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
us to use all patience and meeknesse towards the wicked alwayes provided that we doe not faile in our duty to seeke their conversion 2. Tim. 2. 25. Verse 13. Submit your selves therefore to every ordinance of man for the Lords sake whether it be to the King as supreme Verse 14. Or unto Governours as unto them that are sent by him for the punishment of evill doers and for the praise of them that do well Verse 15. For so is the will of God that with well doing ye may put to silence the ignorance of foolish men Verse 16. As free and not using your liberty for a cloake of maliciousnesse but as the servants of God Verse 17. Honour all men Love the brotherhood Feare God Honour the King The Analysis IN these words the Apostle sheweth that particular part of obedience which did in a speciall manner pertaine to the honesty of the faithfull among the Gentiles that is subjection to the Magistrates which some at that time did begin to cast off as not agreeing with Christian liberty Now this subjection he doth 1. Generally command and direct us unto to performe it for religion sake towards God v. 13. 2. By a distribution of the object to wit that we ought to performe it not only to the King and the supreme Magistrate but also to the governours that are sent by him v. 13. 14. 3. He doth perswade us thereunto 1. From the end of this ordinance to wit that it is to represse and punish the evill doers and to preserve and cherish the good v. 14. at the end 2. From the efficient cause or command of God v. 15. 3. From the end and benefit of performing this subjection to wit to stop the mouthes of the enemies who are described by their ignorance and their foolishnesse v. 15. 4. He removes an objection that might be made against it about Christian liberty v. 16. Where he distinguisheth betwixt faigned liberty which is joyned with maliciousnesse and true liberty that makes men to be addicted unto the service of God Now that this subjection to superiours belongs to the service of God he shewes v. 17. by a short repetition of those precepts that belong to this and the like duties Here a Question may be made Quest. Why is the Magistracy called an ordinance of man v. 13. seeing all powers are ordained of God and every power is the ordinance of God Rom. 13. 1. 2. Answ. The superiority of power or government it selfe is simply and absolutely commanded by God and in that respect is called the ordinance of God but this or that speciall manner of power or government is not determined by God but by men and is therefore called an ordinance of men which as touching the nature of it may also be called an ordinance of God And this is the difference betwixt an Ecclesiasticall and a civill office An Ecclesiasticall office is not legitimate if it be not directly determined by God himselfe and consequently cannot be changed by men but this or that civill offiâ—e may be made changed by men And the reason of the difference is this because God and Christ alone hath dominion and power in spirituall matters but in civill matters men are also Gods though not absolute The Doctrines arising from this Doct. 1. The duties of righteousnesse towards men doe much commend our religion towards God This is gathered from the connexion of these words with the foregoing words in that particle therefore So Iames 1. 27. Reas. 1. Because they are the effects of religion Now the vertue of the cause doth alwayes appeare in the effect 2. Because they are more obvious to the sight of man then religion it selfe which is the cause thereof 3. Because they draw mens minds to approve of that religion whence they proceed Vse This may serve to exhort us for religion sake to apply our selves to these duties Doct. 2. We must performe civill subjection to our civill Magistrates for the Lords sake This is gathered from the 13. v. Reas. 1. Because by these meanes the Lord preserveth the societies of men 2. Because these Governments are the meanes to advance Gods glory at least so farre forth as they tend to performe some part of the will of God 3. Because in their owne nature and of themselves they make for the good and against the bad v. 14. Vse 1. This may serve to refute the Anabaptists and others who for conscience sake will not be subject to the Magistrate 2. To admonish us never so to subject our selves unto men as that for their sakes we should neglect our duty towards God because we ought to be subject unto them for the Lords sake and therefore a farre greater subjection is due unto the Lord then unto them Doct. 3. By these duties the good will of God is observed and the foolishnesse of wicked men is put to silence This is gathered from v. 15. Reas. 1. Because we serve God when for conscience sake towards God we are subject unto men therefore we fulfill the will of God 2. Because we doe that before men which they doe usually praise most and so we remove all occasion of offence Vse This may serve to exhort us so much the more carefully to apply our selves to such duties Doct. 4. Christian liberty is not contrary to that subjection which we owe either unto God or man This is gathered from v. 16. Reas. 1. Because by it we are freed from sinne but not from that duty which is contrary unto sinne 2. Because Christian liberty consists properly in spirituall things and not in corporall for although we are subject unto God alone in spirituall things yet in corporall things we owe subjection unto men also 3. Because for that end did we receive this liberty that we might more freely and readily performe those things which we owe