wee have such a Keeper as is omnipotent wee have no cause to feare that any thing present or to come should ever frustrate our hope or deprive us of our expected salvation 3. To exhort us to depend upon that power of God by true faith as it is in the text Doct. 8. These spirituall blessings of God should never bee mentioned or thought upon by us without a pious desire to blesse God for them This is gathered from that word Blessed So Eph. 1. 3. 12 2 Cor. 1. 3. Vse This may serve to reprove that sluggishnesse and Luke-warmnesse of ours which is oftentimes so great that wee are no otherwise affected when we speak heare or thinke of these things then when we are talking of common things yea we are scarce so much moved as we use to be then when we speak of any worldly profit which doth delight us Verse 6. Wherein ye greatly rejoyce though now for a season if need be ye are in heavinesse through manifold temptations 7. That the triall of your faith being much more precious then of Gold that perisheth though it be tried with fire might bee found unto praise and honour and glory at the appearing of Iesus Christ. 8. Whom having not seene ye love in whom though now ye see him not yet beleeving ye rejoyce with joy unspeakable and full of glory 9. Receiving the end of your faith even the salvation of your Soules GRace is here set forth by the effect and adjunct thereof which he makes to consist in the greatest joy in those words wherein ye rejoyce Now this joy is amplified by those manifold afflictions and temptations which usually mak men sad rather then joyfull in the other part of the 6. verse where the amplification per discretum axioma by a discret axiom is to be conceived after this manner Although by reason of manifold afflictions and temptations ye are exceeding heavy yet so great is the excellency of this grace wherein yee stand that these afflictions are no hinderance to you because ye rejoyce in that grace with great joy Now that afflictions should not take away spirituall joy from the faithfull he shewes first from the nature of those afflictions wherewith the faithfull are wont to be vexed 2. From the nature of that grace which produceth spirituall joy The heavinesse of afflictions is diminished 1. By the adjunct of duration that they are but for a season 2. By the adjunct of profit that they bring fruit utility and for no other cause doe they befall them in these words if need be 3. By the singular end and use of afflictions by which also their profit is shewed to wit that they serve for the triall of their faith which triall of faith is set forth by a similie and that of a lesser the triall of Gold 4. By the effect of it which is praise honour and glory at the appearing of Iesus Christ. The nature of grace he shewes to be such as that it can overcome all afflictions the reason whereof he makes to be this because it joynes us with Christ without the helpe of the outward senses and so both against and above sense it lifts up the mind to the greatest joy verse 8. of which joy hee declareth first the adjuncts of it unspeakable and full of glory and afterwards the cause or argument that moves or stirres up such joy in the faithfull to wit that by their faith they are made surer of the salvation of their Souls which is the end and scope of the 9 verse The Doctrines drawne hence Doct. 1. Ioy and spirituall rejoycing ariseth from the sense and participation of spirituall grace This is gathered from those words Wherein ye reioyce For exultatio rejoycing is a vehement act of joy as t is intimated in the end of the 8. verse Reason 1. Because it is the nature of joy for the mind to delight it selfe with the possession of some solid good now there is noe good that can be Compared cum Summo bono with that chiefe good and eternall happines this we begin to have possession of in having possession of saving grace and the compleat and full possession of it is laid hold on and made sure by faith and hope and hence it is that spirituall joy is properly the fruit of hope Heb. 3. 6. Rom. 5. 2. Yet notwithstanding this is so to be understood as that wee must not exclude all those from the state of grace which have not this joy sometimes because this joy dâ—pends upon the sence of grace now sometimes they have not the sence of grace that are either hindered by ignorance or some grievous temptation that they cannot be sensible of that which they have Vse 1. This may serve to refute those carnall men who suppose the practice of religion to bee full of sadnesse and heavinesse without any joy or delight when indeed the joy of these men is nothing else but madnesse Eccles. 2. 2. and is changed at length into the greatest sorrow but true and solid joy is the priviledge of all the godly because they alone have true cause of joy and that joy shall never be taken from them 2. To exhort us to raise up our mindes to the exercise of this joy for thereunto we are called that we should alwayes rejoyce in the Lord Phil. 4. 4. An example hereof we have in the Eunuch who went forward in his way with joy after that by baptisme he was made sure of the grace of God Acts 8. 