God, _1 Iohn 4.1._
Doctrine 2. _Every heresie hath damnation joyned with it._
This is gathered from these words: _damnable heresies_. Some are more
damnable then others, yet all do in their nature tend to damnation.
For all are contrary unto the way of truth, whereof mention is made,
verse 2. which way alone leads unto life. But there are some heresies
which can by no meanes consist with salvation or eternall life.
Hereupon such opinions are by a kind of appropriation called heresies
in the Church, that is, opinions altogether damnable. For there is a
difference to be observed betwixt things rashly spoken, bare errors
in faith, and heresies properly so called. In the heresies themselves
also we must distinguish betwixt the materiality, and the formality of
it. For to make a formall heresie, for which a man is properly called
an heretick, there is required besides an errour in those things that
pertaine unto the fundamentals of religion, a reluctation against the
cleare light, and obstinacy in that reluctation.
_Vse._ This may serve to condemne those that under the name of peace
and charity, make so little reckoning of the bringing in of heresies
into the Church. They would have all things received in and tollerated,
which is all one, as if they would for peace and charity admit of
damnation it selfe. For heresies have damnation joyned with it.
2. To admonish us, 1. to take diligent heed that we do not by any means
further such heresies. 2. Not rashly or for a light cause to pronounce
any man an heretick. 3. As carefully to beware of heresies, as we
should of damnation.
_Question._ In the reason which is here given of this property of
heresies, that they are damnable, a question is moved, What is meant
by denying the Lord? _denying the Lord that bought them_. For many
gather from this place, that all and every particular man were redeemed
by Christ, because it is here said that he bought even those wicked
hereticks: but it may be answered divers wayes.
_Answer_ 1. That these false teachers were members of the visible
Church, and therefore, 1. they accounted themselves such as were
redeemed by Christ, and made shew of that profession. 2. Men were to
account them such, as long as they continued in the Church; and in this
respect they may be said to be such as were redeemed by Christ; like
as the Apostles are wont to call whole Churches justified, sanctified,
and elect. There is not the same reason therefore of all and every
particular man, as there was of these.
_Answer_ 2. He doth not here speak of Christ properly, as he is
Redeemer, nor of the redemption of his blood, but of that right,
whereby masters chalenge their servants, as having bought them;
which may be thus shewed: 1. Here is no mention of Christ as being
Lord properly, but Master. For in the Greek it is δεσπώτης, which is
properly, a Master in respect of a servant, not κώριος, Lord. And these
two names are clearly distinguished, _Iude_ verse 4. where the same
thing is spoken of the same false teachers: there they are said to deny
their _Dominum & herum_, Lord and master; although he may be called
their _Herus_, _Master_, he is not properly called their _Dominus_,
_Lord_. Then againe, the Lord is not said to have redeemed all men,
but only to have bought them: now although the word ἀγορώζω, to buy,
be sometimes used in the same sense that the other is, yet it is not
alwayes so.
_Answer_ 3. The comparison here is plainly made betwixt the false
teachers and the false Prophets, ♦betwixt the visible Church and the
people of Israel; for the Lord is said to have bought those men in
the same sense, that he is said to have redeemed and delivered all
the people of Israel; that is, as he delivered them out of Egypt, and
challenged them to himselfe in a peculiar manner, that by a solemne
covenant they should be his servants; so also all those that give their
names unto the Church, he may in this respect be said to have bought,
as a Master, that they should serve him for ever. To deny the Lord is,
not to acknowledge God or Christ for the Lord, _Matthew 10.32,33._ to
confesse and to deny are made contrary one to another, _Luke 12.8,9._
The reason is, because it hath once professed the name of the Lord,
and afterwards departs from that profession, it is all one as if he
did plainly say, that he would no longer be a servant of that Lord. For
this denying is twofold, either verball or reall. A verball denying was
in _Peter_, a reall denying is in all those that after they have made
profession of the faith, return unto a profane life, _1 Timothy 5.8._
_2 Timothy 3.5._ The denying in this place is properly meant of a reall
denying. For the description of these men doth rather expresse their
profane courses, then their open renouncing of Christ.
♦ “bewixt” replaced with “betwixt”
Doctrine 3. _It is a damnable impiety to deny Christ either in word or
deed._
_Reason_ 1. ♦Because by this means Christ is greatly dishonoured; for
men, our lusts, and Sathan himselfe are preferred before him, _Mark
8.38._ where the indignity of this sinne is shewed, that an adulterous
and sinfull generation is preferred before Christ. Christ also by this
means is accused of iniquity: for no servant usually goeth away from
his master, if he confesseth him to be a just master; therefore this
going away is as it were a professing that he doth accuse that master
from whom he goes of some iniquity. Hereupon was that contesting of the
Lord against his rebellious people, that he was a just and right master,
neither did he give them any cause to depart from him, _Ieremiah 2.5._
_Micah 6.3._ _Deuteronomy 32.4._
♦ “Becawse” replaced with “Because”
2. Because Christ threatned a most heavie judgement against this sin,
when he saith that he will deny those men; that he wil be ashamed of
them before God and his Angels, _Mark 8.38._
_Vse_ 1. This may serve to condemne, not only the manifest Apostates,
but also all those, that with the profession of godlinesse joyne a
profane life, or turn aside from that profession. The sinne of these
men is more grievous, then of Turks and Infidels, that never gave their
names unto Christ; for the neerer any man commeth unto God, the more
doth he dishonour his name, if he doth fall back againe. He that hath
in some sort forsaken Sathan, and given himselfe up unto God, and
afterward forsakes God again, and gives himselfe up unto Sathan, seems
to have known both masters, and advisedly to pronounce that he is the
better, whose servant he would rather be, that is, Sathan.
2. To admonish us, 1. Carefully to beware, not only of the damnable sin
it selfe, but also of all appearance, and every degree of it, and every
occasion that might leade us thereunto. 2. If in any respect we have
turned towards such like abomination, to recall our selves betimes, and
seriously to bewaile our offence, like as _Peter_ did after his denying
of Christ, _Matthew 26.75._
Doctrine 4. _It is the nature of such sinnes to bring destruction upon
men._
This is gathered from these words; _bring upon themselves destruction_.
_Reason._ Because sinne in respect of the guilt that is joyned with
it, hath a kind of power whereby it drawes all evill; like as faith
and prayers obtain every good gift from God. Hence is it, that our sins
are said to cry for vengeance; and also to draw punishment unto it as
it were with strong cords, _Isaiah 5.18._ For while men draw sin with
such-like cords, they do also draw the punishment of sinne, which is
joyned unto it.
_Vse_ 1. This may serve to admonish us, in this respect to beware of
sin.
2. To exhort us, by faith, repentance, and prayers, to turn away that
destruction from us, which our sins would bring upon us.
Doctrine 5. _The destruction which hangs over the heads of grievous
offenders will come swiftly._
This is gathered from these words; swift destruction.
Doctrine 6. _Men are wonderfully prone to imbrace errors._
This is gathered from these words; _And many shall follow_.
_Reason_ 1. By reason of that darknesse, which hath taken hold of mens
mindes; thereupon they may be easily drawne under any shew or glimps of
light.
2. By reason of that disposition which they have, alien from the truth;
thereupon they easily imbrace those things that are contrary to this
truth.
3. By reason of that disposition which they have, agreeing with the
nature of errors. For sinners have in themselves the seeds, of all sins,
errors and heresies; so that the nature of corrupt man doth as easily
receive errors, as the tinder fire.
4. By reason of the just judgement of God, whereby for the
punishment of other sins they are given over to the power of errors,
_2 Thessalonians 2.10._
_Vse_ 1. This may serve to instruct us, to shew the corruption and
wretchednesse of our nature, how hardly are we brought to imbrace the
heavenly and saving truth, when we are carried headlong unto damnable
errors.
2. To admonish us, that it should not be an offence unto us, if we see
many given unto errors; because this was foretold us by the Apostle,
and it hath a manifest reason; so that it is not to be wondred at, that
many are given unto errors, but that rather, that any one doth believe
the truth.
3. To exhort us, 1. Unto humiliation, in respect of this pronenesse
unto error, 2. To care and circumspection that we be not overswayed
by it. And an Argument whereby we may and should be stirred up unto
this care, we have in the text, whiles they which follow heresies
and hereticks, are said to follow their destruction. For not only the
authors of heresies run unto destruction, but also their followers,
as in the place of the _Thessalonians_ before cited. _In those which
perish_, so that it is a signe of destruction, to be seduced by
hereticks.
Doctrine 7. _The fruit of errors and heresies is speaking evill of the
way of truth._
This is gathered from these words, _By reason of whom the way of truth
shall be evill spoken of_. By _the way of truth_ is meant the Gospell,
or the will of God revealed in the Scripture, which shewes the true
way of salvation. It is said to be _evill spoken of_, when the dignity
thereof is violated, most properly by reproachfull words. It is said
to be evill spoken of _by them_, namely, by the authors of the heresies
and their followers, in a two-fold respect, 1. When they themselves
speak reproachfully of it, as the Scribes and Pharisees did of Christ.
2. While they give others occasion to speak reproachfully of it, as the
Jewes did unto the Gentiles, _Romans 2.24._ both respects seeme to be
meant here by these, for the Greek word διὰ signifies _per & propter_,
by, and by reason of.
_Vse_ 1. This may serve to instruct us, to judge aright of the nature
of sinne, that never staies till it hath brought men to blasphemy
against God, and to speak evill of the way of God.
2. To admonish us, 1. For this cause to withstand the beginnings of sin,
lest at length we be brought also to blasphemy against the holy Ghost,
which Christ saith is a sin that shall never be forgiven. 2. To beware
also of those men, that durst openly speak evill of the truth; amongst
the number of whom they are to be put, that dare mock and scoffe at the
name of predestination and the predestinate.
Doctrine 8. _They which propagate errors under faire pretence, do often
times seek their own gaine._
This is gathered from these words; _through covetousnesse with fained
words_: Covetousnesse is commonly the companion of heresies, oftentimes
the mother, very often the Nurse of them, as we may see in the Papists.
_Vse._ This may serve to admonish us, 1. Not to believe mens fained
words. 2. To beware of covetousnesse, which is the root, as of all
evils, so also of heresies.
Doctrine 9. _Miserable is the condition of those men that are seduced
by hereticks; for they are sold like beasts and cattell._
This is gathered from these words, _they shall make merchandize of you_.
* * * * *
Verse 3, at the end. _Whose judgement now of a long time
lingreth not, and their damnation slumbreth not._
The Analysis.
Hitherto we have seen the description of false teachers, and their
sins; now followes their reproofe, or the punishment for their sins,
that shall certainly befall them. This punishment is set forth,
1. Metonymically, by the cause, in that it is called judgement.
2. By the effect, in that it is called damnation. 3. By the adjunct
of swiftnesse and speed, which is shewed by the negation of those
things that are opposed unto swiftnesse. Now in generall, lingring or
slownesse is opposed thereunto; in speciall, slumbring, which is put as
a species of idlensse or slacknesse. This swiftnesse of the punishment
that shall befall them, is set forth by the adjunct of time, that it
did not now first of all begin to make hast, but now of a long time.
The Doctrines arising herehence.
Doctrine 1. _The punishment of sinne followes after sinne._
This is gathered from the connexion of these words with the words
foregoing: there was the description of sin; and here presently
followes the threatning of punishment.
_Vse._ This may serve to admonish us, never to think of sin, but to
adjoyne also the consideration of the punishment, which is joyned unto
sin.
Doctrine 2. _This punishment proceeds from the just judgement of God;
for that it is here called judgement._
For God as judge of all the earth, pronounceth sentence upon men for
their sins, and the execution of that sentence is called punishment.
Now he pronounceth sentence according to right and a most holy law,
and therefore the punishment which God inflicteth is in a proper sense
called judgement.
_Vse_ 1. This may serve to refute, 1. prophane men, which think that
those evils that men suffer, both publick and private, come by chance.
2. Those that are wont to complaine of the evils which they suffer,
as if God did deale unjustly with them, _Genesis 18.25._ _Deuteronomy
32.4._
2. To admonish us, continually to walke in the feare of the Lord,
because we live in his sight, that exerciseth judgement.
Doctrine 3. _This judgement of God brings damnation upon sinners, that
is, a privation of all good, which pertaines unto the happinesse or
well-being of man, and the sense of all misery; which makes that very
being bitter and unpleasant._
_Vse._ This may serve to admonish us, with feare to flye away from sin,
and to seek the face of God.
Doctrine 4. _This damnation comes swiftly upon sinners._
_Reason_ 1. Because it comes long before their expectation of it.
2. Because it is not deferred beyond the time which is most fit, and
appointed by God, and in that respect it is said _not to linger_.
3. Because no impediment can hinder it, but it is deferred through Gods
mercy and long-suffering; in that respect it is said _not to slumber_,
because slumbring and sleepe bindes the mind, and hinders the actions.
4. Because now of a long time before, way is made and prepared for this
damnation.
5. Because the damnation it selfe, although the wicked oftentimes are
not sensible of it, yet it takes hold of them, and spiritually worketh
in their minds and consciences.
_Vse_ 1. This may serve to condemne those, that give themselves wholly
unto sin, either because they think that punishment commeth slowly, or
else because they hope to escape unpunished, _Ecclesiastes 8.10,11,12._
2. To admonish us, to make haste to repent of our sinnes, not to linger
nor slumber.
Doctrine 5. _In all those things which pertaine unto judgement against
sinners, like as in all other things, God doth nothing rashly, but
foreseeth, premeditateth, and prepareth all things._
This is gathered from the adjunct of time, _Now of a long time_. So
_Iude_ verse 4.
* * * * *
Verse 4. _For if God spared not the Angels that sinned, but
cast them downe to hell, and delivered them into
chaines of darknesse to be reserved unto judgement._
The Analysis.
Now the Apostle proves that which he had before laid downe concerning
the punishment that should befall false teachers. The conclusion of
this arguing is, 1. In generall propounded of all the wicked, verse 9.
For there is the consequent part of that connex axiom, the antecedent
whereof begins verse 4. and is shewed by the connexion _If_, as,
_If God spared not the Angels_, &c. Then afterwards in speciall,
of these false teachers themselves and their followers, verse 10.