unto God and men Vse This may serve to condemne those that use Christian liberty for a cloake of maliciousnesse as it is in the text Doct. 5. We are to take exact notice of the difference of our duty towards men towards our brethren towards God and towards the Magistrates This is gathered from v. 17. Reas. Because great is the difference of the grounds or reasons whereupon these duties depend as it is intimated in the text but we must make conscience of our duty in all Vse This may serve to reprove those that doe any way sever or disjoyne these duties to wit such as seeme to feare God but doe not love or honour men or such as seeme to honour men but doe not feare God at all Vers. 18. Servants be subject to your masters with all feare not only to the good and gentle but also to the froward Verse 19. For this is thank-worthy if a man for conscience toward God endure griefe suffering wrong fulâ—y Verse 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when ye doe well and
excesse of riot speaking evill of you Verse 5. Who shall give account to him that is ready to judge the quick and the dead Verse 6. For for this cause was the Gospell preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit The Analysis THe Apostle having set before us the example of Christ in this place he concludes theâ—ehence that which he proposed to be concluded chap. 3. v. 17. and before that v. 11. that is that all Christians should eschew evill follow that which is good And this conclusion he layes downe in such manner that if a due proportion be observed betwixt Christ as our example and Christians that are regenerated and renewed according to his image he shews it doth necessarily depend upon flow from the example of Christ. He concludes with such a Syllogisme as this All Christians should be armed with the same mind concerning sinne and righteousnesse as Christ himselfe was But Christ having suffered in the flesh ceased from sinne and lived in the spirit unto God Therefore all Christians should be wholy bent and endeavour all that they can to cease from sinne or the lusts of men and live unto God or the will of God Both the proposition Assumptionare in v. 1. The conclusion in v. 2. The conclusion is illustrated by a comparison made betwixt the time past and that which is to come or betwixt that kind of life which men are wont to lead before their calling and that which they should lead after they are called For the time past he affirmes that we lived according to the manner of the Gentiles in all the lusts of the flesh v. 3. And for the time to come he denies that we should follow those lusts but that we should live unto the will of God v. 2. and the beginning of the 3. It may suffice us c. where he intimates a reason also why we should now leave off such courses namely Because we have too much offended God already in the time past and if we should abuse his mercy and patience any longer we could expect nothing else but the revelation of his just anger and indignation to our eternall confusion The same conclusion and Comparison is farther illustrated by anticipation of an objâ—ction and difficulty which might take off our desires and endeavours to change our lives and live contrary to the fashion of others And the objection is this that it will seeme strange unto many and for this very cause will they revile us and speake evill of religion it selfe verse 4. The answer is that this is not our fault but theirs and they shall give an account for it unto God at the day of judgement verse 5. Which judgement is set forth by a distribution of the object and upon occasion of that distribution he makes a new argument to remove the fore-named difficulty out of our minds namely because the Gospell had the same end and the same effect amongst the faithfull that are now dead to wit that they being condemned by men did patiently beare that condemnation and lived according to God in the spirit verse 6. The Doctrines arising herehence Doct. 1. We should all arme our selves with such meditations as the contemplation of Christs death affoords as This is gathered from v. 1. Reas. 1. Because we are thereunto called that we should be made conformable unto Christ. 2. Because Christs death or Christ crucified is a briefe Epitome of all saving knowledge 1 Cor. 2. 2. 3. Because by such meditations we doe more and more put on Christ and by his power are our minds strengthened and fore-armed as with a compleat armour against all kind of temptations and in this respect is this phrase arme your selvâ—s used in the text Vse 1. This may serve to admonish us to arme our mindes daily with godly and Christian meditations that so we may not be exposed to the danger of temptations unarmed and naked in the bearing of a blow or suffering any violence there is great difference betwixt a man that is armed and one that is not armed 2. To direct us in our meditations chiefely to contemplate upon Christ and those things which pertaine unto his death and resurrection Doct. 2. He that hath true communion with Christ hath ceased from sinne and by meditation thereupon doth daily more and more cease from it This is gathered from verse 1 at the end Reason 1. Because our communion with Christ is by the Spirit of Christ which makes us conformable to his death and resurrection Rom. 6. throughout the whole Chapter 2. Because in our conversion unto Christ there is alwayes included an aversion from sinne by serious repentance 3. Because such meditations are the ordinary meanes whereby the worke of the Spirit is perfected and our repentance renewed and furthered Vse 1. This may