39. Doct. 2. Manifold afflictions may well stand with this joy Reason 1. Because although afflictions may makes us somewhat heavie yet that heavinesse is not in the highest degree that it should wholly possesse and overwhelme our mindes but it is mitigated and overcome by spirituall joy 2. Because the afflictions themselves are turned into matter of joy and rejoycing Iames 1. 2. Rom. 5. 3. Vse This may serve to admonish us not so much to feare the afflictions of this world or at any time so to lye downe them as to cast off all our joy Doct. 3. Afflictions are turned into matter of rejoycing when there is such use made of them as that our faith and every grace is stirred up and increased by them This is gathered from the seventh Verse Reason 1. Because we make great gaine by the triall of our faith much more then can be gotten by the triall of gold as it is in the Text. 2. Because faith by this triall becomes the stronger by reason of afflictions and doth more firmely expect praise honour and glory in Christ as it is in the Text. Vse This may serve to admonish us to make it our primary and chiefest care not to faint in our faith and other graces when we are in the midst of afflictions as those that have but a temporary faith are wont to do but to labour to profit by them Doct. 4. This joy doth not depend upon the sight or visible presence
of Christ. This is gathered from the eighth Verse Reason 1. Because faith and hope is properly of those things that are not seene Rom. 8. 24. Heb. 11. 1. Now this joy ariseth from faith and hope as it is in the Text. 2. Because we rejoyce either in the actuall possession or in the certainty of the possession of the things we love Now Christ having not yet seen we love as it is in the Text. Vse This may serve to exhort us while we live here by faith so to walke rejoyce and live as if we did behold Christ with our eyes For blessed are all they which have not seen and yet have beleeved Iohn 20. 29. Doct. 5. This joy is unspeakable and full of glory Reason Because both the thing it selfe wherein we rejoyce and the operation of the Spirit in raising our mindes unto it is more divine then can possibly be conceived much lesse expressed by us Vse 1. This may serve to admonish us not to be too curious in the searching after and declaring of those things that are unutterable 2. To exhort us to apply our soules to the sense and exercise of this grace because they have a divine and glorious nature Doct. 6. By this joy we begin to looke for the end of our faith even the salvation of our soules Reason Because this spirituall joy is a glorious beginning of our glory and so of our salvation through Christ. Vse This may serve to exhort us highly to prize this spirituall joy and by all meanes to be carefull to stirre up and cherish it in our selves Verse 10. Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you Verse 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified beforehand the sufferings of Christ and the glory that should follow Verse 12. Vnto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospell unto you with the Holy Ghost sent downe from Heaven which things the Angels desire to looke into TO confirme and illustrate the grace and salvation that hath hitherto beene spoken of the Apostle in these verses brings the testimony of the Prophets which is set forth 1. By the principall object thereof which is nothing else but this selfesame salvation and grace wherein the faithfull Christians now stand in these words of which salvation that should come unto us they prophesied 2. By the manner how they were imployed about this object They did it with great care and diligent heed in these words they enquired and searched diligently 3. By the singular description of that object whereabout they were imployed vers 11. and the manner how The object to wit salvation and grace before spoken of is described by the efficient cause thereof namely the mediation of Christ consisting of two parts his humiliation and exaltation at the end of the verse And the manner how the Prophets are said to have been imployed about this cause of our salvation consisted in two things 1. That they did not only desire to know the very thing it selfe but also the very moment of time wherein it should be reveal'd in these words what or what manner of time 2. That it did not depend upon various and uncertaine conjectures but they did religiously ask counsell of the Spirit of Christ that was present with them as of one that did foreknow and could foretell of all things that should happen in these words the Spirit of Christ which was in them that testified beforehand did signifie The testimony it selfe of the Prophets is proposed in the 12 verse to wit that this grace and salvation was to be revealed at that very time wherein it appeared and no other which testimony of the Prophets is also set forth by the like testimonies of the Apostles and Angels The similitude that is betwixt the Apostles and the Prophets is shewed herein that as the Prophets prophesied of these things by the Spirit of Christ that was in them that foretold it so the Apostles declared the same things by the holy Ghost sent downe from Heaven The similitude that is betwixt the Angels and the Prophets is shewed herein that as the Prophets enquired and searched diligently concerning this salvation so also the Angels did desire to look into it all and each of which make very much for the setting forth of this grace The Doctrines drawne from hence are these Doct. I. The chiefe part of the prophesies of all the true Prophets that have beene from the beginning of the world was concerning the grace and salvation that should come by Iesus Christ our Lord and Saviour This is gathered from the tenth Verse The like you may see Acts 3. 