In the generall conclusion, verse 9. he doth not barely set downe
the condemnation of the wicked, but also by a copulate axiom joynes
together with it, the deliverance of the godly from that temptation,
which ariseth unto them by means of the wicked. And the reason is,
because the Apostles purpose was, so to reprove the wicked, that he
might in the mean time comfort the godly, and strengthen them against
all the temptations, whereunto they were obnoxious by means of the
wicked. In the antecedent part of this arguing he sets downe three
arguments, which are as so many examples & judgements of God against
the wicked; & they may make three syllogismes to prove one and the same
conclusion. The first example is of the Angels that fell, verse 4.
The second is of the old world, verse 5. The third is of _Sodome_ and
_Gomorrha_. The syllogismes are knit together, after this manner: _If
God spared not the Angels, nor the old world, nor Sodome and Gomorrha;
then he will not spare these false teachers, nor the like wicked men;
But the former is true, by the testimony of Scripture, Therefore_,
&c. These examples in respect of the generall conclusion, which is set
downe, verse 9. are as _species_ unto their _genus_. But in respect
of the speciall conclusion wᶜʰ is set down, verse 10. they are as
_comparata_, partly alike, partly greater. That wherein they are alike,
consists therein, as God condemned those sinners, so also will he
condemn these. Their inequality therein; if God spared not his most
excellent creatures, the Angels, nor the old world, nor those cities;
then much lesse will he spare these false teachers.
The Doctrines arising herehence.
Doctrine 1. _The judgements of God which he hath executed from the
beginning of the world were ordained to be examples for us._
This is evidently gathered from all this arguing of the Apostle, and it
is plainly taught us, verse 6. So _1 Corinthians 10.6._ they are called
_types_, that is, _ensamples_; which appears also by verse 11. which
sense of the words _Beza_ and others have missed.
_Reason._ The reason of this truth is Gods unchangeable nature and
constant justice, whereby he is alwayes like himself, not only inwardly
and in himselfe, but also outwardly towards us in the dispensation of
his punishments and rewards, if we look to the substance of God. Hence
is it, that by this argument the godly are both confirmed in their hope,
_Isaiah 59.1._ & _9.9,10._ and assured of the destruction of all their
enemies, and of all those that give themselves over unto impiety.
_Vse_ 1. This may serve to instruct us, so to read the sacred History,
not as we read profane histories and fables, either for delight, or to
be informed only in the knowledge of the times, or in things that have
bin done; but alwayes to observe Gods warnings and apply them unto our
own use.
2. To admonish us, not to deceive our selves, as if we had a priviledge
to sin above other men, or as if God ♦would not deale so severely with
us, if we should continue in our sins, as he did heretofore with those
whom he destroyed: *Other mens harmes should teach us to beware of
the like sins. In the first example we have, first, The object of
Gods judgement, _The Angels that sinned_. Secondly, the manner how he
dealt with them, _If he spared them not_. Thirdly, the degree of this
judgement, present, and to come: present, that they were adjudged unto
damnation; and to come, that they were to be reserved unto judgement.
The sin of the Angels is not particularly set downe in the Scriptures,
because it doth not so much pertaine to our edification and salvation,
to know their sin, as it doth to know our own sins. But in generall we
are taught, that they kept not their first estate. _Iude_ verse 6. that
is, they left that estate wherein God had placed them, and afterwards
exercised envie, lying, murther towards men. We are taught also that
the number of those that fell was great; thence it is that the Apostle
here speaks in the plurall number. They are said to have been cast down
to hell, 1. By reason of the change of their estate, because from that
wonderfull high condition, which they had received by creation, they
were cast downe to the lowest of all. 2. By reason of the change of
their place, because from the place of blisse, where they were round
about the throne of God with the other Angels, they were thrust downe
into a lower place fit for sin and misery: But that this place is in
the lowest parts of the earth, as the Papists would have it, it cannot
be shewed out of the Scriptures, but rather the contrary: for they are
said to be in the aire, and to rule there, and to go about the earth
seeking to devoure men. This at least is plaine out of the Scripture,
and it should suffice such as are not over-curious: 1. That they suffer
a great change of estate. 2. That they are excluded from their first
habitation. 3. That they are in that place, where they receive _pœnam
damni & sensus_, the punishment of losse, and the punishment also
of sense. They are said to be delivered into darknesse, partly in
respect of sin, partly in respect of misery: for both are signified
by _darknesse_ in the Scriptures. They are said to be delivered into
chains, by a metaphor taken from malefactors that are condemned,
who are kept in prison bound with chains. Now these chains are, 1. A
hardning in their sins. 2. A despaire of all deliverance. 3. A fearfull
looking for that misery whereof mention is made, _Hebrews 10.27._
4. The providence of God which alwayes watcheth over them, to keep and
punish them. They are said to be reserved unto judgement, because they
are bound so fast with these evils, that they can never escape; and yet
these are but the beginnings of the evils, which they must farther
undergo.
♦ “wold” replaced with “would”
Doctrine 2. _There is no dignity that can exempt a sinner from the
judgement of God._
This is gathered from the nature of the Angels.
_Reason._ Because dignity doth not lessen the sin, but aggravate it.
For he that hath received much, owes much, and of him much is required.
_Use._ This may serve for admonition, that men should not trust to such
staffes of reed.
Doctrine 3. _That severity is due unto sin, that sinners should not be
spared._
This is gathered from these words, _He spared not._
_Reason_ 1. Because sinners alwayes abuse the goodnesse of God.
2. They spare not the glory of God, but themselves.
_Vse_ 1. This may serve to instruct us, to ascribe it unto the grace
and mercy of God, that he hath hitherto spared us.
2. To exhort us, not to contemne this long-suffering of God, but
thereby to be led unto repentance, _Romans 2.4._
Doctrine 4. _By sinne a sinner is cast downe from the place and
condition which he had before._
This is gathered from these words; _cast down to hell_.
_Reason._ Because sin is an aversion from God. Now as the communion
which we have with God, makes us to ascend into a high condition, even
into Heaven it selfe, so that our conversation is in heaven, as it is
_Philippians 3.20._ So also aversion from him makes us to descend, even
untill we come unto hell it selfe.
_Vse._ This may serve to admonish us, not to trust the devill, nor
our own imaginations, as if we could ever attain any good by sinning.
For so our first parents were deceived, when they thought to make
themselves like unto God by sin, they were made like unto the devill.
Doctrine 5. _The darknesse of misery followes the darknesse of sinne._
This gathered from these words; _delivered them into chaines of
darknesse_.
_Reason._ Because the light is the same, whereby we are directed, and
whereby we are perfected; therefore the privation of perfection and
happinesse followes the privation of direction.
_Use._ This may serve to admonish us, alwayes to walk in the light, as
children of the light, if we desire to avoid utter darknesse.
Doctrine 6. _Sinners are held in sinne and in their misery, as it were
with bonds._
This is gathered from that: _Chaines._
_Reason._ Because the sins themselves are the snares of the devill,
_2 Timothy 2.last._ _Lamentations 1.14._ There are other reasons given
of this thing in the Analysis.
_Vse._ This may serve to admonish us, betimes to pray for deliverance
from our sins, which then we shall obtaine, when we do flye unto Christ,
who gives deliverance unto the Captives; _Luke 4.18._
Doctrine 7. _The extreamest punishment of sinners is deferred unto the
last judgement of God._
_Use._ This may serve for instruction, that no man should please
himselfe therein, that he suffers afflictions in this world, as if
therefore he should escape free in the world to come, which is the
miserable comfort of some men.
* * * * *
Verse 5. _And spared not the old world, but saved Noah, the
eighth |person|, a Preacher of righteousnesse,
bringing in the flood upon the world of the ungodly._
The Analysis.
The second and third example of Gods justice towards sinners are not
barely propounded, as the first was, but are illustrated by different
examples, or by examples of Gods mercy, which he shewed towards the
godly, while he destroyed the wicked. The reason is, that both parts
of the conclusion, which is set down, verse 9. might be fitly inferred;
where the deliverance of the godly is joyned together with the
destruction of the wicked. In the former of these examples is set downe,
1. The object of Gods justice, materially, _the old world_, which is
more formally explained by the adjunct of impiety, whence it is called
the _world of the ungodly_. 2. This justice is also illustrated by
the instrument thereof, namely, _the bringing in of the flood upon the
world of the ungodly_. The object of Gods mercy is made to be _Noah
with his family_: who are described, 1. By their small number, wherein
his family was contained, which is said to be _eight_. This _Peter_
shewes, _1 Epistle_ chapter 3. verse 20. 2. By the effect, that he
was _a Preacher of righteousnesse_. For the office or duty is not
here commended, but the act or exercise of this duty. For the duty was
common to him with many more, but the exercise of it was proper unto
himselfe.
The Doctrines arising here-hence.
Doctrine 1. _The multitude of those that sinne doth not hinder Gods
justice from executing his judgements upon them for their sinnes._
This is gathered from this; _He spared not the whole world._ For as it
was with dignity in the Angels, so it is also with the multitude now in
the world.
_Reason_ 1. Because the multitude doth not lessen, but rather increase
the guilt of sinne, and more fill up the measure thereof, as it is
in the Proverbe, _Qui peccat exemplo, bis peccat_, he that sins with
example, sins twice: So he that sins with many examples, sins often
times, if the thing be rightly considered. As if a man should see
another fall in a slippery way, and not take the more heed unto
himselfe therein, but fall into the same place and after the same
manner, he is much more taxed by men, then if he had fallen alone, or
first of all: so is it also in these.
2. Because the multitude which seemeth unto us a great thing, as if it
could withstand Gods anger, is before God like unto water, that fals
from a bucket.
_Vse._ This may serve to admonish us, not to follow a multitude to do
evill. And so much the more necessary is this admonition, because we
are all too prone to go in the way of the multitude; which fault also
we seeme to commit with some reason.
1. Because that we presume that many eyes see more then one, whence it
is that the voice of the people is often taken for the voice of God.
2. Because the labour of examination seemes too difficult, and almost
impossible.
3. Because that which all men do, usually goes unpunished among men,
and we conceive the like thing of God.
4. Because he that doth not follow the multitude, shall gaine a
multitude of enemies, and such as hate him.
But the contrary reason, which is of greater value then all those,
is that of Christ, _Matthew 7.13._ _Broad is the way that leadeth
to destruction, and many there be which go in thereat_. To the first
reason or objection we answer; that one eye of a man that seeth,
perceives more, then a thousand blind eyes. The world or the multitude
of the world is blinded; therefore one Christian which hath the eye of
his mind inlightned by the Spirit, and followes the light of Gods word,
can see more then a great multitude of others. To the second we answer,
that the duty of examination lies upon all and every one. And they had
need to do it, not only as they are Christians, and as Christ commands
them, to prove all things, and hold fast that which is good, but also
as they are men: for it is not a humane, but a brutish thing to follow
the multitude of those that go before, without judgement. To the third
we answer, that the wayes of God are not as the wayes of men: Men winck
at many, either out of ignorance, or impotency, or for feare, and the
like imperfections which are not incident to God. To the fourth we
answer, If God be with us, who can be against us?
Doctrine 2. _The creatures which are most necessary and profitable unto
us, by sin are made our enemies and hurtfull unto us._
This is gathered from the flood of waters, that destroyed the old world.
Now nothing is more necessary and profitable unto us then water.
_Reason._ Because the creatures are the servants and hoast of God, and
therefore they depend upon his will, and pleasure, and command both for
war and peace, _Hosea 2.18._
_Vse_ 1. This may serve to admonish us, so much the more to beware of
sin.
2. To instruct us, if we would have any true comfort from the creatures,
to lay the foundation thereof in our reconciliation with God.
Doctrine 3. _God in the midst of judgement towards the ungodly, is
mercifull towards the godly._
This is gathered therehence, that when he destroyed the world, he saved
_Noah_.
_Reason._ Because God doth not execute judgement according to the
fiercenesse of his anger or fury, as men oftentimes use to do, but
according to the counsell of his most perfect wisdome.
_Use_ 1. This may serve to instruct us, not to ascribe those things
unto fortune or chance, which happen unto us or others in this kind.
2. To comfort us, because in a world of all dangers and judgements, we
may flye unto the mercy of God.
Doctrine 4. _There are wont to be but a few godly men in the world._
This is gathered therehence, that _Noah_ is called the eighth of the
godly, or rather he may be called the seventh, because _Cham_ was
cursed.
_Reason_ 1. In respect of God, because he gives this grace but unto a
few, that his goodnesse and mercy towards them may appeare the more
abundant.
2. In respect of the second causes, and of the nature of the thing
it selfe, because that which is most difficult, and of the greatest
care and perfection, is not wont to be found but in few. The gifts
of nature are common unto all; of art and industry to fewer, but the
gifts of grace to fewest of all. There are more good Taylors, then good
Physitians, and more good Physitians then good Kings. So that that hath
the greatest perfection, which is given but to a few.
_Vse_ 1. This may serve to admonish us, to be so much the more diligent
to make our election and calling sure.
2. To exhort us, to give God thanks, that he hath made us partakers of
that happinesse, which he grants but to a few.
Doctrine 5. _All the godly, that will be made partakers of Gods mercy,
must be preachers of righteousnesse, as Noah was._
Now righteousnesse is preached not only in words, but also in deeds.
For so it is wont to be said, The thing it selfe speaketh, not the
tongue only, _Philippians 2.15,16._
_Reason._ Because no man can escape the revenging justice of God,
unlesse he labour to follow and advance the righteousnesse that is
prescribed by him.
_Vse_ 1. This may serve to condemne and reprove those, that are rather
Preachers of unrighteousnesse, then of righteousnesse.
2. To exhort us, more and more to stir up our selves to have a care of
this duty.
* * * * *
Verse 6. _And turning the Cities of Sodome and Gomorrha into
ashes, condemned them with an overthrow, making them
an ensample unto those that after should live ungodly._
Verse 7. _And delivered just Lot, vexed with the filthy
conversation of the wicked:_
Verse 8. (_For that righteous man dwelling among them, in
seeing and hearing, vexed his righteous soule from day
to day, with |their| unlawfull deeds._)
The Analysis.
In these verses is contained the third example, which is divided after
the same manner, as the second was. For here he speaks of the judgement
of God upon the wicked, and his mercy towards the godly. The object of
his judgement are the Cities of _Sodome_ and _Gomorrha_; the manner is,
by fire, which is intimated in these words, _turned into ashes_. The
degree is, in their utter overthrow; the end and use is, to warne those
that should after live ungodly. For such judgements are ensamples not
of a wicked life, but of the condemnation that hangs over the heads of
those that live ungodly; and so they are ensamples to move men, not to
do the like; but to take heed lest if they do after the like manner,
they suffer also after the like manner.