serve to reprove those that professe Christ in word but in their deeds doe not cease from sinne 2. To direct us to presse such syllogismes and reasonings upon our consciences Rom. 6. Doct. 3. He that ceaseth fâ—om sinne doth not live to the lusts of men but to the will of God This is gathered from verse 2. Reason 1. Because the lusts of sinfull men are in themselves sinnes and leade unto sinne 2. Because these lusts fight against the soule and we in our conversion have bound our selves to fight against them 3. Because the will of God is the only rule of our life which is altogether contrary to the lusts of the flesh Vse This may serve to direct us in the triall of our state and condition For looke how our life is sincerely directed in respect of the lusts of men and the will of God so may we certainely judge our selves to be either in the state of sinne or in the state of grace Doct. 4. It seemes more then enough to the faithful that before their conversion they so long followed the lusts of the flesh and fashions of the world This is gathered from verse 3. Reason 1. Because they are ashamed with a holy shame of those courses Rom. 6. 21. 2. Because they receive no benefit by them but repentance 3. Because they see that it was Gods great mercy that they were at length delivered from them and from the death which they bring in the same Chapter 4. Because the rest of their time seemes but a little unto them in respect of the duty which they have to do in seeking and glorifying God Vse 1. This may serve to condemne those which deferre and put off the time of amending their lives as if they had not yet sinned enough 2. To admonish us to redeeme the time and spend it in advancing of Gods glory and our own salvation Doct. 5. Amongst all the vicious lusts and courses of the world luxury is one of the chiefest whereby men walke in lasciviousnesse excesse of wine and banquetings â—eason 1. Because
to the highest perfection as we may see in their examples who in this respect are most commended in Scripture Vse 1. This may serve to reprove and condemne those to whom the bare profession of piety seemes to be enough and too much that feare lest they should be too godly that is lest they should be too happy this is a certaine token of a carnall minde 2. To exhort us 1. To give God thanks that he hath not only admitted us into the suburbs as it were and gates of this kingdome but hath also revealed unto us those things which are more inward and secret 2. To be diligent and carefull that we do not neglect or despise so great grace but day by day earnestly to strive to make a greater progresse in this kingdome which we shall do if we be more diligent and religious in those exercises whereby this kingdome is advanced Verse 12. Wherefore I will not be negligent to put you alwayes in remembrance of these things though ye know them and be stablished in the present truth Verse 13. Yea I think it meet as long as I am in this tabernacle to stirre you up by putting you in remembrance Verse 14. Knowing that shortly I must put off this my tabernacle even as our Lord Iesus Christ hath shewed me Verse 15. Moreover I will endeavour that you may be able after my decease to have these things alwayes in remâ—mbrance The Analysis IN the former words the Apostle had given a reason of his exhortation why all the faithfull should imbrace it and in these words he gives a reason of the same why he should use it unto them which reason he delivers by way of anticipation whereby he meets with a close objection by a kinde of modest excuse or by removing the cause which they might suspect why he should put them in remembrance of these things namely because he did think they were ignorant and unstable Now he shewes that this was not the cause in these words though ye know them and be stablished in the present truth And then he brings divers true causes that moved him to make this exhortation unto them 1. The great profit that would redound unto them by the performance of these duties whereunto he exhorts them This reason is intimated in that causall particle whereby he joynes these words with the former wherefore that is for those benefits sake which you shall receive by this meanes I thought it my part to put you in remembrance of these things after this manner 2. The second reason which depends upon the former is the desire and care that he had to further their good this is intimated in these words I will not be negligent 3. The third reason is tâ—ken from the duty of the Apostle because justice and equity required this of him in these words I think it meet 4. The fourth reason is taken from the opportunity of time which he had now and was not long to continue that he had it now he shewes in these words as long as I am in this tabernacle that it was not long to continue in these words Knowing that shortly I must put off this my tabernacle which he confirmes by the testimony of Jesus Christ. 