18 20. and 7. 52. Reason I. Because the salvation of the Church in all ages depended upon Christ Now it was the office of the Prophets to direct the Church in the seeking of their salvation 2. All the Prophets were Ministers of Christ and were led by his Spirit Verse 11. and therefore ought to seeke his honour 3. Because after this manner were mens mindes to be prepared by degrees for the receiving of Christ that was to come for what is said of Iohn the Baptist doth in some sort belong unto all the Prophets that they did prepare the wayes of the Lord. Vse 1. This may serve for Information to confirme and establish the true faith not only against the Heathens and Jewes but also against the Papists themselves who say that this true doctrine of the grace revealed in Jesus Christ is a new doctrine and never heard of before these times for we acknowledge no other grace but that which those Prophets alwayes prophesied of from the beginning of the world 2. To exhort us continually to meditate upon this grace our selves and as occasion shall serve to shew it forth unto others with all freenesse and readinesse of minde for this doth become us much rather then those that lived so long before the comming of Christ and beheld him only afar off Doct. 2. Those ancient Prophets did not only prophesie of this grace but they did also enquire and search diligently into it This is gathered from the same words Reason 1. Because it seem'd unto them as indeed it is a very great mystery of godlinesse 1 Tim. 3. 16. therefore they saw that they must use the very utmost of their endeavours to come to some measure of the knowledge of that which did lye hid therein both for their owne comfort and the edification of the Church 2 Because this truth was proposed unto them in a more obscure manner under types and shadowes so that they could not look into the thing it selfe without great care and labour Vse 1. This may serve for information hereby we may understand what manner of men the true
is to uncleane persons without a necessary cause but to every one that asketh us so that our profession or answer may probably at least turn to the glory of God as it is in the text to sanctifie God Vse This may serve to exhort us 1 seriously to study our religion to understand the grounds thereof 2 Freely and ingeniously to declare and defend it upon a good occasion Doct. 9. Our profession of religion should be with meekenesse in respect of men and with feare in respect of God Reason Because by meekenesse we do good amongst men and the feare of God will stirr us up to do our duty and keep us within the bounds and limiâ—s thereof Vse This may serve to reprove those which keepe no measure in their words and actions Doct. 10. A good conscience is very necessary as well in the sanctification of Gods name as in the profession of his religion That is a conscience bearing us witnesse both of the grace of God towards us in Christ and of the sincere desire and endeavour of our hearts to please God in all things Reason 1. Because without such a conscience our faith confidence fortitude and liberty doth languish and decay 2. Because such a conscience freeth us from all that burthen wherewith otherwise we should be oppressed and terrified and affrighted from doing our duty 3. Because it stirreth us up to all the duties of piety for without the care of performing them a good conscience can afford us no comfort Vse This may serve to exhort us to have a care of our conscience to keepe it pure before God and men The 17 verse is all one with the 20 verse of the 2 chapter Verse 17. For it is better if the will of God be so that ye suffer for well-doing then for evill-doing Verse 18. For Christ also hath once suffered for sinnes the just for the unjust that he might bring us to God being put to death in the flesh but quickned by the Spirit Verse 19. By which also he went and preached unto the Spirits in prison Verse 20. Which sometimes were disobedient when once the long-suffering of God waited in the dayes of Noah while the Arke was a preparing wherein few that is eight soules were saved by water Verse 21. The like figure whereunto even baptisme doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience toward God by the resurrection of Iesus Christ. Verse 22. Who is gone into heaven and is on the right hand of God Angels and authorities and powers being made subject unto him The Analysis IN this part of the chapter the Apostle urgeth that exhortation which he had before proposed concerning an endeavour to do well even unto those that wrong us And this he doth perswade them unto 1 by a comparison which he makes betwixt those which suffer for evill doing which comparison although it may seeme to be of a greater or lesser good when it is said It is better to suffer for well doing yet it is indeed a