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
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
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 top 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. Doct. 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 Quest. 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 Answ. 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 Ans. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a Master in respect of a servant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. And these two names are clearly distinguished Iude v. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to buy be sometimes used in the same sense that the other is yet it is not alwayes so Ans. 3. The comparison here is plainly made betwixt the false teachers and the false Prophets bewixt 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 Matth. 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 Tim. 5. 8. 2 Tim. 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. Doct. 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 meâ—ns 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 Ier. 2 5. Mich. 6. 3. Deut. 32. 4. 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 Matth. 26. 75. Doct. 4. It iâ— 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 Isay 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 Doct. 5. The destruction which hangs over the heads of grievous offenders will come swiftly This is gathered from these words swift destruction Doct. 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 fiâ—e 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 Thess. 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 Thess. before cited In those which perish so that it is a signe of destruction to be seduced by hereticks Doct. 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 Rom. 2. 24. both respects seeme to be meant here by these for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Doct. 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 Doct. 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 â—his 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 idlenesse or slacknesse This swiftnesse of the punishment that shall befail 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 Doct. 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
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
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 quâ—le 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 Doct. 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 2. The second is taken out of those places where sins are said to come from the heart For sin can come froÌ„ the heart no other way but by the means of such vicious lusts of the flesh 3. From the expresse words of God Ger. 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 Vse 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 Doct. 5. Sins of this kind like as all others also do defile a mar 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 Reas. 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 Mat. 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 Vse 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 v. 14. 18. But of this we shall have a fitter opportunity to speak afterwards Doct. 6. It is a most heinous sin to despise government or the superiour lan full power This is confirmed Rom. 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 Doct. 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 Vse 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 Quest. Here ariseth a question Whether we may not sometimes reprove the sins of men somewhat sharply Answ. 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 Doct. 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
passions of corrupted nature without reason Vse This may serve to convict and condemne many that seeme unto themselves to be excellent men Doct. 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 v. 10. Vse This may serve to admonish us therefore to hate and detest such courses Doct. 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 Tim. 2. 26. Lament 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 then 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 ex-excised Last of all the end and summe of this description is expressed that they are accursed children The Doctrines arising herehence Doct. 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 Doct. 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 v. 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 Doct. 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 Doct. 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 Vse This may serve to admonish us to beware of those delights which arise from sin Doct. 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 v. 12. Reas. 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 Doct. 6. The outward members also of wickâ—d men are full of wickednessâ— 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 Vse 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 Doct. 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 Rom. 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 Doct. 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 Doct. 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 Vse This may serve to admonish