5. The fifth reason is taken from the fruit which this exhortation might bring forth which is set forth by the adjunct of time that it would be profitable unto them not only while Peter lived but also after his death after my decease to have these things alwayes in remembrance verse 15. The Doctrines arising herehence Doct. 1. In our exhortations and admonitions we must not only looke unto it that that which we say be just and right but also that we speak it with a right minde and good intention and that it may so appeare also unto those with whom we have to do This is gathered from the scope of this text Reason 1. The first reason is taken from our duty for that which is good in it selfe becomes evill unto us and our duty is turned into sinne unlesse quod bonum est bene agamus we do that which is good after a good and right manner as if a man out of anger hatred envie or a desire to disgrace him or pride should tell his neighbour of any vice or stirre him up to do his duty 2. From the profit of our neighbour or the benefit of our admonition and exhortation For it depends oftentimes upon the mind or manner of doing it which is chiefly looked unto in such like duties so that they do either make way for our neighbours receiving it or cast an obstacle in the way to hinder him from receiving it Vse This may serve to reprove those that never exhort others but for revenge sake when there is some contention and strife betwixt them and then they please themselves most in reprooving other mens vices when they should not and when they should they are altogether silent Doct. 2. We must put our neighbours in remembrance of those things which make most for their good This is gathered from that particle Wherefore Reason Because admonition and exhortation are according to their nature workes of charity and tend unto the good of our neighbour therefore we should use it most unto those from whom we may expect most good Vse 1. This may serve to reprove those who if their neighbours do any thing unseemely or uncivilly or to the losse of their honour or some outward profit do presently take notice of it in them but never looke after those things that doe most pertaine to the kingdome of God those things indeed should not be neglected but these things should chiefly be looked after 2. To exhort us in those things which pertaine to the kingdome of God and the salvation of soules to have an especiall care of our duty towards our neighbour Hitherto belongs that which Peter saith that he would not be negligent that is that he would never lay aside the care of these things which although it did in a speciall manner pertaine to the duty of Peter an Apostle and other Ministers of the word yet it is proportionably to be extended to the common duty of all Christians because the reasons which strengthen it are for the most part common Doct. 3. In justice and equity we are bound to put one anâ—ther in remembrance This is gathered from these words I think it meet for although it doth not pertain unto that particular justice which consists in the equality of the thing received and repayed yet it is called justice because it hath as strong an obligation as any thing that is due by justice Rom. 1. 14. Vse This may serve to reprove those that account it a sinne to be negligent in paying debts but make no account of the neglect of this duty Doct. 4. They that are learned and also stablished in the truth do yet stand in need of admonitions and exhortations This is gathered from these words though
vertue unto faith and all those Preachers that do not with zeale and constancy stirre up the faithfull to labour for vertue do greatly dishonour the Gospell as if it were of the same nature with cunningly devised fables This is gathered from the connexion of these words with the words foregoing which were explained in the Analysis For this is the force of the Apostles reason If I did account the truth of the Gospell like unto a cunningly devised fable I could not so earnestly and with such constancy stir you up to imbrace and adorne it nor could ye receive those things that we have spoken of without an endeavour to abound in vertue if ye did not account them like unto cunningly devised fables Vse 1. This may serve to admonish 1. All Preachers to beware of carelessenesse and negligence in stirring up the people unto piety And 2 All the faithfull also to beware of luke-warme and unfruitfull profession of the faith For neither of â—hem can be without an implicit and vertuall blasphemy And they that so carry themselves although they do not in words yet they do in their deeds confesse and make it to appeare that they make no more account of the Gospell then of an old wives fable 2. To exhort us to give all diligence to sanctify as it were the Gospell of Christ which we professe and to shew it in our lives that we think farre otherwise of the nature of it then the profane multitude doth Doct. 3. The summe of the Gospell consists in declaring the power and comming of Christ. This is gathered from these words We made knowne unto you the power and comming of our Lord Iesus Christ. For his power hath respect unto his divine nature together with the effects thereof Rom. 1. 4. And his comming hath respect unto his humane nature together with the end and benefit of his incarnation Now if these two be joyned together namely that Christ came to save us and that he came with power so that he had all sufficiency efficacy at his comming nothing more can be desired to comfort the faithfull Vse 1. This may serve to admonish 1 Preachers to make the power and comming of Christ the center as it were of all their Sermons The Apostle 1 Cor. 2. 