The Doctrines arising herehence.
Doctrine ♦1. _No society of men or policy can hinder the judgement of
God, which he will bring upon them for their sins._
♦ Number omitted in text.
For as in the first example there was the dignity of the Angels, in the
second the multitude of men, so also in this place society and policy;
and Cities that were so noble, _Sodome_ and _Gomorrha_. For they were
Cities that were brought into government, they had Kings, _Genesis
14.2._ This Doctrine is propounded, and proved, _Proverbs 11.21._ & in
_16.5._ it is repeated.
_Reason._ Because the guilt of sin is not lessened, but increased by
means of societies, if they favour sinnes: for they pervert the end
whereunto they were ordained. For whereas the end of all societies is
to restraine sinne, and to advance righteousnesse, _1 Timothy 2.2._
and they on the contrary cherish sin and impugne righteousnes, they do
provoke the anger of God more, then if they were not such societies.
The sin of these Cities is said to be grievous, and crying, _Genesis
18.20._
This may serve for admonition, that Citizens or Magistrates should not
trust too much to their wealth, so that thereby they should be made the
more bold to sin.
Doctrine 2. _The same judgements of God are executed by contrary
causes._
This is gathered therehence, that whereas the old world was destroyed
by water, those Cities were overthrowne by fire.
_Vse._ This may serve for admonition, that sinners should not therefore
think themselves safe, because they have escaped one judgement; for
when they are farthest off from one evil, another is ready to fal upon
them, _Amos 5.19._
Doctrine 3. _Extreame judgements follow extreame sins._
This is gathered therehence, that this was an utter overthrow, because
that these Cities had filled up the measure of their sins.
_Reason._ The reason is taken from the proportion, that is betwixt sin
and the punishment of sin.
_Vse._ This may serve to admonish us, if we cannot altogether avoid sin,
yet with feare and trembling to shun the progresse and continuance in
sin.
Doctrine 4. _They that are unto others examples of sin, shall be also
unto them examples of punishment._
This is gathered from these words: _Making them an ensample_.
_Vse_ 1. This may serve to admonish us, so much the more to take heed,
that we give no scandal unto others, or to be an example in sin.
2. To exhort us to increase in godlinesse by the examples of Gods
judgements upon sinners. For that is the use and end of them, _Amos
4.12._
The other part of the Analysis.
The object of mercy is _Lot_, who is described, 1. By the adjunct, that
he was righteous. 2. By the effect, that his soule was vexed with the
wickednesse of the ungodly, which is more largely set forth, verse 8.
1. By the internall cause, which was his righteousnesse. 2. By the
externall cause, which was their ungodlinesse. 3. By the means, wherby
the external cause or the object did work that effect. And they were
the senses of hearing and seeing. 4. By the occasion, which was his
dwelling amongst them. 5. By the adjunct of time, which was continually.
6. By the degree, which was the highest, as if he had beene put upon
the rack; he vexed, in Greek it is ἐβασώνιζε, tormented.
Besides those that are common unto _Lot_ with the example of _Noah_,
there are these Doctrines to be observed.
Doctrine 1. _Men are accounted righteous or unrighteous in the sight
of God, not so much for some one deed, as for the whole course of their
life._
This is gathered therehence, that _Lot_ is here called _righteous_,
who notwithstanding is spoken of in the Scripture to have committed
a most hainous sin. For those that are said to be _righteous_ in the
Scriptures, are so called, either in respect of the imputation of
Christs righteousnesse, or in respect of some particular cause wherein
they shew themselves ♦righteous, or in respect of that inherent
righteousnesse, which, though it be imperfect, yet is it sincere and
pleasing unto God.
♦ “righteteous” replaced with “righteous”
_Vse_ 1. This may serve to refute the Papists and others, who as
soone as they reade that any one is called righteous in the Scriptures,
presently conclude that a man may fulfill the whole law, and stand upon
his own merits before God.
2. To comfort the godly, who sometimes fall through infirmity. For
if they continually labour to please God, God in mercy accounts them
righteous.
Doctrine 2. _There are sometimes righteous men found in the midst of
the ungodly._
This is gathered therehence, that righteous _Lot_ dwelt amongst the
_Sodomites_.
_Vse_ 1. This may serve to refute those, that when they sinne put the
fault upon others with whom they live, as if they could not be godly
because others are wicked.
2. To exhort us, to strengthen our minds against the wickednesse of
the age, and places, or men, amongst whom we live. For like as that
servant deserves well of his Master, that sticks close unto him, when
all others forsake him; so also are they most acceptable unto God, that
adhere unto him, when all others not only forsake him, but also are
against him; so did _Noah_, _Genesis 6.8,9._
Doctrine 3. _Those that are righteous, even whiles they live amongst
the ungodly, are grieved for their impiety._
This is gathered therehence, that _Lot vexed_, &c. So _Psalms 119.158._
_Acts 17.16._
_Reason._ Because when godly men do most of all desire, and take care
for to advance the glory of God and the salvation of others, they
cannot but be grieved, when they see no reckoning made of either.
_Vse_ 1. This may serve to condemne those, that take delight in no
company so much as in the company of the ungodly. ♦2. Those that are
not sorry for their own sins, much lesse for others.
♦ I suspect this “2.” is a misprint. This is not a new point
but an expansion of the first sentence.
2. To instruct us, to judge of our selves hereby, in that conversation
which we have with wicked men. For if we are thus wrought upon, when we
see it, then it is a signe of a good conscience.
* * * * *
Verse 9. _The Lord knoweth how to deliver the godly out of
temptations, and to reserve the unjust unto the day of
judgement to be punished_, or _suffering punishment_.
The Analysis.
This is the generall conclusion, the premisses whereof the former
examples make up, and it is disposed in a copulate axiom, the former
part whereof is of the mercy of God, and the latter of his justice.
Where we may take notice of the reason of this order, which may be
two-fold. 1. Because in the premisses he had spoken of mercy in the
last place; therefore that the connexion might be evident, he puts it
first in the Conclusion; and because he intends to speak more at large
of the wicked afterwards, therefore he mentions Gods justice towards
them in the last place. 2. The Apostle doth first of all conclude the
mercy of God towards the godly, because it was his primary intent and
purpose to comfort and strengthen the godly. The object of Gods mercy
is the godly. The act and effect thereof is, to deliver them from
temptation. The object of his justice is the wicked. The act and effect
thereof is, to reserve them unto the day of judgement. Where he addes
the manner how they shall be reserved, namely so, that they shall in
the meane time suffer punishment. The cause and reason of these acts
and effects, as well of his mercy as his justice, is the wisdome of
God, or his knowledge joyned together with his will; as that first word
intimates unto us, _The Lord knoweth_.
The Doctrines arising herehence.
Doctrine 1. _We have need of divers arguments to confirme our faith
touching the mercy and justice of God._
This is gathered therehence, that the Apostle was so carefull to
conclude this, and by so many arguments.
_Reason_ 1. Because faith is not, as knowledge and sense is, to have
such a full and evident assurance, as excludes all manner of doubting,
but it hath some obscurity in the object, and so admits of divers
doubtings, which must be removed by such-like arguments.
2. The imperfection of our faith, which must be helped by these means.
3. The multitude of objections and temptations, which fight against
this faith.
_Vse_ 1. This may serve to reprove the security and presumption of
those, that feele no want in this kinde.
2. To admonish us, to use all diligence, and to search out all the
arguments that may be, to edifie our selves in this faith.
Doctrine 2. _They that are truly righteous, so that they are vessels of
the mercy of God, are also godly._
This is gathered therehence, that here they are called godly, who
before in the example of _Noah_ and _Lot_, were called righteous.
_Reason._ Because no righteousnesse can be pleasing unto God, which is
not referred unto him and his honour; now this is done no other way,
but by piety.
_Vse._ This may serve to admonish us, not to rest or please our selves
in any righteousnesse, that is separated from true piety towards God.
Doctrine 3. _The sting of every evill of punishment, whereunto men are
obnoxious in this life, is temptation._
This is gathered therehence, that deliverance from temptation is here
put for deliverance from all evill.
_Reason._ Because the afflictions or miseries of this life become
hurtfull unto us only by that means, and as they are in us occasions or
motives unto sin. For that is the nature of temptation, whereof mention
is here made, to induce men unto sinne.
_Vse_ 1. This may serve to admonish us, to beware of the temptation
that is in the evill, more then of the evils themselves.
2. To instruct us, to judge aright of the mercy of God towards
the godly; for although they are not presently delivered from the
afflictions themselves, yet if they be delivered from the temptation
of them, they have great experience of Gods mercy towards them.
Doctrine 4. _God doth very well know how to performe all those things
that he hath either promised to the godly, or threatned to the wicked._
_Vse._ This may serve to admonish us, not to judge of the event of
these things, or of the successe of the godly or the wicked, according
to those things that we see, but to referre all these things unto the
knowledge and wisdome of God, resting upon the beliefe of those things
which he hath promised.
* * * * *
Verse 10. _But chiefly them that walk after the flesh in
the lust of uncleannesse, and despise government:
presumptuous are they, selfe-willed: they are not
afraid to speak evill of dignities_.
The Analysis.
In this verse is contained the particular conclusion of the former
arguing: because he doth particularly apply unto the false teachers of
that age, that which he had affirmed in generall of the unjust, verse 9.
Therefore this particular conclusion is joyned with the generall, not
by a bare _copula_, but by a gradation from the lesse to the greater,
as it is intimated in that first word, _But chiefly_: as if he had said,
that all the unjust should indeed suffer punishment, but those most
certainly, and most heavily, that are such as the false teachers are
here described to be. Now they are described both in generall, and in
particular. In generall the effect of their wicked walking, in those
words, _them that walke_. Of which effect, 1. he shewes the principall
cause, which is, _the flesh_. 2. The administring, or next cause,
which is _the lust of the flesh_, that is, the vicious motions and
inclinations of corrupt nature: which is illustrated by the proper
effect thereof, _uncleannesse_, because the motions of the flesh do
spiritually defile the soules of men, so that it makes them polluted
in the sight of God. The particular description is by a particular sin,
which is, a contempt of lawfull authority: which sin is illustrated by
its effect, that is, that they do contemptuously reproach dignities;
where he shewes the manner of this effect which is adjoyned, that they
do it boldly and selfe-willed.
The Doctrines arising here-hence.
Doctrine 1. _Although all sinners may deservedly feare the judgement of
God, yet there are some that may more certainly expect the severity of
that judgement._
This is gathered from these words; _But chiefly them_.
_Reason._ By reason of that proportion which is kept betwixt the sins
and their punishments. Now they that may most certainly expect this
severity of judgement, are such especially, as are very much given unto
those sins, whereby we read in the Scriptures that men have brought
upon themselves swift destruction.
_Use._ This may serve to admonish us, most of all to beware of those
sins that do most hasten our damnation.
Doctrine 2. _There is no one sin so heinous, as to walk in the wayes of
a sinner._
This is gathered from these words; But chiefly them that walke.
_Reason_ 1. Because the act of sin doth not so much condemn as the
habit of sin; like as on the contrary, the habit of any vertue doth
much more commend a man, then any particular act, though it be of great
note.
2. Because he that walks in the way of sin, addes impenitency unto
his sins; now impenitency doth condemne men more then any sin, because
there is no way to escape the anger of God, but by repentance.
_Vse_ 1. This may serve to condemne those, that please themselves
therein, that they are not murtherers, nor adulterers, nor robbers,
&c. when in the meane time they walk in the way of other sins, who do
either contemne the worship of God, or neglect faith, hope, and charity,
and are altogether ignorant of the like vertues.
2. To admonish us, to take heed unto our selves, by a timely and daily
repentance, that we walk not in sins, though we cannot abstain from all
sin. Sinners are not so much hatefull unto God, as the workers of sin,
and such as walk in it.
Doctrine 3. _There is in all men while they are in this world, some
cause pricking and stirring them up unto sin._
This is gathered therehence, that the flesh is here put as the
beginning of all those sins, whereunto these wicked men were given.
Now it is called the flesh, because it doth extend it selfe as largely
as the flesh or body of man, being carnall: and so is in all and every
particular man in common and without any exception. This is proved
first _Galatians 5.17._ _Iames 1.14._ _Matthew 15.19. _ Secondly, it
is confirmed also by reason and experience, because when there is no
outward object or perswasion that can induce us unto sin, yet we feele
such little sparks arising in our selves, that will set the whole man
on fire, if they be not quenched betimes.
_Vse_ 1. This may serve for instruction, 1. To refute their dreame,
which imagine a perfection in this present life. 2. To refute the
Papists, who say that concupiscence after Baptisme is not formally a
sin. For that which of its own nature produceth sin, must needs have
the nature of sin. For _quale effectum, talis causa_, such as the
effect is, such is the cause.
2. To admonish us, diligently to beware not only of outward
provocations, that might lead us into temptation, but also of our
selves and our own hearts; for there lyes our greatest danger.
Doctrine 4. _Sinne doth not consist only in outward words and deeds,
but also in the inward lusts and affections, which are contrary unto
the law of God._
_Reason_ 1. The first reason is taken out of the places of Scripture,
wherein God is called a Spirit, and is said to look most unto the
Spirit and heart of man.
Sidenote: _Matthew 15.19._
2. The second is taken out of those places, where sins are said to come
from the heart. For sin can come ♦from the heart no other way, but by
the means of such vicious lusts of the flesh.
♦ “fro” replaced with “from”
3. From the expresse words of God, _Genesis 6.5._ & _8.21._
4. The same is shewed unto us by the contraries, because the inward
affections of men, that are good, are very pleasing unto God: Therefore
after the like manner evill affections and desires must needs displease
him. The amplification of this truth may be taken therehence, that
there is no sin properly in the outward words, and deeds, but as they
depend upon the inward affection of the heart. For if it were otherwise,
then a man might be compelled unto sin, which is altogether untrue, and
contrary to common sense.
_Use._ This may serve to refute and condemne those, that take little or
no care at all, about their thoughts or inward affections, so that they
can any way excuse their outward words and deeds. 2. To admonish us,
therefore to watch over our inward affections and thoughts. For this is
the property of a true Christian. Those that are out-side Christians,
look only unto outward things; they that do inwardly and in heart feare
God, are no lesse carefull of their inward thoughts then they are of
their outward words.
Doctrine 5. _Sins of this kind, like as all others also, do defile a
man._
Some sins are said in a speciall manner to defile a man, namely such,
as pertain unto the unlawfull copulation of the flesh, and transgresse
the tenth Commandement.
