argumentation he doth sufficiently intimate when he puts the things promised in stead of the promise And the things promised are thus explained 1. In generall 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 Doct. 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 Doct. 2 Gods promises are of things exceeding great Hence it is that the Scripture often speakes of the wondrous things of Gods word Psal. 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 Doct. 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 Psal. 119. 14. Above gold and silver and all precious things as we often read in the Psalmes and Proverbs Vse 1. This may serve to exhort us both in judgement affection and all our endeavourâ— to carry our selves answerable to these divine promises as to the most precious thing that is as we are admonished Prov. 2. 4. To seeke them as silver and search for them as for hid treasures And Prov. 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 Gal. 4. 1. Doct. 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 Epist. 1. c. 2. v. 9. They are called the vertues of God and in other 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 Cor. 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 Phil. 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 Doct. 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 Pet. 1. 14 15 2 Pet. 2. 20. Tit. 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 Pet. 2. 11. 2 Cor. 4. 1. Having received mercy
not abuse it 1 Cor. 7. 31. Doct. V. The state of adoption whereby we are made the sonnes of God should stir us up to the practise of holinesse This is gathered from these words As obedient Children Reas. 1. Because Children should beare the image of their Father Now the image of God consists in holinesse and righteousnesse 3. 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 Thes. 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 not true sonnes Heb. 12. 8. 10. Doct. 6. This filiall obedience and the fashioning of our selves a cording 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 Reas. 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 Rom. 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 Tim. 2. 19. Doct. 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 â—â—lling therefore it is usually called in the Scriptures a holy calling 2 Tim. 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 Doct. 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 Levit. 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 Heb. 12. 29. Doct. 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 Vers. 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 Cor. 6. 20. 7. 23. So that we ought no longer to serve 〈◊〉 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 maâ—e an excellent use thereof and yet notwithstanding only those that endeavour to be holy make any esteeme of it Vers. 18 19. Vse 1. This may serve to condemne those that by their life dishonour Christ and put their Redeemer to an open shame Heb. 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 Heb. 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 Doct. 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 Ephes. 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
Because they are called unto glory by the enduring of all kindes of afflictions as by the way that leadeth thereunto cap. 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 Matth. 5. 44. Rom. 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 Doct. 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 Cor. 3. 18. Doct. 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 Doct. 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 Rom. 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. Doct. 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 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 wenne 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 instructs 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 theâ—r Magistrates and of servants towards their Master 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 vers 2. The second is chastity of conversation in the same verse The third is meekâ—nesse 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 Abrahaâ— 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 Doct. 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
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 24. 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 Doct. 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 Doct. 2. The end and use of afflictions is for the triall of Christians This is gathered from the same verse See the same doctrine Chap. 1. verse 7. Doct. 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 Phil. 3. 10. Vse This may serve to comfort us because therein we have matter of rejoycing as it is in the text Doct. 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 Rom. 8. 17. 2 Cor. 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. Doct. 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 iâ—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 Doct. 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 reproaches 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 cap. 2. 3. Doct. 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 Doct. 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 Doct. 9. The judgement which God exerciseth upon his Church is a most certaine argument of the most severâ— and heavie judgement that shall in its due time come upon wicked men and unbeleevers This is gathered from verse 17 18. So Ier. 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 Vse 1. This may be for comfort to the faithfull in their afflictions 2. For terrour to the unbeleevers in their persecutions and carnall
security Doct. 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 ver 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 Doct. 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 Tim. 1. 12. Doct. 12. They should do this by well doing This is gathered from the same verse So Rom. 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 Doct. 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 afaithfull Creator saith the Apostle 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 overâ—â—ght 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 fifthy 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 foâ—th 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 Doct. 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 Phil. 1. 9. 1 Tim. 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 to takes it the easier and better Vse This may serve to direct us in all our exhortations and admonitions to have respect unto this Doct. 2. It makes the exhortation the more effâ—ctuall when a man speakes out of certaine judgement and communion of affâ—ction 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 objâ—ctions which usually hindeâ— 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 Vse This may serve to direct us to get knowledge of those things which we exhort others unto and affections also answerable thereunto Doct. 3. Men should be exhorted in a speciall manner unto thesâ— duties which belong unto their
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath an exclusive vertue as touching all others excluding all others from being partakers of it Doct. 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 Doct. 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 Exod. 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 Eccles. 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 W ch 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 The Doctrines rising herehence Doct. 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 Ioh. 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 Doct. 2. The
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
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 Doct. 2. The Scripture foretels most grievous things of the last dayes So 1 Tim. 4. 1. 2 Tim. 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 Rom. 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 an the sink of all the ages that went before to receive their dâ—egs Vse 1. This may serve to informe us not to be too much troubled in mind when we see as it were 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 Doct. 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 feared 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 pâ—sts of mankind Doct. 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 Doct. V. That is proper to wicked and prophane men in some sort to deny the comming of the Lord and his judgement 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 obedâ—ence Doct. 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 ver 4. at the end For since the Fathers c. Reason Because they are sensuall men Iude v. 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 v. 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 v. 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 v. 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 v. 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 w ch must certainly be expected at
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 Doct. 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 Doct. 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 Doct. 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 Doct. 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 unâ—lâ—annesse 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 Doct. 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 Vse This may serve to admonish us most of all to beware of those sins that do most hasten our damnation Doct. 2. There is no one sin so heinous as to walk in the wayes of a sinner This is gathered from these words Bâ—â— 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 impeniteâ—cy 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 heâ—d 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 Doct. 3. There is in all men while they are in this world some cause pricking and stirring them up unto so 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 Gol 5. 17. Iames 1. 14. Mat. 15. 19. Secondly it is confirmed also by reason and experience because when there is no outward object or