2. Determined to know nothing save Iesus Christ and him crucified then also 2. the hearers to have a speciall eye unto that in the hearing of Sermons how they may profit in the understanding of this mystery 2. To exhort us to fetch all the obedience which we performe unto God from him as from the fountaine For whatsoever duties flow not from the power and comming of Christ are not Evangelicall but are infected with hypocrisie or consist in civility Doct. 4. The certainty of this Gospell even as it may be had after the manner of men is as great as any we can have of any things that are done and past This is gathered from these words We have seene we have heard For it is confirmed by the testimony of those that sensibly perceived it who by the confession of all were men at least worthy to be believed having no reason to witnesse any otherwise then the thing it selfe was in regard that they could not expect to receive any profit thereby from men and being such as confirmed it unto us not by the bare testimony of their words but also with their life and blood so that even after the manner of men we may be as certaine of the Gospell as we are that there was sometimes a Monarchy of the Assyrians Grecians Romans that there were Captaines and Knights of such and such a countrey or the like Vse 1. This may serve to reprove and condemne the perversnesse of men who easily believe all other things though there be but weak arguments to confirme it but they can scarce be brought to receive the Gospell of salvation 2. To exhort us to strengthen our faith with such like reasons even to the full assurance thereof 1 Iohn 1. 3 4. For although we our selves have not seene these things yet we must as strongly and firmely believe them as if we our selves had seene them with our eyes Iohn 20. 29. This pertaines unto the thankfulnesse which we owe uâ—to God that he would not barely declare unto us his will but also confirme it by testimonies Luke 1. 2. For this was one of the speciall offices of the Apostles to witnesse those things which they had seene of Christ Acts 1. 22. 2 32. Doct. 5. A great Majesty was sensibly perceived by the Apostles This is gathered from these words We have seene his Majestie So great was this Majestie that the Disciples could not beare it Matth. 17. 6. It astonished and amazed Peter Marke 9. 6. Vse 1. This may serve to instruct us to conceive by this proofe how great the glory and Majestie of Christ is now in Heaven how great it shall be at the last day and how great we also shall be made in the life to come 2. To exhort us to have Christ in high estimation We have no cause to be ashamed of so great a Majestie according to that of our Saviour If any one be ashamed of me in this adulterous generation him will I be ashamed of before God and his Angels Doct. 6. This majestie was expressed in those words of God This is my beloved Sonne in whom I am well pleased In these words is contained both the power and comming of Christ whereof the Apostles witnessed and wherein is contained the summe of the Gospell as we said before This is gathered from the connexion of the words which these have with the former We made knowne c. For in the title of Sonne is declared the honour and glory of Christ where he is called this my Sonne in the title of beloved is shewed the comming of Christ and the end thereof namely to reconcile us unto God and make us beloved of him whence he is called My beloved in whom I am well pleased By the title of Sonne is chiefly signified the kingdome of Christ by the title of beloved in whom I am well pleased is signified the Priesthood of Christ and by the third thing which is added Mat. 17. 5. is signified his Propheticall office heare ye him And that which is there expressed is here understood so that there is nothing in Christ and the Gospell which may not fitly be reduced to these few words Vse 1. This may serve to instruct us for the building up of our faith to have alwayes in our mindes that divine voice for therefore came it twice from Heaven once in the Baptisme of Christ and once in this transfiguration which Peter hath reference unto in this place All the word of God indeed comes from him but there are some parts of it which come from him unto men in a more speciall manner that is immediately Such was the Decalogue in the Old Testament such was the
is made by the will of man as it evidently appeares by the opposition verse 21. So that the Prophets themselves although they were publick Doctors of the Church yet if they should have said any thing of themselves without the revelation of God that would have beene their owne that is a humane interpretation whence also it followes that every interpretation of the Pope which he takes not from cleare Scripture or hath it not by some extraordinary revelation is his owne in that sense as this word is taken in this place Secondly By interpretation in this place is not meant the interpretation of Scripture that was before revealed but the revelation it self as it appears by the 21 vers where this interpretation is made to consist therein that the Prophets spake their prophesies as they were moved by the holy Ghost 3 Peter himselfe who in the opinion of the Papists was at that time head of the Church bids the faithfull here search the Scriptures he doth not bid them depend upon him and alwayes look for interpretatioâ— 4 He attributes more and greater strength unto the Scripture then to his own testimony 5 He cals the Scripture a light and the condition of the Church a dark place the Papists on the contrary attribute darknesse unto the Scripture and light and clearnesse unto the Church 6 He commends the vulgar sort of the faithfull that they did take heed unto the Scriptures in these words Ye do well But the Papists by this interpretaion debarre the faithfull from the reading of the Scripture Vse 1. This may serve to refute the Papists that put the Church before the Scripture and say that the first thing to be believed is that the Church cannot erre 2. To exhort us to lay this foundation firme and sure in our hearts Doct. 10. The holy Ghost moved those men that were authors of the Scriptures This is gathered from these words