_Reason._ Because they do in their nature also defile the body and
person of a man. But all sins do also defile the soul of man, because
they leave a blemish behind them, which makes the soul of the sinner
deformed, and lesse pleasing unto God, _Matthew 15.20._ This is it
which was heretofore signified in the Ceremoniall Law by all those
uncleannesses, separations, washings, and purgings, which are so
frequently spoken of by _Moses_. This also is that, which is intimated
unto us in Baptisme.
_Use_ 1. This may serve to condemn those, that do not only take delight
in their sins, but also seeme to boast of them, as if they should glory
in their own dung.
2. To admonish us, to learne hence more and more to abhorre all sin,
as a most filthy and detestable thing. Besides that generall defiling
which is common to all sinne, the Apostle seems here to intimate that
speciall defiling, which is in wantonnesse, as it appears by verses
14. & 18. But of this we shall have a fitter opportunity to speak
afterwards.
Doctrine 6. _It is a most heinous sin to despise government, or the
superiour lawfull power._
This is confirmed, _Romans 13.1,2._
_Reason_ 1. Because they which despise lawfull power, despise the
ordinance of God. It is the Apostles reason in the same place. For
although God hath prescribed unto men no speciall forme of government,
yet he hath appointed, that there should be some certaine kind of
governing, and so approves of all power, which is not contrary unto
nature, or unto his revealed will.
2. Because such a contempt is against the common good, and tends to the
disturbance of humane society.
3. Because it gives occasion to the overflowing of all other sins. For
this is the reason why the authority of superiours is established in
the first Commandement of the second Table, because if that be despised
or neglected, all the other Commandements, not only of the second,
but also of the first table, are quite destitute of those things that
should strengthen them, as touching those means which men can use.
_Vse_ 1. This may serve to refute the Anabaptists and those that tread
in the steps of such hereticks, whiles they maintaine that the civill
Magistrate is clean contrary to Christian religion.
2. To reprove those, that although they confesse the power in words,
yet in their deeds resist it, nor do they respect it farther then it
makes for their lusts.
Doctrine 7. _The effect of contempt is, to reproach a man, and speak
evill of him._
_Reason._ Because reproaches and contumelies come properly from pride,
whereby a man thinks himself better then another. For otherwise he
could not reproach another man, but the same reproach would fall upon
himselfe also. Contempt is the daughter of pride, and the mother of
such nephewes.
_Use_ 1. This may serve to admonish all Christians, to abstaine from
reproachings and evill speakings. For there is none that dares affirme
that it is lawfull for him to despise his brother.
2. To admonish us, to beware of pride and the contempt of others, if
we would not break forth into such sins, that are so unworthy of a
Christian man.
_Question._ Here ariseth a question, Whether we may not sometimes
reprove the sins of men somewhat sharply?
_Answer._ That this is lawfull is proved by the approved practise of
the Prophets, Apostles, and of Christ himselfe also; but with these
cautions. 1. That the sin which we reprove be manifest. 2. That the
check be so directed, that it be done to the sin rather then to the
man. 3. That there be together with it a manifestation of our charity.
4. That we be not moved unto this vehemency chiefly by our own private
injuries, but by the zeale that we beare unto the glory of God and the
salvation of others.
Doctrine 8. _Amongst those circumstances of sinne, mentioned in the
text, there is none whereby it is more aggravated, then stubborn
boldnesse, and selfe-willednesse._
This is gathered from these words: _Presumptuous, selfe-willed_, &c.
_Reason_ 1. Because they are tokens of a will sinning with full consent.
2. They are tokens of a seared conscience.
3. They are most contrary unto repentance.
_Vse_ 1. This may serve to condemne those, that account it a great
praise unto themselves, that they are bold to commit all kind of
villanous acts: they neither feare men, nor God himselfe; as it is
said of the unjust Judge in the Gospel.
2. To admonish us, although we cannot wholly abstaine from all sin, yet
to take heed that we do not please our selves in any sin, nor to go on
and persist stubbornly, and presumptuously in it.
* * * * *
Verse 11. _Whereas Angels which are greater in power and might,
bring not railing accusation against them before the
Lord._
The Analysis.
That the Apostle may aggravate that sin, which he had laid to charge of
the false teachers in the former words, he makes a comparison betwixt
them and the Angels, such as is made, verse 9. and the 10. But in this
comparison there is contained a two-fold dis-similitude, namely, of
their condition, and their actions. Their condition, because the Angels
are high and mighty, but these men were of a low mean condition. Their
actions, because the Angels abstained from speaking evill of dignities,
but these men gave their minds unto it. The former dis-similitude is
set forth by a kind of inequality, of greater and lesser, because there
is indeed a very great inequality, but this dis-similitude ariseth from
the inequality. Both parts of the comparison are disposed in a discreet
axiom as it were to this sense. Although the Angels do farre exceed
these dignities in power, yet they do not speak evill of them; but
these men, although they be far inferiour unto them in power, yet they
fear not to speak evill of them.
Touching the former part of the comparison two questions may be made.
_Question_ 1. In what sense the Angels are said to be greater in power
and might?
_Answer._ The Angels are said to be greater in power and might, not so
much in respect of the false teachers, as in respect of the dignities
themselves, whereof the Apostle here speaks. And the reason is, not
only because they are of a more excellent nature then men; but also
because God hath set them over men, and commanded them to watch over
Governments, Common-wealths, and consequently over dignities. Whence
they are often called in Scripture _Dominions_, as _Ephesians 1.21._
_Question_ 2. How this is true, that they do not bring railing
accusation against dignities, when God himselfe sometimes speaks evill
of them, and makes the Angels to execute his malediction?
_Answer._ They are said to abstaine from speaking evill, 1. Because
they do not speak evill, but when God commands them, and therefore
it is not their malediction so much as Gods. 2. Though they do speak
evill of the men that are set in authority, and do evill also unto
them sometimes, as we see in the example of _Herod_, and in the Host of
_Senacherib_, yet they do not speak evill of the dignities themselves,
which was the sin of these imposters, of whom the Apostle speaks.
The Doctrines arising herehence.
Doctrine 1. _Their sin is the greater, who are of a lower condition, if
they wax proud and despise dignities, then if they were set in a higher
degree._
This is the ground of the Apostles comparison. For otherwise it would
make nothing to the aggravation of the sinne of these men.
_Reason_ 1. Because his sin is the greater, that is drawn unto sin upon
the lighter occasion or smaller temptation.
2. Because such men are not moved by those reasons, that might and
should with-hold them from committing such a sin, which other men have
not after the same manner.
_Vse._ This may serve for condemnation, to condemne the fashion of some
men of the lowest rank, who even in that condition of life are as proud,
and more also sometimes, then they that are in the highest degree of
dignity and honour.
Doctrine 2. _The Angels are greater in power then all men._
_Vse._ This may serve for the comfort of the faithfull, because God
hath given the Angels a speciall charge over them, so that they are
said to pitch their tents about them.
Doctrine 3. _These powerfull Angels do most religiously abstaine from
all sinne._
For what is here said in speciall, is to be understood also in generall.
_Vse._ This may serve to admonish us, therefore the more carefully to
beware of sin; both because we are bound by the Law at least as well as
they, and also because otherwise we cannot have those good and powerful
ministring Spirits to take care of us.
* * * * *
Verse 12. _But these as naturall bruit beasts, made to be taken
and destroyed, speak evill of the things that they
understand not, and shall utterly perish in their own
corruption._
The Analysis.
The other part of the comparison is contained in this verse, wherein
the sin of the false teachers despising and speaking evill of dignities,
is aggravated by a new comparison of the like, so that in this
verse there is both a shewing of the dissimilitute, and also a whole
similitude explained by its parts. The proposition of this similitude
containes a description of naturall bruit beasts: the Apodosis contains
a description of false teachers, according to those qualities which
they have proportionably with those bruit beasts. The description of
the bruit beasts contains three things: 1. Their inward nature, which
is expressed by a negation, that they are _void of reason, bruits_.
2. Their acts or operations, which are said to proceed, not from
counsell, but _from nature, naturall_. 3. Their end and destruction,
that they are _taken and destroyed_. To these there are three also
answerable in false teachers: 1. That they are void of judgement,
_they understand not_. 2. That they are carryed with a naughty passion
to speak evill, _speak evill of the things that they understand not_.
3. That they bring upon themselves destruction; _they shall perish in
their own corruption_.
The Doctrines arising herehence.
Doctrine 1. _Sin, where it reignes, turnes a man into a bruit beast as
it were._
This is shewed in all those places of Scripture, where wicked men are
compared unto bruit beasts, either in generall, or in speciall, to
Horses, Mules, Dogs, Swine, Foxes, Wolves, Beares, Lions, &c. Yea, they
that are in greatest honour and esteeme in this world, are accounted no
otherwise of by God, then as bruit beasts. The Monarchs, in _Daniel_,
are alwayes compared unto wild beasts; and the Roman Emperours that
persecuted the Church, are pointed out in the Apocalyps by the name of
the Dragon. And the Pope is not only called a beast, but is described
as a very great monster among the beasts, with seven heads, and ten
hornes.
_Vse_ 1. This may serve to condemn those, that please themselves in
their sins.
2. To admonish us, so much the more to beware of sinne, lest at length
with _Nebuchadnezzar_ we be cast downe from the greatest glory to the
lowest condition of all.
Doctrine 2. _The fountaine of all this sin and misery is the want of a
right and spirituall judgement._
_Vse._ This may serve to admonish us, diligently therefore to betake
our selves unto prayer, and other means, that are sanctified by God,
for the enlightning of our mind, and keeping it sound.
Doctrine 3. _A signe of such a condition, that is, of a man turning to
a bruit beast, is, to follow the passions of corrupted nature, without
reason._
_Vse._ This may serve to convict and condemne many, that seeme unto
themselves to be excellent men.
Doctrine 4. _Such men do corrupt also whatsoever naturall goodnesse
they have in them._
This is gathered from this word, _corruption_, as it is explained,
_Iude_ verse 10.
_Vse._ This may serve to admonish us, therefore to hate and detest such
courses.
Doctrine 5. _Such sinners are entangled in their sins, and kept unto
destruction, like as bruit beasts in their snares, wherewith they are
taken._
So _2 Timothy 2.26._ _Lamentations 1.14._
_Vse._ This may serve to admonish us, to flye from all corruption, as
we would from the snares of eternall death.
* * * * *
Verse 13. _And shall receive the reward of unrighteousnesse, as
they that count it pleasure to riot in the day time:
spots |they are| and blemishes, sporting themselves
with their own deceivings while they feast with you:_
Verse 14. _Having eyes full of adultery, and that cannot cease
from sin, beguiling unstable soules; an heart they
have exercised with covetous practises, cursed
children._
The Analysis.
After that description of these men, which was set down in the
three fore-going verses, here in the beginning of this 13 verse, is
againe repeated that just punishment which they must expect: _they
shall receive the reward of unrighteousnesse_. Then he makes a new
description of the same men, that they might wax the more fierce if
it were possible. And he describes them by three chiefe vices, 1. By
the luxury, whereunto they gave their minds. 2. By their uncleannesse,
3. By their covetousnesse. Their luxury is set forth and aggravated,
1. By the adjunct of pleasure. 2. By the adjunct of time, that it was
in the _day time_. 3. By the effect, that they did by this means, as
spots and blemishes, defile not only themselves, but also those with
whom they were conversant. Of which effect also he shewes the cause
in another effect, that _deceiving_ was joyned with this luxury. Their
uncleannesse is described, 1. By the helping causes or instruments,
in these words: _Having eyes full of adultery_. 2. By the adjunct of
constancy, because _they cannot cease from sin_. 3. By the effect,
_beguiling unstable soules_. Their covetousnesse is explained, 1. By
the primary subject of it, in these words, _the heart_, there it was
seated. 2. By the adjunct of custome, in these words, _A heart
♦exercised_. Last of all, the end and summe of this description is
expressed, that they are _accursed children_.
♦ “exexcised” replaced with “exercised”
The Doctrines arising herehence.
Doctrine 1. _When we think of the sins of wicked men, we should
likewise think of their punishments._
This is gathered therehence, that the Apostle doth ever now and then
put in this, while he speaks of these mens sins.
_Reason_ 1. Because these two are in Gods purpose and their own nature
knit together.
2. Because the consideration of sin doth oftentimes more hurt then good,
if the consideration of the punishment be not joyned unto it.
_Vse._ This may serve to condemne those, that take delight only in the
commemoration either of their own, or other mens sins.
Doctrine 2. _Profuse luxury is a signe of a man sinning securely._
This is gathered out of the text, and it is expresly set down, _Iude_
verse 11.
_Reason._ Because such men do either not think at all of the judgements
of God, or do labour at least to remove such thoughts out of their
minds.
_Vse_ 1. This may serve to instruct us, not to account such men happy,
as the multitude useth to do.
2. To admonish us to beware of such excesse.
Doctrine 3. _Luxury, the more it is shewed openly, the more it is to be
condemned._
This is gathered from that Epithete, _in the day time_.
_Reason._ Because it is so much the farther off from shame, and
consequently from repentance.
_Vse._ This may serve to condemne that impudence, which many men have
gotten.
Doctrine 4. _There is the greatest danger in those sins, from which the
greatest pleasure and delight ariseth._
_Reason._ Because pleasure is a signe of a perfect habit.
2. Because pleasure is very hardly left.
_Use._ This may serve to admonish us, to beware of those delights which
arise from sin.
Doctrine 5. _They that please themselves most in their sins, do most
defile and contaminate both themselves and others._
This is gathered from these words, spots and blemishes, as it is also
_Iude_ verse 12.
_Reason._ Because the more any sin appears in the Church, the greater
dishonour doth it bring, not only to the sinner himselfe, but also to
the whole Church, whereof he is a member.
Doctrine 6. _The outward members also of wicked men are full of
wickednesse._
This is gathered therehence, _Having eyes full_, &c.
_Reason_ 1. Because out of the abundance of the heart all our faculties,
and all the instruments of operations receive impressions answerable
unto the heart.
2. Because sin, or temptation unto sin is admitted into the heart it
selfe by the outward senses, as by channels or gates; so that the eyes
and such like corporeall instruments are filled two wayes, both in the
ingresse and the egresse of sin: Whence it comes to passe, that as the
gates of a great City use to be fuller then the other parts of the City,
by reason of the frequent ingresse and egresse of people, so also are
the eyes of such like men.