dissimilitude which is intimated by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extenuation as appeares by the 19 and 20 verse of the second chapter For it is thank-worthy and it will turne to our glory if we suffer for well-doing not so if it be for evill doing 2. He confirmes this by the example of Christ verse 18. who though he did most justly yet suffered unjustly which example he shewes to be of great force by the end of his suffering because therefore he suffered that he might bring us the same way unto God which that he doth now effectually doe he shewes by the cause thereof to wit life and glory which he assumed unto himselfe by his divine Spirit after his suffering And to shew that that effect namely the bringing of men unto God doth proceed from this cause to wit the Spirit of Christ the Apostle makes a comparison of the like betwixt those things which the Spirit of Christ did heretofore in the dayes of Noah and those things which he doth now since the comming of Christ in the flesh Heretofore he preached the way of salvation and patiently waited for the performance of obedience upon the disobedient he inflicted condigne punishment and a few that were obedient he saved in the Arke so now also he preacheth the way of salvation he waits for obedience and by Baptisme as it were a figure like unto the old Arke he saves those that are obedient and have a good conscience before God and that by the glorious life and power which he hath in heaven since the time of his resurrection verse 21 22. All which things rend hereunto that we should hold fast a good conscience even when we are evill intreated because it is better as he said before verse 17. and hath now shewed as well by the example of Christ as by his effectuall dispensation throughout all ages as it is vers 18 19. of which we may sue more if we look back to chap. 2. ver 21. to the end All the other things almost are explained in the answer to Bellarmine about Christs descending into hell The Doctrines arising here-hence Doct. 1. It was the Spirit of Christ which preached heretofore from the beginning of the world by the Prophets and men of God before that he appeared in the flesh This is gathered from verse 19. Reason 1. Because the person of Christ was the same from everlasting in the unity of the Divine Essence so that whatsoever the Spirit of God did that also may the Spirit of Christ be truly said to have done 2. Because Christ was the Mediator of mankinde from the beginning of the world in vertue and force therefore whatsoever the Spirit did which belonged to the furtherance of the Churches safety all that he did by vertue of Christs mediation and that no lesse then since his comming in the flesh Vse 1. This may serve to instruct us in the truth of Christs divine nature 2. To comfort us and strengthen our faith in that we have the same Teacher which instructed the Church from the beginning of the world and brought it to salvation and consequently we imbrace the same religion as touching the substance of it that all the faithfull imbraced from the beginning of the world 3. To admonish us never to reject or make light account of those things which are preached unto us out of Gods word because it is the Spirit of Christ which preacheth unto us those things like as he preached unto others from the beginning of the world Doct. 2. They which do not obey the preaching of Christs Spirit wilfully bring upon themselves everlasting damnation This is gathered from verse 19. 20. Reason 1. Because in neglecting the preaching of the Gospell they neglect and refuse the only meanes that can keepe them from damnation and bring them unto salvation 2. Because they doe greatly dishonour Christ and his Spirit Vse
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
things whereby we may be confirmed in that communion which we have with God Vse 1. This may serve to comfort us because the certainty and assurance of our calling and election is not only possible for us to attaine unto but also commanded us so that nothing is more pleasing unto God then that we should labour to be more and more assured of these things for this is the end both of the promise and the precept 2. To reprove those that either altogether neglect this primary duty of the faithfull or take such slight care of it that they must nâ—eds alwayes waver in their minds touching those things whereof they should be most assured Dangerous is that doctrine of the Papists that holds mens minds alwayes in suspense both in life and death For in life they accuse this firme confidence of presumption and in death they leave wretched men in doubt how long they shall be tormented in Purgatory 3. To exhort us to this labour and diligence and indeed this indeavour is inseparable from a true and lively â—aith for look how it is amongst men if one did beleeve that he had an inheritance left him by his Father or any other he would never be at quiet till he had gotten it assured unto him according to the lawes and customes of the countrey wherein he lives so is it with the faithfull also touching these spirituall good things Doct. 3. All those and those alone make their election sure that make their calling sure These two God hath joyned together as the Apostle doth in this place so that no man ought or may dis-joyne them Hence election and calling are taken sometimes in the Scriptures for one and the same as 1 Cor. 1. 