As they were moved by the holy Ghost Vse This may serve to instruct us by continuall prayer to seek for the aid of the Spirit for the understanding of the Scriptures The Scripture must be understood by the help of the same Spirit by whom it was dictated as Hier. Eodem spiritu debet intelligi Scriptura quo fuit dictata Doct. 11. The men which the holy Ghost made use of to deliver the Scriptures were holy men of God Holy because they were sanctified inwardly also set apart to this most holy work Men of God they were because they were called by God to this office and they did declare the will of God and they did labour also to bring men unto God Vse This may serve to exhort us to labour to be like unto them according to our ability both in holinesse and in zeale of the Lord. Chapter II. Verse 1. But there were false Prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Verse 2. And many shall follow their pernicious wayes by reason of whom the way of truth shall be evill spoken of Verse 3. And through covetousnesse shall they with feined words make merchandize of you The Analysis HItherto the Apostle propounded an exhortation and confirmed it also in the foregoing Chapter In the two following Chapters he strengthens it by removing the impediments that might make this exhortation of no effect And the chiefe impediments are fals teachers and profane scoffers of these former he speaks Ch. 2. Of the latter chap. 3. The false teachers he doth first describe secondly reprove he describes them from the beginning to those words in vers 3. whose judgement c. Then he reproves them 1 in generall in these words that they are damned men which he doth afterwards prove 1 by the usuall course of Gods justice from verse 4. to the 10. 2. By their deserts whereby they bring upon themselves the revenging justice of God from verse 10. to the end of the Chapter In the description of the false teachers he makes 1 A comparison of the like betwixt the false teachers and those that were false prophets among the people of Israel partly that he might joyne together this discourse with the former where he spake of true Prophets and partly that he might meet with the scandall which might arise by such seducers and partly that he might stirre up the faithfull so much the more to beware of their seducing In the first respect the last words of the former Chapter and the first of this Chapter make such a discreet axiom as this although there were many Prophets among the People of Israel that were holy men of God and were moved by the Spirit of God in those things that they spake yet among the same people also there were many false Prophets This discretion is shewed in these words But there were In the second respect these words make a copulate axiom thus Like as there were false Prophets among the People of Israel so also shall there be false teachers among you In the third respect there is intimated and implicitely contained such a connex axiom as this If there shall be false teachers among you like as there were false Prophets among the people of Israel then must you be alike careful to beware of these as the Israelites were warned heretofore to beware of them After that description which is made by way of comparison followes an absolute description wherein the false teachers are described by their effects Which effâ—cts have either an immediate reference unto the false teachers themselves or unto others by them Those that have reference unto the false teachers themselves are 1 The bringing in of heresies which are set forth by their adjunct that they are damnable whereof he gives a reason also taken from the nature of heresies which is said to be such that it brings in a denying of the Lord. 2. The second effect is that they bring upon themselves swift destruction In respect of others the first effect is that they shall have many followers who are pointed out by another effect accompanying this seducing namely a speaking evill of the truth or of the Gospell which shall come to passe by their meanes The other effect is the abuse of those whom they do seduce for gain which abuse is set forth by the helping cause namely by fained words The Doctrines arising herehence Doct. 1. There are alwayes false prophets and false teachers in the Church This is gathered from these words there were there shall bee Reason This comes to passe in a threefold respect 1 in respect of God 2. In respect of the Devill 3. In respect of men First in respect of God and that 1 that they which are approved in the Church may be made manifest 1 Cor. 11. 19. Deut. 13. 3. 2. That the obstinate wicked may perish in their ungodlinesse and cruelty 2 Thess. 2. 10 11
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
if the thing be rightly considered As if a man should see another fall in a slippery way and not take the more heed unto himselfe therein but fall into the same place and after the same manner he is much more taxed by men then if he had fallen alone or first of all so is it also in these 2. Because the multitude which seemeth unto us a great thing as if it could withstand Gods anger is before God like unto water that fals from a bucket Vse This may serve to admonish us not to follow a multitude to do evill And so much the more necessary is this admonition because we are all too prone to go in the way of the multitude which fault also we seeme to commit with some reason 1. Because that we presume that many eyes see more then one whence it is that the voice of the people is often taken for the voice of God 2. Because the labour of examination seemes too difficult and almost impossible 3. Because that which all men do usually goes unpunished among men and we conceive the like thing of God 4. Because he that doth not follow the multitude shall gaine a multitude of enemies and such as hate him But the contrary reason which is of greater value then all those is that of Christ Matth. 