_Use_ 1. This may serve to instruct us, to see and bewaile the
miserable condition, whereunto men are obnoxious by reason of sin;
because they have no part clean or void of sin.
2. To admonish us, to use all care to cleanse our selves, and all our
faculties and parts both of body and mind from such uncleannesse.
Doctrine 7. _The uncleannesse of the body is oftentimes joyned with
impurity of religion._
This is gathered from these words; _adultery_.
_Reason_ 1. Because the hindring cause or that which keeps it off is
removed, namely, pure religion.
2. Because this is the just judgement of God, _Romans 1.26._
3. Because by reason of these carnall affections men do withdraw
themselves from piety, or impugne it.
_Vse._ This may serve to admonish us, so much the more religiously to
imbrace purity in religion.
Doctrine 8. _In such men covetousnesse is oftentimes joyned with their
impiety._
This is gathered from these words, _covetous practises_.
_Reason._ Because that doth chiefly pertaine to the rule and sway which
the devill exerciseth over his servants, _1 Iohn 2.16._
2. Because by covetousnesse they seek those things that serve to
nourish their impurity of life.
_Vse._ This may serve for a generall admonition, to abstaine even from
the least sins, if we would not admit of others also.
Doctrine 9. _The exercising of the heart unto such sins, doth very much
strengthen and increase them._
This is gathered from that word: _A heart they have exercised_.
_Reason_ 1. Because exercising a mans selfe unto sin brings in and
increaseth the habit.
2. It is a token that a man takes pleasure in such sins. For no man
doth willingly exercise himselfe in those things wherein he takes no
delight.
_Use._ This may serve to admonish us, according to the counsell of the
Apostle, _1 Timothy 4.7._ to exercise our selves unto godlinesse, not
unto wickednesse. For as the Apostle there saith, verse 8. that _bodily
exercise profiteth little_; so in this comparison may it be said, that
the exercise of sin is not only unprofitable, but very hurtfull.
Doctrine 10. _They that are after this manner accustomed unto their
sins, are hardned in them._
This is gathered from these words; _They cannot cease from sinne._
_Reason._ Because by this means sin gets great strength and dominion.
2. Because every way unto repentance is stopped up.
_Vse._ This may serve to admonish us, to leave off our wicked purposes
in time.
Doctrine 11. _Such men are most to be detested._
This is gathered from these words: _cursed children_.
_Reason._ Because they are most opposite and contrary unto that which
is most to be loved.
_Vse._ This may serve to exhort us, to shew our zeale in flying from
sin and sinners.
* * * * *
Verse 15. _Which have forsaken the right way, and are gone
astray following the way of Balaam the son of Bosor,
who loved the wages of unrighteousnesse,_
Verse 16. _But was rebuked for his iniquity: the dumbe Asse
speaking with mans voice, forbad the madnesse of the
Prophet._
The Analysis.
The Apostle here still continues in explaining and illustrating the
covetousnesse of these men by way of a similitude, which he makes
betweene them and _Balaam_ the son of _Bosor_. Now the quality wherein
they are compared is first propounded in generall, that they followed
his way, that is, they imitated him in the like manner of doing, and
then set forth in particular, 1. By the effect, that they forsook the
right way, and went astray into by wayes, that is, into naughty and
wicked wayes. 2. By the proper cause of this effect, that they loved
the wages of unrighteousnesse, like as he loved it, that is, for the
desire of filthy lucre they gave themselves over unto impiety and
unrighteousnesse. 3. By the adjunct that followes upon this effect,
namely, Gods rebuking of him, verse 16. which is set forth by the
instrument, that he made use of to do it, namely, a dumbe Asse. The
fitnesse also of this instrument as he was made use of at that time,
is declared by their inequality, because he shewes that this Asse was
in some sort wiser then his Master. For when the Master, though he was
a Prophet, was mad, this Asse by his wisdome as it were, rebuked and
corrected that madnesse.
_Question._ But here a question may be made concerning this _Balaam_
the son of _Bosor_, who is here called a Prophet, and yet is said to
have sinned most wickedly, Whether he were a true Prophet of God, or no?
_Answer._ He was sometime endued with the gift of Prophesie that God
had communicated unto him, as it appears, _Numbers 22._ so 23, 24. But
in a speciall manner in 23.26. the Lord is said to have _put words into
his mouth_, so also verse 20. & chapter 24.2. _the Spirit of the Lord_
is said _to have come upon him_, and verse 4. he is said to have _heard
the words of God_. Yet he was not a holy Prophet of God, but as he was
given to other vices, and especially to covetousnesse, so also he was
skilfull in the Magick arts, by whose helpe, as it is said _Numbers
24.1._ he used to seek for inchantments. Such an one therefore he was
amongst the Prophets, as _Iudas_ was amongst the Apostles: of which
sort also the old Prophet that dwelt at _Bethel_, seemes to have beene
in some respect.
The Doctrines arising herehence.
Doctrine 1. _The wicked of every latter age do in their courses imitate
those wicked men, that lived before them._
This is gathered from these words: _Following the way of Balaam_.
For these men did not propose _Balaam_ unto themselves for an example
to imitate, but because they went in the same wayes, therefore they are
said to have followed him.
_Reason_ 1. Because that in-bred corruption, from which such wicked
courses are derived, as from their originall fountaine, is one and the
same. For although it doth not work alwayes and in all altogether after
the same manner, yet when it meets with natures alike, and the like
occasions also happen, then it is no lesse like it selfe, then an egge
is like an egge.
2. Because the same teacher of wickednesse, the tempter and old Serpent
works effectually in his bond slaves throughout all ages.
3. Because oftentimes also the courses fore-going do not only by
tradition, but by transmission as it were also beget courses like
themselves.
_Vse_ 1. This may serve to enforme us, not to be too much troubled at
the wickednesse of men, that live with us, because there is nothing new
under the Sunne in that kinde.
2. To admonish us, not to expect any singular thing from wicked men,
while they remaine such, above that which we read of other wicked men
before them in ancient time.
3. To exhort us therefore, to labour to be like the ancient godly men,
that are commended in Scripture.
Doctrine 2. _This is common to all the wicked, to forsake the right way,
and go astray in that which is not good._
This is gathered from these words, _Which having forsaken the right way
are gone astray_.
_Reason_ 1. Because the right way is in observing the will of God, or
in doing the good works which God hath before ordained that we should
walk in them, _Ephesians 2.10._ _Psalms 119.1,2._ &c. But wickednesse
is another crooked way, which men have found out themselves, cleane
contrary to the will of God.
2. Because that is the right way which certainly leadeth unto life, and
eternall happinesse, _Matthew 7.14._ but wickednesse tendeth unto death,
_Proverbs 7.27._ & _8.36._
_Use._ This may serve to admonish us, diligently to beware of this
going astray, alwayes looking unto the right way.
Doctrine 3. _Covetousnesse, where it prevaileth, doth most certainly
produce this going astray from the right way._
This is gathered from these words: _who loved the wages of
unrighteousnesse_: so _1 Timothy 6.17._ He that trusts in uncertaine
riches, doth not trust in the living God; and therefore he doth
necessarily follow a new way clean contrary unto that which the true
and living God hath shewed us.
_Reason._ Because a covetous man is obnoxious unto all the temptations
of the devill, which have any shew of gaine; so that he accounts gaine
godlinesse, _1 Timothy 6.5,9._ and this is it which is meant in the
text, _they love the wages of unrighteousnesse_, that is, they seek
lucre, though it be joyned with the greatest iniquity.
_Vse_ 1. This may serve to admonish us, to take heed therefore and flye
from covetousnesse, as from the greatest plague and enemy of godlinesse,
_Colossians 3.5._
2. To exhort us, to labour for contentment, _1 Timothy 6.6,8._
Doctrine 4. _All such wickednesse is rebuked by God._
This is gathered from the beginning of verse 16. _But was rebuked_, &c.
_Reason_ 1. Because the Scripture and law it selfe which is
transgressed by sin, doth therefore rebuke that sin, _Romans 7.7._
2. The consciences of sinners do usually also check them, _Romans 2.15._
3. The very creatures do it also after their manner, _Deuteronomy
31.28._ and if they should not in their appointed order sufficiently
rebuke sinners, there should some extraordinary miracle be shewed
rather then they should not be convicted, as we see here in the example
of _Balaam_.
_Vse_ 1. This may serve to admonish us, to apply our minds unto these
rebukings of God, and not to be carelesse of them, as desperate men
use to be; but to yeeld unto them, and shun all those things that are
rebuked by God, either in the Scriptures, or in our consciences, or in
the creatures.
2. To exhort us, to use all diligence to seek and preserve in our
selves that testimony of God and our conscience, which may be for our
comfort, and not for our rebuke.
Doctrine 5. _Those men are extreamly and brutishly mad, that will
not be rebuked or stopped in their impiety, unlesse it be by some
miraculous worke._
This is gathered from the end of verse 16. _the dumbe Asse speaking
with mans voice, forbad the madnesse of the Prophet_.
_Reason._ Because such men are deprived of common sense touching
spirituall things, and are given over unto a reprobate sense.
_Vse._ This may serve to admonish us, to beware of that hardnesse of
heart, which cannot beleeve God speaking in his word; and not to give
way to that vaine imagination, which _Dives_ with his brethren is said
to have maintained, _Luke 16.30._ and _Abraham_ refutes, verse 31.
* * * * *
Verse 17. _These are welles without water, clouds that are
carried with a tempest, to whom the mist of darknesse
is reserved for ever. _
Verse 18. _For when they speak great swelling words of vanity,
they allure through the lusts of the flesh, through
much wantonnesse, those that were cleane escaped from
them who live in errour._
Verse 19. _While they promise them liberty, they themselves
are the servants of corruption: for of whom a man is
overcome, of the same is he brought in bondage._
Verse 20. _For, if, after they have escaped the pollutions
of the world, through the knowledge of the Lord
and Saviour Jesus Christ, they are againe entangled
therein, and overcome, the latter end is worse with
them then the beginning._
Verse 21. _For it had beene better for them not to have knowne
the way of righteousnesse, then after they have knowne
it, to turne from the holy commandement delivered unto
them._
Verse 22. _But it is hapned unto them according to the true
Proverbe; The Dog is turned to his own vomit againe,
and the Sow that was washed to her wallowing in the
mire._
The Analysis.
In these verses is contained a refutation of the false teachers, of
whom a description was made before. Now the sum of this refutation
consists herein, that all those things were vain, which they promised
to their disciples or followers. And this is in generall shewed by
those comparisons which are made verse 17. Where these teachers are
said to be wels as it were, without water, and clouds without raine,
because they make shew of many things worthy to be desired, but they
performe nothing at all. Upon occasion of these similitudes, by the
way he repeats the punishment which God had prepared for them, by a
continuation of the same Allegory, namely, that whereas they are wels
as it were, or clouds making shew of some mist, they shall at length
certainly find the mist of eternall darknesse. 2. The same vanity is
illustrated by the impulsive cause that moved them to spread abroad
their new opinions, which was their swelling vanity, verse 18. in the
beginning, and by the effect thereof, which was their crafty seducing
of Christians to give themselves over to the lusts of the flesh, at
the end of the same verse. 3. The same vanity of their promises is
set forth, verse 19. at the beginning, by the great dissimilitude and
opposition that is betwixt them and their promises. For they promised
liberty unto others, when they themselves were servants of corruption.
Thence the vanity of their promises is made manifest and palpable
as it were; because they promised that, whereunto they themselves
were strangers, and far remote from it. 4. That which is put in the
dissimilitude, namely, that they were servants of corruption, because
some might make a doubt of it, the Apostle confirmes it at the end of
verse 19. by the generall definition or description of a servant, or
that bondage which he meant, namely, that he is another mans servant,
that is overcome by him. For he that is taken by the enemy in warre,
is brought in bondage to him, at least untill he hath payed the just
price of his ransome. 5. The misery of this bondage is amplified in
respect of those, that have made profession of faith and holinesse, by
comparing things unequall, betwixt that condition, whereunto they were
obnoxious before their calling, and this which they have brought upon
themselves by their Apostasie, where the misery of the latter condition
is made greater then the former, verse 20. and the reason of it is
given, verse 21. Because the sin is greater, which is committed after
and against the knowledge of the right way, then that which is done
through ignorance; which inequality is also illustrated by a comparison
of the like things, that is explained in proverbiall sentences, of the
Dog and the Sow, verse 22.
_Question._ Here ariseth a Question, Whether those that were seduced by
the false teachers, were before true believers?
_Answer._ They had that faith which we use to call temporary faith, but
they were never soundly rooted in faith. This is proved out of the 14
verse, where all those that were seduced by these deceivers are called
_unstable soules_. For if they had beene by sound faith grafted into
Christ, then they should have been stable and corroborated in him also.
And whereas they are said verse 18. _to have cleane escaped from the
wicked_, this was, 1. In respect of the profession which they had made
of their true conversion. 2. In respect of the assent, which we must
think that they did give inwardly also unto the word, by which they
were called to this conversion. 3. In respect of the change which
they had made in their outward carriage. 4. In respect of some small
beginning also, whereby they tended towards holinesse it selfe.
The Doctrines arising herehence.
Doctrine 1. _They that go astray themselves from the right way, and
cause others to go astray, whatsoever they make shew of, they have
nothing else in themselves or in their errours but vanity._
This is gathered out of verse 17. and the beginning of 18. For they
are said in the text to be as it were vanity it selfe, as _Solomon_
saith of all things that are under the Sunne, in respect of happinesse
they are vanity of vanities. Now they are said to be vain, 1. Because
they have only a shew of some truth or good, not the thing it selfe.
2. Because they make a shew of communicating some good unto others,
but they do not performe it, nor can they. For that is properly called
vaine, which is void of that thing which it should have, or which is
unfit for that use and end whereunto it should serve.
_Reason_ 1. Because they have forsaken God, who is the fountaine of all
true and solid good.
2. Because they are led by Sathan, who is the father of lyes and of all
vanity.
_Vse._ This may serve to admonish us, to beware therefore of such men,
that we be not in any wise deceived by them. For this were to imbrace
vanity in stead of eternall happinesse.
Doctrine 2. _Yet such men in their vanity are usually most puffed up._
This is gathered from verse 18. in the beginning. So _1 Corinthians
8.1._ _Knowledge puffeth up._ Which if it be true of the knowledge of
things that are true in themselves, if they be not known as they ought
to be known, as it is explained, verse 2. Then much more must we think
so of that knowledge which hath a shew of some singular excellency,
when there is no solid good in it at all.