26 27. that which is called câ—lling verse 26. is called election verse 27. There is indeed an outward and ineffectuall calling which is many times separated from election as when it is said Many are called but few are chosen But effectuall and saving calling hath alwayes a sure connexion with election 〈◊〉 Rom. 8. 3â— and 11. 28. 29. Reason Because this calling is nothing else but the operation of God whereby in time he begins to â—â—â—cute that purpose of election which he had decreed from â—vâ—â—lasting Vse 1. This may serve to reprove 〈◊〉 that are wont to boast of their election and predestination 〈◊〉 in the meane time they never looke after their calling 〈◊〉 to demonstrate it either to themselves or others 〈…〉 whatsoever men say of their election if they 〈…〉 assured of their calling 2. To comfort all the faithfull that are penitent conâ—eâ—â—ed and called because all those may and ought to be sure of thâ—â—â— election Doct. 4. An endeavour to abound in vertue and to do good workes is the only meanes to make our calling and election sure This is gathered from these words If ye do these things Reason 1. Because these are the proper effects of calling and election 2. They are the causes of that knowledge which we have of our calling and election For the knowledge and assurance of these things depends upon the reflex act of our understanding whereby we see in our selves the markes and signes of effectuall calling and consequently of eternall election Hence this assurance increaseth and decreaseth in us according as our endeavour to abound in vertues and to do good workes is greater or lesser Vse 1. This may serve to refute those that teach that the assurance of election crossetâ— the practise of piety whereas there is as great an agreement betwixt these as is betwixt the effect and the cause which absolutely agree 2. To condemne those that from this doctrine of the assurance of election take occasion to cast off all care of piety these are they that the Apostle speaks of c. 3 v. 16. who being unlearned and unstable wrest the Scriptures unto their owne destruction Although the election of God be sure in it selfe yet no man is sure of it without the practice of piety Then againe the certainty of election that is in God makes this certaine that no man shall ever be saved by vertue of election unlesse there be in him the practise of piety such words or thoughts are certaine tokens of a profane soule which neither cares for election nor salvation nor hath any feare of God For whereas it is alike certaine with God how long every one of us shall live in this world yet there is nonâ—â—â—â—t cares not for his life or useth not the meanes to live unlesse he be quite mad so from the certainty of election none concludes after such a manner unlesse he be altogether profane 3. To exhort us to stirre up our selves more and more to do these things whereby we shall receive so great fruit and benefit Doct. 5. By labouring to do these things we are fore-armed against the dangers of all temptations If ye do these things ye shall never fall Reason 1. Because we are never led into temptation without our owne fault and consequently without the neglect of this duty 2. We are never led into temptation unlesse we have first tempted God by forsaking those meanes whereby we might be upheld and preserved 3. God can and will defend those that flye unto him and that seeke him in his wayes Hither tend those frequent promises such as are Psal. 15. the last words and Psal. 16. 8. Doct. 6. The more we are freed from the fals of sinne the more are we assured of our calling and election This is gathered from the opposition which is made betwixt the assurance of our calling and our fals Reason The reason is taken from the contrariety for like as the more the darknesse is dispelled the more the light increaseth and on the contrary so is it in these things Doct. 7. Look what progresse we makein grace and vertue so much progresse do we make in glory and happinesse This is gathered from the connexion of the eleventh verse with the former the force whereof consists in this that by adding vertue unto faith and knowledge unto vertue we shall adde also something unto that participation which we have in the kingdome of God where it is to be observed that the same word is used in this eleventh verse where he speakes of glory that was used verse 5. where he spake of vertue there it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason The reason is because as in evill the sinne is never separated from the punishment but in the sinne it selfe there is the spot or blemish which is like unto misery so also in good the obedience and vertue is never separated from the reward For it hath alwayes joyned with it that consolation which pertaines to the reward of happinesse Vse 1. This may serve to comfort us against the afflictions of this life for although the faithfull receive no reward from this world by reason of the iniquity of men but hatred disgrace contempt and persecutions yet they
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