7. 13. Broad is the way that leadeth to destruction and many there be which go in thereat To the first reason or object on we answer that one eye of a man that seeth perceives more then a thousand blind eyes The world or the multitude of the world is blinded therefore one Christian which hath the eye of his mind inlightned by the Spirit and followes the light of Gods word can see more then a great multitude of others To the second we answer that the duty of examination lies upon all and every one And they had need to do it not only as they are Christians and as Christ commands them to prove all things and hold fast that which is good but also as they are men for it is not a humane but a brutish thing to follow the multitude of those that go before without judgement To the third we answer that the wayes of God are not as the wayes of men Men winck at many either out of ignorance or impotency or for feare and the like imperfections which are not incident to God To the fourth we answer If God be with us who can be against us Doct. 2. The creatures which are most necessary and profitable unto us by sin are made our enemies and hurtfull unto us This is gathered from the flood of waters that destroyed the old world Now nothing is more necessary and profitable unto us then water Reason Because the creatures are the servants and hoast of God and therefore they depend upon his will and pleasure and command both for war and peace Hos. 2. 18. Vse 1. This may serve to admonish us so much the more to beware of sin 2. To instruct us if we would have any true comfort from the creatures to lay the foundation thereof in our reconciliation with God Doct. 3. God in the midst of judgement towards the ungodly is mercifull towards the godly This is gathered therehence that when he destroyed the world he saved Noah Reason Because God doth not execute judgement according to the fiercenesse of his anger or fury as men oftentimes use to do but according to the counsell of his most perfect wisdome Vse 1. This may serve to instruct us not to ascribe those things unto fortune or chance which happen unto us or others in this kind 2. To comfort us because in a world of all dangers and judgements we may flye unto the mercy of God Doct. 4. There are wont to be but a few godly men in the world This is gathered therehence that Noah is called the eighth of the godly or rather he may be called the seventh because Cham was cursed Reason 1. In respect of God because he gives this grace but unto a few that his goodnesse and mercy towards them may appeare the more abundant 2. In respect of the second causes and of the nature of the thing it selfe because that which is most difficult and of the greatest care and perfection is not wont to be found but in few The gifts of nature are common unto all of art and industry to fewer but the gifts of grace to fewest of all There are more good Taylors then good Physitians and more good Physitians then good Kings So that that hath the greatest perfection which is given but to a few Vse 1. This may serve to admonish us to be so much the more diligent to make our election and calling sure 2. To exhort us to give God thanks that he hath made us partakers of that happinesse which he grants but to a few Doct. 5. All the godly that will be made partakers of Gods mercy must be preachers of righteousnesse as Noah was Now righteousnesse is preached not only in words but also in deeds For so it is wont to be said The thing it selfe speaketh â— or the tongue only Phil. 2. 15 16. Reason Because no man can escape the revenging justice of God unlesse he labour to follow and advance the righteousnesse that is prescribed by him Vse 1. This may serve to condemne and reprove those that are rather Preachers of unrighteousnesse then of righteousnesse 2. To exhort us more and more to stir up our selves to have a care of this duty Verse 6. And turning the Cities of Sodome and Gomorrha into ashes condemned them with an overthrow making them an ensample unto those that after should live ungodly Verse 7. And delivered just Lot vexed with the filthy conversation of the wicked Verse 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous soule from day to day with their unlawfull deeds The Analysis IN these verses is contained the third example which is divided after the same manner as the second was For here he speaks of the judgement of God upon the wicked and his mercy towards the godly The object of his judgement are the Cities of Sodome and Gomorrha the manner is by fire which is intimated in these words turned into ashes The degree is in their utter overthrow the end and use is to warne those that should after live ungodly For such judgements are ensamples not of a wicked life but of the condemnation that hangs over the heads of those that live ungodly and so they are ensamples to move men not to do the like but to take heed lest if they do after the like manner they suffer also after the like manner The Doctrines arising herehence Doct. No society of men or policy can hinder the judgement of God which he will bring upon them for their sins For as in the first example there was the dignity of the Angels in the second the multitude of men so also in this
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