_Reason._ Because such men seeme to themselves to be wise, not only
above the ordinary sort, but also above those that excell in the Church
of God, yea sometimes above the Apostles themselves and Prophets, and
therefore are wont to boast of some depths which they have; which the
holy Ghost therefore cals the depths of Sathan, _Apocalype 2.24._
_Vse._ This may serve to informe us, alwayes to suspect those men, that
are in a wonderfull manner puffed up with their own private conceits of
some part of religion.
Doctrine 3. _That such men do oftentimes seduce many, and have divers
followers, it comes to passe chiefly thereby, that their doctrine,
either for the matter of it, or the manner of their teaching, is very
agreeable to the carnall lusts of men._
This is gathered from these words: _they allure through the lusts of
the flesh_.
_Reason._ Because as the flesh doth easily apply it selfe at all times
unto carnall doctrine, by reason of that communion that is betwixt them;
so especially and most easily doth it, when the doctrine is covered
with a shew of religion or truth.
_Use._ This may serve for admonition, that if we would be safe from
infection and seducing, we should diligently labour for mortification
of the flesh. For neither are they only in danger of seducing that have
not yet known the truth, but they also that have in some sort clean
escaped from those that live in errour, as it is in the text.
Doctrine 4. _The chiefe lust of the flesh, whereby men are wont to be
seduced, is the love of carnall liberty._
This is gathered from the beginning of verse 19. So _Psalme 2.3._
_Reason_ 1. Because the flesh alwayes seeketh its peace and quietnesse,
which it cannot enjoy, but by giving it selfe over unto the lusts
thereof; and hence it is that carnall men account the command of God
and his Word, a yoke, ♦and strong cords, and bands, &c.
♦ “aud” replaced with “and”
2. Because in liberty there is some kinde of shew of that dignity and
excellency, whereof all the sons of _Adam_ are most desirous ever since
they drank in that poyson of the Serpent, _Ye shall be like Gods._
3. Because it hath a false shadow of that Christian liberty, whereunto
we are called, _Iohn 8.32,33,34._ Hence it is, that the cursed sect
of Libertines, which under a shew of liberty overthrowes all religion,
findeth many well-wishers thereunto, even amongst those that are
Christians in name.
_Vse_ 1. This may serve to condemne those, that alwayes follow after
liberty of what kind soever it be. For Christians are the servants of
righteousnesse, although they be free from sin, _Romans 6.18._
2. To admonish us, to represse and restraine in our selves this carnall
desire of liberty, _1 Corinthians 9.27._
Doctrine 5. _They that most labour for this carnall liberty, are the
most wretched servants of sin._
This is gathered from these words; _they are the servants of
corruption_. So _Romans 6.20._
_Reason_ 1. Because they are overcome and led captive by sinne.
2. Because they give up themselves wholly to obey sinne, _Romans
6. 16.19._
3. Because they remain in this bondage, although it be the worst of
all, with a kind of pleasure; so that they are the servants of sin
more, then those are the servants of men, that are gally-slaves: for
these mens minds alwayes wish for liberty, but the others are very well
pleased in their most servile condition.
_Vse_ 1. This may serve to informe us, how we should stand affected
towards such men. For although they seem to themselves to be the only
happy men almost, yet they are in truth objects most worthy of pity,
and not of envie.
2. To admonish us, more and more to get out of this bondage, by
yeelding our selves wholly unto God and his righteousnesse, _Romans
6.18,19,22._
Doctrine 6. _They that are brought into this bondage, after that they
have made profession and confession of the truth, their condition is
more deplorable, then the condition of other sinners._
This is gathered from, verse 20,21.
_Reason_ 1. Because their sin is greater then other mens. For where no
law is, there is no sin; where the law or the knowledge of the law is
lesse, there the sin is lesse: but where the knowledge of Gods law and
his will is greater, there the sin is made greater and heavier.
2. Because they do wonderfully dishonour God, while they professe
themselves to have known his discipline, and to have had experience of
it in some measure, and do afterwards reject it, and prefer sin before
it.
3. Because the devill the Prince of sin doth more severely beset those,
that he hath withdrawne unto himselfe from the flight as it were,
_Matthew 12.45._
4. Because the anger of God is incensed against such men, _Hebrews
10.26,27._
5. Because there is scarce any place left for them to repent, _Hebrews
6.6._
_Vse._ This may serve to admonish all those, that know the way of God,
to labour also to continue constantly in the same, in all parts of
their life and conversation.
Doctrine 7. _The filthinesse of sinne should make men to abhorre a
returning to the bondage thereof._
_Reason_ 1. Because we are called unto purity.
2. Because we have professed an abomination of that impurity which is
in sin.
3. Because it is abominable unto God, and makes men abominable in his
sight.
_Vse_ 1. This may serve to condemne those, that take delight in this
filthinesse, and think they gain credit unto themselves thereby, by
gracing and setting out their speech with oathes, and labour to make
their conversation pleasing, by applying themselves unto the customes
and vicious and filthy courses of men.
2. To admonish us, to put before our eyes this filthinesse of sin. So
shall we renew our repentance, and be confirmed in the grace of
perseverance.
Illustration: (‡ decoration)
Chapter III.
Verse 1. _This second Epistle (beloved) I now write unto you,
in both which I stir up your pure minds by way of
remembrance:_
Verse 2. _That ye may be mindfull of the words which were
spoken before by the holy Prophets, and of the
commandement of us the Apostles of the Lord and
Saviour._
The Analysis.
THE Apostle now making haste to the end of the Epistle, 1. Repeats
the scope and aime that he had in writing, in the 1 & 2 verses. 2. He
doth again describe those men, of whom he writes this Epistle, that
they should beware, verse 3,4. 3. He refutes their ♦blasphemies, from
verse 5. to verse 11. 4. He shewes the use and fruit of his doctrine,
which all the faithfull should make of it, from verse 11 to the end.
In repeating the end and scope of the Epistle he sets it forth and
describes it, 1. By the _genus_, that it is _a putting in remembrance_.
2. By the effect, that it _stirres up_. 3. By the object, that it was
directed unto them, that had a pure minde. 4. By the means how to
obtaine this effect, namely, those things which were spoken before by
the Prophets, and commanded by the Apostles, verse 2. 5. By the manner
how all these things might be made the more effectuall: to which
purpose he useth a kinde of illustration, namely, that this putting
in remembrance was iterated and repeated with an earnest vehemency.
_This second Epistle I write_, and that with a fatherly kind of love,
which is intimated in the title which he gives them, when he cals them
_beloved_. Of the putting in remembrance we spake before, chapter 1.
verse 12,13. and also of stirring up: Therefore passing over them, we
come to the next.
♦ “blaspemies” replaced with “blasphemies”
Doctrines arising herehence.
Doctrine 1. _The minds of the faithfull should be indued with purity,
and sincerity, that they may receive the divine admonitions as they
ought to be received._
This is gathered from these words: _I stir up your pure minds_. Now he
doth not so much commend them by this his testimony, as shew them, what
thing they ought chiefly to labour for, that they may receive benefit
by this writing. So _Iames 1.21._ and this first Epistle chapter 2.
verse 2.
_Reason_ 1. Because, as in all things that are of any moment, there
is alwayes required some preparing of the subject, for example, as
in husbandry, plowing and harrowing of the ground: so and much more
also is it required that we should prepare our hearts to receive the
word of God with benefit, _Ieremiah 4.3,4._ Now there can be no fitter
preparation, then by sincerity to lay aside all those things, that are
contrary to the word, and hinder the efficacy thereof.
2. Because the word of God is sincere, and therefore it requires
sincerity in those that receive it, _1 Epistle_ chapter 2. verse 2.
3. Because without sincerity nothing at all is done aright. For
sincerity is the common affection of obedience.
_Vse_ 1. This may serve to reprove those, that have no care at all,
rightly to dispose themselves for to receive the word of God aright.
2. To exhort us, to labour chiefly for this purity of minde, and
sincerity of heart.
Doctrine 2. _They that have a pure minde, do willingly receive and
retain those things that are proposed unto them out of the Prophets
and Apostles._
This is gathered from verse 2.
_Reason_ 1. Because Christs sheepe know his voice and follow him, _Iohn
10.27._ Now his voice sounds in the Prophets and Apostles.
2. Because in the Prophets and Apostles all things agree with sincerity,
_1 Peter 2.2._ _Psalms 19.8,9._
_Vse._ This may serve to informe us, to examine our minds according
to this rule: for they that care not for the words of the Prophets and
Apostles, have not purity of minde; but they that cleave fast unto them,
although it be accompanied with divers infirmities, have alwayes in
readinesse a sure argument of their sincerity.
Doctrine 3. _Yet the very best have need to be often stirred up unto
these duties._
This is gathered from these words; _This second Epistle I now write._
So _Philippians 3.1_, and this Epistle, chapter 1. verse 10,13.
Doctrine 4. _Such admonitions are works of Christian charity._
This is gathered from this title, _beloved_.
_Reason_ 1. Because they tend to deliver men from the greatest evill,
and to communicate unto them the greatest good.
2. Because they pertaine unto the communication which is exercised by
charity.
_Use_ 1. This may serve to reprove those that cannot endure admonitions,
and take them for their enemies that use them. _Galatians 4.16._
_2 Timothy 4.3._
2. To exhort us, to exercise our selves unto this duty with all charity.
* * * * *
Verse 3. _Knowing this first, that there shall come in the last
dayes, scoffers, walking after their own lusts,_
Verse 4. _And saying, Where is the promise of his comming? For
since the Fathers fell asleepe, all things continue as
they were from the beginning of the creation._
The Analysis.
Vpon occasion of the Apostles testimony before cited, there is in
these words a new description made of some wicked men of whom we
must greatly beware. For in that he saith, that this is first to be
knowne, what these wicked men are, of whom he doth admonish us, he doth
thereby mean not only to shew that this is necessary to be known for
the understanding and applying of the Apostles words with benefit, but
also that this may and ought to be chiefly observed out of the Apostles
words, namely, that there shall come such men in the last dayes. For
so is this phrase explained, _Iude_, verse 18. These wicked men are
described in generall, 1. By their impiety towards God, that they
are _scoffers_. 2. By their impurity of life and deeds, that _they
walke after their own lusts_. Then in special by their arguing, that
the wicked scoffers used, to defend their impiety, and to remove the
contrary doctrine from themselves, verse 4. For in those words is
expressed, 1. their scoffing, which was before noted in generall, and
2. their argument is set forth, whereby they would perswade themselves
and others, that they might walk after their own lusts, without feare
or danger: namely, because the comming of God, the expectation whereof
did deterre men from such a life, is not to be feared, in these words:
_Where is the promise of his comming_? Now this they confirmed to
themselves and others by a vaine comparing the times that went before
with those that were to come; that whereas there was no comming of
the Lord to judge the world since the times of the Fathers, and from
the creation of the world, there was no cause to feare that any such
thing would happen at the end of the world, in these words, _For since
the Fathers fell asleepe, all things continue as they were from the
beginning of the creation_. Now this whole description, or rather the
thing described, that is, this impiety, is illustrated by the adjunct
of time, wherein chiefly and by a speciall kind of eminency or
abundance it is found, namely, _in the last dayes_.
The Doctrines arising here-hence.
Doctrine 1. _In the reading of the Scriptures we must give speciall
heed unto those things whereof we have greatest use._
This is gathered from these words: _Knowing this first_. For the
Apostle would, that for the present they should first and chiefly think
of those things, that the Apostles had spoken for their present use,
touching those wicked men.
Doctrine 2. _The Scripture foretels most grievous things of the last
dayes._
So _1 Timothy 4.1._ _2 Timothy 3.1._
_Reason_ 1. For that iniquity doth abound more in the last dayes, it is
because knowledge doth abound, which is held under righteousnesse: that
makes the sin the more sinfull, _Romans 7.13._ and doth more incense
the wrath of God, _Romans 1.18._
2. Because the last ages, by reason of that depravednesse and
corruption which hath over-spread mankind, are as it were the sink
of all the ages that went before, to receive their dregs.
_Use_ 1. This may serve to informe us, not to be too much troubled in
mind, when we see as it were an inundation of iniquity and impiety,
flowing every where; because such things were foretold us before, _Iohn
16.4._
2. Not to fashion our selves to those courses, that are common in this
age, but to prepare and arme our selves rather against their contagion.
Doctrine 3. _Amongst wicked men they are the worst of all, that scoffe
at godlinesse._
This is gathered from this word, _scoffers_.
_Reason_ 1. Because they are not only unbelievers, but despisers of the
faith also. For scoffing is from contempt.
2. Because their consciences are seared as it were with a hot iron,
that can be wrought upon by no instruction, and therefore they are
quite desperate. For they have quenched and choaked even those naturall
sparks, which are wont to break out in all mens hearts.
3. Because they are the chosen instruments of the devill to turne
aside others from godlinesse, and to make the faithfull servants of God
ashamed of it, if it were possible. For the proper effect of scoffing
is shame.
_Vse._ This may serve to admonish us, to shun such scoffers as the
monsters and pests of mankind.
Doctrine 4. _They that maintaine wicked opinions in their minde, are
given to impurity in their life._
This is gathered therehence, that the same men are called _scoffers,
and such as walk after their own lusts_.
_Reason_ 1. Because the proper cause, why such men do labour so much
to cast off all sense of religion, is no other, then that they may with
all licentiousnesse, give themselves wholy over to their most filthy
lusts.
2. Because such wicked opinions or imaginations do let loose the raines
to all concupiscence, and therefore are the cause of increasing that
wickednesse, whereof at the first they were the effect.
_Vse_ 1. This may serve to informe us, not to think that wicked and
profane and Atheisticall men do speak from any reason or judgement,
when they scoffe at religion. For they are beasts in their life, and
therefore they have also beastly imaginations, which they are wont to
bring forth under a shew of reason.
2. To admonish us, in shunning profane and blasphemous opinions and
imaginations, to beware especially of a wicked life, because it makes
way for all wicked opinions.
Doctrine ♦5. _That is proper to wicked and prophane men, in some sort
to deny the comming of the Lord, and his judgement._
♦ “V” replaced with “5” for consistency.
This is gathered from verse 4. at the beginning.
_Reason._ Because the expectation of judgement is a strong bridle to
restraine and keep in the wickednesse of men, which ungodly and profane
men do most of all desire to shake off.
