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 nâ—eds 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 â—aith 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 Doct. 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 Cor. 1. 26 27. that which is called câ—lling 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 〈◊〉 Rom. 8. 3â— and 11. 28. 29. Reason Because this calling is nothing else but the operation of God whereby in time he begins to â—â—â—cute that purpose of election which he had decreed from â—vâ—â—lasting Vse 1. This may serve to reprove 〈◊〉 that are wont to boast of their election and predestination 〈◊〉 in the meane time they never looke after their calling 〈◊〉 to demonstrate it either to themselves or others 〈…〉 whatsoever men say of their election if they 〈…〉 assured of their calling 2. To comfort all the faithfull that are penitent conâ—eâ—â—ed and called because all those may and ought to be sure of thâ—â—â— election Doct. 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 these 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 crossetâ— 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 c. 3 v. 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 nonâ—â—â—â—t 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 Doct. 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 Psal. 15. the last words and Psal. 16. 8. Doct. 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 Doct. 7. Look what progresse we makein 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vse 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
which they handle and therefore as it is Isay 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 Apoc. 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 cuâ—ed in David yet we see that he constantly prayes unto God to open his eyes Psal. 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 Ephes. â— 18 This is the counsell of the holy Ghost and of Christ 〈◊〉 3. 18. 3. To instruct us â—ever to think that we have received sight untill we finde in our selves thâ—s study and labour to abound in vertue Doct. 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 Doct. 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 Deut. 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 Psal. 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 hath 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 Psal. 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 Numb 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 Doct. 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 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 Rom. 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 Doct. 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 word is contained the conclusion of
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 Gen. 14 2. This Doctrine is propounded and proved Prov. 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 Tim. 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 Gen. 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 Doct. 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. Doct. 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 Doct. 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 v. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormented Besides those that are common unto Lot with the example of Noah there are these Doctrines to be observed Doct. 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 righteteous or in respect of that inherent righteousnesse which though it be imperfect yet is it sincere and pleasing unto God 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 Doct. 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 Gen. 6. 8 9. Doct. 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 Psal. 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 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