_Vse._ This may serve to admonish us, by all means to take heed, that
we be not any way partakers of that impiety: which comes to passe not
only then when we do utterly deny his comming, but also when we do
either make any doubt of it, or apprehend it as a thing far off from us,
or do ineffectually think of it, not edifying our selves in faith and
obedience.
Doctrine 6. _The fallacy wherewith wicked and profane men do deceive
themselves, consists therein, that they will believe nothing above
their senses, and do oppose their sense against the testimony of God._
This is gathered verse 4. at the end. _For since the Fathers_, &c.
_Reason._ Because they are sensuall men, _Iude_, verse 19. and are led
by sense and sensible things, like as bruit beasts.
_Vse_ 1. This may serve for information: hence we may understand that
the contradictions of profane men are void of all reason, and therefore
are to be contemned with detestation. Nothing can be more contrary or
mad, then to consult with nature about supernaturall things, and to
fetch the judgement of spirituall things from sense.
2. To admonish us, not to attribute any thing to our senses in matters
of faith. For it is all one, as if we should seek the judgement of
reason amongst bruit beasts.
* * * * *
Verse 5. _For this they willingly are ignorant of, that by the
word of God the heavens were of old, and the earth
standing out of the water, and in the water,_
Verse 6. _Whereby the world, that then was, being overflowed
with water, perished._
Verse 7. _But the heavens and the earth which are now, by
the same word are kept in store, reserved unto fire
against the day of judgement, and perdition of ungodly
men._
The Analysis.
In the refutation of this profane opinion, the Apostle doth first
reprove the ignorance of these profane men, verse 5,6,7. Secondly, he
doth instruct the faithfull touching the comming of the Lord in those
things, that did most pertaine to the confirmation of them in the truth
against such temptations that might arise from such humane cavillings,
verse 8,9,10. The Apostle reproves their ignorance, 1. From the cause,
that it was voluntary or affected ignorance. 2. From the object, namely
that truth, which they willingly were ignorant of, and did oppugne. Now
that truth which is affirmed contradicts that assertion, whereby these
men would confirme their opinion. For when they had said it, and had
brought it for an argument, that all things did continue in the same
estate from the beginning of the creation, the Apostle denies this,
and shewes the contrary by the history of the flood, verse 6. then by
comparing things alike, he gathers that the same also is to be expected
concerning the destruction of the world by fire at the comming of the
Lord, that was before in some sort performed by the destruction of it
in water, verse 7. 3. The reason of this consequence is taken from the
common cause of creation, preservation, and both destructions of the
world, namely, the word & will of God, verse 5,7. 4. He doth illustrate
the conclusion it selfe concerning the destruction of the world by the
end thereof, that it may withall be applyed unto those wicked ones,
with whom he now dealt, verse 7. at the end, while he cals the day of
the Lord _the day of judgement, and perdition of ungodly men_. For in
these words he threatens eternall damnation unto those profane men,
that denied his comming, wᶜʰ must certainly be expected at the comming
of the Lord.
The Doctrines arising herehence.
Doctrine 1. _It is the property of wicked men to be willingly ignorant
of all things, that crosse their lusts._
This is gathered from these words: _They willingly are ignorant of_.
All men are ignorant of many things, but the faithfull are not ignorant
of those things that are necessary for them unto salvation, nor do
they please themselves in the ignorance of any truth, much lesse in the
ignorance of those things that pertaine unto the practise of religion:
nay they do very much labour for this knowledge, whereby they may be
brought unto eternall life: but the wicked, although they do very much
desire to know other things, yea and are too curious in it, yet they
love to be ignorant of those things that pertaine to the bridling of
their lusts and reproving of their sins. This is that ignorance which
is called voluntary and affected.
_Reason_ 1. Because they affect those vices whereunto this knowledge
is repugnant. Therefore they eschew knowledge as a thing that is evill
unto them, and makes against them; and affect ignorance as a thing
that is good for them and very well agreeing with them. For he that
hath resolved with himselfe to give his mind unto sin, and to continue
therein, seekes to have peace and quietnesse in that condition, and
therefore abhorres that truth which convinceth his conscience of sin,
and suffers him not to sleep in it.
2. Because he is given unto those lusts that stop up the way unto
saving knowledge, and hold him ensnared and intangled so that he cannot
freely endeavour and labour for true knowledge: therefore he affects
ignorance in this respect, not so much in it selfe, as in the cause of
it.
_Vse_ 1. This may serve to convince those, that please themselves in
the ignorance of holy things, because this is the property of a wicked
man.
2. To admonish us, never to shut our eyes against the light of the
truth.
3. To exhort us, on the contrary to use all our endeavour and give all
diligence to gaine knowledge, especially in those things that pertaine
to our own practise and life.
Doctrine 2. _It makes verie much for the taking away or lessening of
our ignorance, to look upon the works of God that are past, that from
them we may gather the works that are to come._
This is gathered from the comparison that is here made, verse 5,6,7.
_Reason._ Because the works of God are as looking-glasses, wherein Gods
sufficiency and efficiency are proposed unto us to behold.
_Vse._ This may serve to admonish us, not to look slightly upon the
works of God, nor to read the histories of them as we read humane
histories, but so, that we may alwayes behold God in them.
Doctrine 3. _Those publick works of God, the creation, preservation,
and destruction of the world, first by water, secondly by fire, are
often to be meditated upon, and compared one with the other._
This is gathered from the same comparison.
_Reason._ Because God hath proposed those, as very remarkable arguments,
to worke some sense at least of religion in mens minds.
_Vse._ This may serve to exhort us, to exercise our selves in these
meditations, which God hath commended unto all sorts of men.
Doctrine 4. _In all such works of God, that is especially to be
considered, that they are by the word of God, and do depend thereupon._
This is gathered from verse 5,7.
_Reason._ Because we can receive no benefit by meditating upon Gods
works, unlesse we do behold the perfection of God in them. Now the
perfection of God in his works doth very much appeare therein, that
all things are done by his word and according to his will.
_Vse._ This may serve to admonish us, to turne our eyes from all
second causes, and to acknowledge God and his word in all things. For
thence it comes to passe, that men often times attribute those things
unto fortune, which are done by God, because they are ignorant of the
power of Gods word. And such an opposition there seems to be in the
text, betwixt the words of the wicked, (when they say that all things
continue, making no mention in the mean time of God, by whose power
they continue; but rather closely attributing this continuance to
fortune or second causes,) and that assertion of the Apostle, whereby
he affirmes that the world was at first by Gods word, and is kept by
the same word:
Doctrine 5. _Every consideration of the works of God should be applyed
to the comfort of the faithfull, and terrour of the wicked._
This is gathered from verse 7. at the end.
* * * * *
Verse 8. _But (beloved) be not ignorant of this one thing, that
one day is with the Lord as a thousand yeares, and a
thousand yeares as one day._
Verse 9. _The Lord is not slack concerning his promise, (as
some men count slacknesse) but is long-suffering to us
ward, not willing that any should perish; but that all
should come to repentance._
Verse 10. _But the day of the Lord will come as a thiefe in
the night, in the which the heavens shall passe away
with a great noise, and the elements shall melt with
fervent heat, the earth also; and the works that are
therein shall be burnt up._
The Analysis.
In this other ♦part of the refutation the Apostle propoundeth
unto the godly and faithfull those things that might establish and
confirme their hearts in the truth, touching the comming of the Lord.
1. Therefore he perswades them to understanding and knowledge, contrary
to the ignorance of the wicked. For whereas he had spoken before of
the wicked, _this they are willingly ignorant of_, now turning to the
faithfull he exhorts them unto the contrary. _But be not you ignorant
of this one thing._ 2. He propounds the thing it selfe, which he
would have them in a speciall manner to understand and observe, which
containes two things. 1. That the prolonging of the Lords comming is
not with that slacknesse, which should be a stumbling-block to any
man, both because it is not to be judged of according to our sense, but
by the eternity of God, in respect whereof that space of time, which
seemes very long unto us, is but as one day, verse 8. and also because
the end of this prolonging is the conversion and salvation of sinners:
and therefore this prolonging proceeds not so much from slacknesse,
as from patience, verse 9. 2. That the manner of his comming, (both
because it shall be sudden, and also because it shall be with majesty
and great terrour,) is such, that it should rather make men carefull to
prepare themselves for it, then to be curious in inquiring about the
time it selfe, or to complaine of slacknesse.
♦ “patt” replaced with “part”
The Doctrines arising herehence.
Doctrine 1. _When wicked and profane men are reproved, refuted and
condemned in Scripture, this is done for the faithfull and elects sake,
whose edification and salvation God hath respect unto, even when he
seemes to speak unto others._
This is gathered from the beginning of verse 8. where the Apostle
turning himselfe directly unto the faithfull, shewes that these wicked
men were refuted for their good. So _2 Thessalonians 2.13._ _Iude_
verse 20. _1 Timothy 6.11._ _2 Timothy 3.14._
_Reason_ 1. Because the whole Scripture and all the meanes of salvation
do by a speciall kind or propriety belong unto the faithfull.
2. Because God will not have his word to passe without some fruit: Now
wicked men are oftentimes so fore-lorne, that no congruous fruit can be
expected in them, but only in the faithfull.
_Vse_ 1. This may serve to informe us, to judge aright of Gods
intention in those things that he doth about men that are past all hope
and incorrigible. For as the Apostle saith of Oxen, that God taketh not
care for Oxen, but for men; so should we think that God taketh not care
so much for these bestiall men, as for the faithfull and elect whom he
doth chiefly speak unto even when he seemes to speak unto others.
2. To admonish us, not to neglect or despise such rebukings of the
wicked, as if they did nothing belong unto us, but wisely to turne it
to our own use.
Doctrine 2. _The faithfull do then profit by the word of God, which is
against the wicked, when they are become much unlike the wicked._
This is gathered therehence, that whereas the Apostle did reprove the
wicked of ignorance, he doth now exhort the faithfull to knowledge,
_Proverbs 1.15._
_Reason._ Because the courses and fashions of the wicked are therefore
set forth unto us, that we might avoid them.
_Vse._ This may serve to admonish us, not to suffer our selves to
be led away by the example of the wicked multitude. For God doth not
propose it as a thing to be followed, but to be shunned and avoided.
Doctrine 3. _We should in a singular manner differ from the wicked
therein, that we judge of the wayes of God not according to the sense
of the flesh, but according to the nature of God._
This is gathered from these words: _One day with the Lord_. With men it
is otherwise.
_Reason._ Because spirituall things are to be judged of spiritually.
Now all the wayes of God are in some sort spirituall and divine.
_Vse._ This may serve to reprove those, that in such examinations are
wont to consult with flesh and blood, and not with the word of God.
Doctrine 4. _The end of all Gods wayes, as they have respect unto men,
is the repentance and salvation of the godly._
This is gathered from verse 9. Now here ariseth a question.
_Question._ Whether all and every particular man be meant thereby, when
it is said, that God is not willing that any should perish, but that
all should come to repentance?
_Answer._ The patience of God according to its nature hath that use
and end, to lead all sinners unto repentance, _Romans 2.4._ and in
that sense might their interpretation be admitted, who understand
these words and the like of all and every particular man: But that the
Apostle in this place hath speciall reference to the elect, it appears
thereby, that he speaking of the beloved of God, verse 8. and reckoning
himselfe amongst the number of us, saith, that God is long-suffering
to us-ward, that is, towards those beloved, and is not willing that
any should perish, that is, any of them: because Gods principall work
towards men is the salvation of the faithfull, and therefore all his
wayes tend thereunto, as unto the scope and mark whereunto they are
directed.
_Vse_ 1. This may serve to reprove the madnesse of those men that blame
those things in God, which make most for their use and good, as these
men do in the slacknesse of the Lords comming.
2. To admonish us, not to pervert these right wayes of God, but alwayes
to apply them unto that use whereunto they tend, that is, to the
furtherance of our own repentance and salvation.
Doctrine 5. _The way of the Lord, when he commeth to judgement, shall
be with swiftnesse, majesty and terrour._
This is gathered from verse 10.
First, it shall be sudden, because the houre and day thereof is not
revealed, and because the most part of men expect no such thing. And it
shall be full of majestie and terror, because it is the comming of the
Lord not in humility, as his first comming was, but in glory.
_Use._ This may serve to admonish us, to prepare our selves accordingly
against this comming of the Lord. For this use the Apostle presseth and
exhorteth us unto in the rest of the chapter.
* * * * *
Verse 11. _Seeing then that all these things shall be dissolved,
what manner of persons ought ye to be in all holy
conversation and godlinesse,_
Verse 12. _Looking for, and hasting unto the comming of the day
of God, wherein the heavens being on fire, shall be
dissolved, and the elements shall melt with fervent
heat?_
Verse 13. _Neverthelesse, we according to his promise, looke
for new heavens, and a new earth, wherein dwelleth
righteousnesse._
Verse 14. _Wherefore (beloved) seeing that ye look for such
things, be diligent, that ye may be found of him in
peace, without spot, and blamelesse._
Verse 15. _And account, that the long suffering of the Lord is
salvation, even as our beloved brother |Paul| also,
according to the wisdome given unto him, hath written
unto you._
Verse 16. _As also in all his Epistles, speaking in them of these
things, in which are some things hard to be understood,
which they that are unlearned, and unstable, wrest,
as they do also the other Scriptures, unto their own
destruction._
Verse 17. _Ye therefore beloved, seeing ye know |these things|
before, beware lest ye also being led away with the
error of the wicked, fall from your own stedfastnesse._
Verse 18. _But grow in grace, and in the knowledge of our Lord
and Saviour Jesus Christ: to him be glory, both now
and for ever, Amen._
The Analysis.
In these verses is contained an application of the doctrine, that
was before propounded concerning the Lords comming, to the use and
edification of the faithfull. Now this application is made by an
exhortation to piety and holinesse, which is first of all propounded,
verse 11. Secondly, confirmed by the doctrine that was before proposed
concerning the manner of the Lords comming, verse 12,13. Thirdly, it is
againe repeated and pressed, verse 14. Fourthly it is againe confirmed
by the doctrine that was before proposed concerning the patience
and long-suffering of God, verse 15. begin. which is in this place
confirmed by the testimony of the Apostle _Paul_: whose testimony is
illustrated, 1. Thereby, that he was frequent in such testimonies,
verse 16. begin. 2. By a preoccupation, whereby the faithfull are
admonished not rashly to wrest any thing that _Paul_ spake concerning
such things, to a contrary sense, because although he spake some things
that are hard to be understood, yet they are such that they are not
wont to be wrested, but by some perverse men, who wrest the other
Scriptures also unto their own destruction. From all these he inferres
in the last place a conclusion both of the fore-going exhortation, and
also of the whole Epistle, which is, to have a care to be stedfast,
verse 17. and to labour for growth, verse 18. The end whereof is shewed
to be the glory of Christ in that doxology, wherewith the whole Epistle
is closed up.
The Doctrines arising herehence.
Doctrine 1. _All Scripture must be applyed unto a practicall use, that
it may advance holinesse and piety._
This is gathered from verse 11. Now not only in this place is this
order of instruction observed, but in all the Epistles and Sermons that
are propounded in Scripture.
_Reason_ 1. Because the end of all Theologicall doctrine is to live
well.
2. Because a bare apprehension and speculation of the truth, and a
meere assent thereunto, is nothing worth, if it be separated from the
practise. For this is found in some sort in the devils themselves.
3. Because the temptations of the Devill tend chiefly thereunto, that
if he cannot hide the truth, yet so to choak it, that it can bring
forth no fruit in the life; and thereupon he takes occasion to mock and
deride men.
_Use._ This may serve to admonish us all, to labour for this both in
private and in publike, in preaching, hearing, reading, and meditating
upon Gods word; and never think that we know any thing as we ought to
know, unlesse we know it unto piety and holinesse.
Doctrine 2. _In piety and holinesse we must alwayes aime at and labour
for the highest perfection._
This is gathered 1. From the question, _What manner of persons ought ye
to be_? 2. From the plurall number, which is used in the originall, ἐν
ἀναστροφαῖς, in your conversations, that is, in all piety and holinesse.
_Reason_ 1. Because every degree of piety and holinesse is as desirable
in it selfe as the first is.
2. Our desire and affection towards the highest degree of holinesse
and piety is a part of the very first degree. For there is no true
holinesse without a desire of perfect holinesse.
3. Because we are called unto perfect holinesse, neither can we see God
without it.
_Vse._ This may serve to reprove those, that rest in a kind of
luke-warme profession, or in a partiall practise of piety and holinesse.
Doctrine 3. _It makes much for the advancing of piety; to look for and
hasten unto the ♦comming of the day of the Lord._
♦ “commming” replaced with “comming”
This is gathered from verses 12,14. So _Philippians 3.20._
_Reason_ 1. Because it takes off our minds from all those things, that
belong unto this present world.
2. Because it makes us to prepare our selves for the world to come,
_1 Iohn 3.3._
_Use._ This may serve to exhort us, to raise up our minds, as much as
may be unto this spirituall looking for the Lord.
Doctrine 4. _Our chiefest care touching the comming of the Lord, should
be, to be found of him in peace._
This is gathered from verse 14. Now by peace is meant that condition
which is pleasing unto God and approved of him; whereupon not the anger,
but the goodnesse and grace of the Lord is shewed in communicating all
happinesse.
_Reason_ 1. Because the Lord is looked for, as the supreme Judge, whose
anger is to be flyed from and avoided, and his approbation and good
liking greatly to be sought for.
2. Because unlesse peace be then had, afterwards it cannot be had for
ever.
_Vse._ This may serve to exhort us, while we live here, continually to
seek to confirme our peace with God, and in our own consciences. Now
this is done by raising up in our selves a lively faith and confidence,
establishing our hearts with all assurance of salvation, and following
all those means whereby our calling and election is made sure.
Doctrine 5. _From the long-suffering of God we must gather those things
which make for the promoting of our peace and salvation._
This is gathered from verse 15. For when the Apostle tels us, that we
should account, that the long suffering of the Lord is salvation, he
means that we should so think ♦with our selves and dispute of these
things, that we should gather nothing else from thence, but that God
aimes at our salvation, and therefore we also should take great care
of it.
♦ “wich” replaced with “with”
_Reason._ Because by these meditations we should confirme and increase
both our faith and our sanctification. For our reasonings and disputes,
when they are rightly directed either by the word, or by the works
of God, as by a third argument, to the strengthning of our faith and
increase of holinesse, as unto a conclusion drawne from thence; they
are those morall means whereby we work out our salvation with feare and
trembling.
_Vse._ This may serve to exhort us, to exercise our selves more and
more in such meditations: for being accustomed thereunto, from them we
shall gather honey and medicine, whence others suck poyson; as we may
see in this example, wherefrom the Lords prolonging of his comming the
wicked men did conclude those things whereby they might confirme their
profane opinions; but the faithfull are taught on the contrary, by
the same argument to conclude those things, which make much for their
salvation. Such is the Apostles admonition, _Romans 6.12._
Doctrine 6. _In the writings of the Apostles and Prophets, Christians
must have a speciall heed to those things, which do most direct them to
such connexions or conclusions._
This is gathered from verse 15. Where _Pauls_ testimony is cited to
confirme & illustrate this connexion, & not to prove other things,
which might easily be proved out of his writings.
_Reason_ 1. Because these are most necessary for us to know, and of
perpetuall use.
2. Because that was the wisdome of God communicated to the Apostles and
Prophets, that they might explaine these truths unto us most frequently,
and clearly, which is the reason of that elogy which is given unto
_Paul_ in the text, _according to the wisdome given unto him he hath
written unto us_.
_Vse._ This may serve to reprove those, that doe more willingly by
far give heed unto those things, which do little or nothing at all
touch the conscience of a man, or the practise of his life. The inward
inclination and disposition of a man appeares manifestly by those
things which he doth chiefly heed in his reading and hearing: As if
a man be given only to the tongues, he will observe nothing but the
words and phrases: If he be a lover of Chronology, he will take notice
of nothing but the things that have beene done, and the moments of time
wherein they were done: If he be a Disputer, one that seeketh praise
by arguing, he will marke nothing, but those things which make for
controversies: so a godly man, although he will not neglect other
things, which serve for his use, yet he doth chiefly fix his mind upon
those things, which do most directly tend unto godlinesse.
Doctrine 7. _We must understand all these things so, as if they were
directly written unto us._
This is gathered from these words, _Hath written unto us_. So _Hebrews
12.5._
_Reason_ 1. Because such was the wisdome of God, which spake in these
holy men, that they wrote those things which do belong unto us as well
as unto those that lived at that time.
2. Because God would have the Scripture to be the publick instrument of
the Church, not of one age only, but of all ages. Therefore every part
of it is the rule of life both to me and thee, as well as unto those to
whom it was first given.
_Vse_ 1. This may serve to admonish us, not so much to meddle in the
Scriptures, as if we were in another mans ground, or in those things
which belong unto others, and not unto our selves.
2. To exhort us, to raise up our minds to receive the word of God with
a congruous affection. We may easily think with our selves how our
minds would be affected, if we should receive a letter that was written
by the hand of God in heaven, and directed unto us by name, and sent
unto us by one of his Angels: after the same manner should we be
affected in reading and hearing the written word of God.
Doctrine 8. _In other truths that are lesse necessary for us to know,
there are some things hard to be understood._
This is gathered from verse 16. He doth not say this of all _Pauls_
Epistles, nor of any one whole Epistle, much lesse of the whole
Scripture, (as the Patrons of traditions, and Enemies of Scripture
would have it,) but of some few things. And he seemes to point chiefly
at some of those things, which _Paul_ wrote concerning the comming of
the Lord, because he speaks of that in this place, & therefore it is
very likely that he hath reference unto those things which are spoken
of, _2 Thessalonians 2. 2._
_Reason_ 1. Because there are some divine mysteries so farre remote
from us, that in what words soever they be expressed, they will alwayes
be hard to be understood.
2. Because God would have some things, that are not of so generall
and necessary a use, out of his singular wisdome to be more obscurely
propounded: which seemes to be the proper reason, why those things of
Antichrist, _2 Thessalonians 2._ were in the Primitive Church hard to
be understood. For God would for just causes, that Antichrist should
come, and that most men should be ignorant who he was, untill he did
come.
3. God would exercise the industry and diligence of the faithfull in
searching the Scriptures, and finding out the sense and meaning of
them, not to deter men from reading them, as the Papists use to do,
by wresting this argument amisse. For _Peter_ in this place doth not
discourage so much as the ♦common sort of the faithfull from reading
the Scriptures, but rather stirs them up to read all the Epistles of
_Paul_, although he tels them that there are some things in them that
must be read warily.
♦ “comon” replaced with “common”
_Vse_ 1. This may serve to admonish us, not to think it sufficient
that we know the words of the Scripture, but to give all diligence and
labour to find out the true sense and meaning of them.
2. To comfort us, that we should not be too much cast down, if we do
not fully understand some things in the Scripture, because we are told
that there are some things hard to be understood.
Doctrine 9. _They are unlearned and unstable men, that wrest the
Scripture to maintaine their impiety._
For that the Apostle means, when he saith that they wrest the
Scriptures to their own destruction; not that it is such an exceeding
dangerous thing to interpret some place of Scripture otherwise then it
should be, but that it is the property of a very wicked man to argue
out of the word of God against God, or against his will. Now they are
called unlearned, not because they have no skill in the tongues or arts,
wherein such pestiferous men may sometimes excell; but because they
never effectually learned or were taught those things which pertaine
unto religion: And in the like manner are they called unstable, because
in that knowledge of the truth which they had and professed, they were
not grounded and rooted, but as men not grounded nor setled they are
easily turned from their profession.
_Vse._ This may serve for admonition, that the people should not
therefore be deterred from reading the Scriptures, as the Papists would
have it, (who in this very thing shew themselves to be unlearned and
unstable, because they do mischievously wrest this place, where they
are expresly told, with how great danger it is wont to be done:) but
that we should labour to cast off all ignorance and unsteadfastnesse,
that so we may be made fit to read the Scriptures with profit. For this
is the scope of the admonition, as the Apostle useth it in this place.
Doctrine 10. _The end and scope of all divine information and
instruction in respect of the faithfull is, that they may be stablished
and grow in that grace which they have received._
This is gathered therehence, that this is the conclusion of this
generall Epistle, as it was of the former; which holds good also in all
other Epistles and Sermons, in respect of those that are now faithfull:
_Reason._ Because by their effectual calling they have faith, hope,
and charity begotten in them, so that they have the principle of all
grace in them, nor can any thing be wanting besides the continuation,
confirmation, and increase of the same grace.
Doctrine 11. _To obtaine stedfastnesse in grace there is required
a fore-knowledge of those things that tend to the confirming and
strengthening of our minds._
This is gathered from these words: _Seeing ye know these things before_.
_Reason._ Because although our stedfastnes depends upon God, and the
effectuall operation of his Spirit, as it is in the conclusion of the
_1 Peter 5.10._ Yet God worketh in us not only by a reall efficacy, but
also agreeable to an intelligent nature, by teaching and perswading.
Now nothing can be wrought by this morall way, unlesse knowledge go
before, and so it must be wrought by knowledge, as it is in the text.
_Vse_ 1. This may serve to refute the Papists, who maintaine ignorance
and commend it in the common people: they are sufficiently refuted by
him, from whom they boast that they have received the Chaire, free
from all error. For _Peter_ in this place, 1. Requires knowledge of
all the faithfull, yea, and fore-knowledge too of those things whereby
they might be confirmed against profane men and false teachers. 2. He
presupposeth that all that were truly faithfull to whom this Epistle
came, were already endued with this knowledge. 3. He presupposeth that
his Epistles were so cleare and so easie to be understood that all the
faithfull which should read them with godly minds, might understand
out of them, and consequently out of the Scriptures, those things,
whereby they being forewarned, might be fore-armed against those false
deceivers whereof he spake.
2. To admonish us, not so to look for our confirmation, and
strengthening from God, as that we should in the meane time neglect
the knowledge of those things that tend thereunto, but to use all our
endeavour both in generall to know those things that are absolutely
necessary unto salvation, and in particular, those things that are
necessary for us in our practise upon occasion of any temptation.
Doctrine 12. _Besides knowledge there is required also unto the
stedfastnesse of grace a continuall and vigilant heed._
This is gathered from this word, _Beware_.
_Reason_ 1. Because knowledge is unprofitable, if it be not reduced to
practise. Now practise in difficult things cannot be had without care
and heed.
2. Because many are the fallacies wherewith we are assaulted, both in
the Devill and his instruments that are without us, and in our selves
also, by reason of that marvellous deceitfulnesse of our hearts, such
as cannot be expressed.
_Vse._ This may serve to exhort us, above all to take notice of our
selves, and those things that tend to the strengthning and stablishing
of us in grace.
Doctrine 13. _It should be an argument to the faithfull to beware
of the errors of some men, because they are wicked men, ungodly, and
profane._
This is gathered from that title, _the error of the wicked_.
_Reason._ Because all those things that have any agreement with
ungodlinesse are to be shunned and avoided. Now those things that are
in a speciall manner approved of by profane men, must necessarily have
an agreement with profane ungodlinesse.
_Vse._ This may serve to admonish us, by this means amongst others to
strengthen our selves against divers errors, that are most pleasing to
profane men.
Doctrine 14. _♦Stedfastnesse and increase of grace are joyned together._
♦ “Sedfastnesse” replaced with “Stedfastnesse”
This is gathered from the connexion of verse 17. with the 18.
_Reason_ 1. Because like as trees and all plants, and also living
creatures, from which this metaphor is taken, are corroborated by
growth, while they acquire greater and perfecter strength, so also
do the faithfull.
2. Because the stedfastnesse of grace consists not therein, that it
continues in the same degree, but that it is formed in its nature, one
property whereof of is, to grow untill it come to perfection.
_Use._ This may serve to exhort us, to labour therefore to be so
stablished, that we may also grow and increase in all grace.
Doctrine 15. _They grow in grace, that grow in the effectuall knowledge
of our Lord and Saviour Iesus Christ._
See Chapter 1. Verse 2.
Doctrine 16. _Our end and desire in all things, even in those things
that pertaine to our own salvation, should be the eternall glory of God
in Christ._
This is gathered from the last words.
_Reason_ 1. Because we are the servants of Christ bought with his own
blood. Now whatsoever the servants get or do, turnes to the proper good
and benefit of their Masters.
2. Because God is absolutely the chiefest good.
3. Unlesse we do this, whatsoever we do, it is not done out of religion.
For it is the nature of religion to give the glory unto God.
_Vse._ This may serve to exhort us, to lift up our minds more and more
to maintaine the glory of God in all things, as the Apostle doth by
that closing particle, _Amen_.
* * * * *
FINIS.
*** End of this LibraryBlog Digital Book "An analyticall exposition of both the Epistles of the Apostle Peter : Illustrated by doctrines out of every text" ***
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