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
continuation and renovation of this accesse unto Christ and by Christ unto God In the hearing of the word we come unto Christ as our Teacher in our prayers we come unto him as our advocate in the administration of the Lord Supper we come unto him as the Authour of a Kingly mariage feast Mat. 22. And all other duties do so depend upon these that looke how we approve our selves in these such must we needs be in the others also 4. Because Christ cals and invites us especially unto this to come unto him Matth. 11. 28. John 7. 37. Vse 1. This may serve to convince all those of death and of sinne that have either no knowledge of Christ at all or doe not endeavour according to that knowledge which they have to come unto him and partake of his grace 2. To refute the Papists and such like that draw men away from Christ to the holy Angels to the Pope and to themselves 3. To exhort us alwayes to set Christ before us as our marke and scope Phil. 3. 8. c. Doct. 13. We must come unto Christ as unto a living stone This is gathered from Verse 4. Now Christ is called a stone for that firme power whereby he doth sustaine and beare up the edifice of the whole Church Zach. 4. 7. And he is called a living stone because that power whereby he doth beare up the Church is quickning and communicates spirituall and eternall life to the whole edifice John 5. 26. Reason 1. Because by sinne we were bereft of all life both the principle and foundation of life nor can it be restored unto us any other way but in Christ. 2. Because unlesse we come unto Christ under this relation we do not imbrace him as he was ordained by God and is proposed unto us and consequently we do not hold the true Christ but a feined and imaginary one 3. Because our faith cannot rest satisfied but in him that hath this strong power to quicken for faith seekes life from a firme and undeceiving principle Vse 1. This may serve to refute that blasphemy of the Papists who will have the Pope a dead stone to be that rock or stone whereupon the Church is built For Peter under the pretence of whose name the Pope challengeth this to himselfe never exhorted the faithfull to come to him as unto a living stone but unto Christ only And therefore Peter himselfe in these words explaines unto us what was the minde of Christ Mat. 16. 18. when he said Thou art Peter and upon this rock I will build my Church that is upon this living stone whom Peter at that time confessed to be the Son of the living God that is the living stone Now Peter and the Apostles together with the Prophets may be called the foundation of the Church by a Metonymy of the adjunct for the subject because they laid and preached Christ as the true foundation Ephâ—s 2. 20 21. but the Popes can in no other respect challenge this unto themselves but as they are stones of offence and ruine 2. To instruct us wholly to depend upon Christ and to put all our confidence in him 3. To exhort us with all joy and rejoycing to helpe forward the building of the Church upon Christ shouting and crying out as it is in the Prophet Zachary Grace grace unto him Doct. 14. Christ is refused by men when they will not come unto him as unto a living stone This is gathered from the fourth Verse So Psalme 118. 22. and Luke 2. 34. Reason 1. Because he hath not that outward Majestie and pompe wherewith naturall men are taken Isay 53. 3. 1 Cor. 1. 22 23. 2. Because men by nature are blinde so that they cannot perceive their owne misery extra Christum out of Christ nor that salvation which is offered in Christ 1 Cor. 2. 14. 3. Because they too much love themselves and put trust in themselves so that they cannot endure that doctrine of Christ whereby they are called to deny and forsake themselves and to put their confidence in Christ alone Vse 1. This may serve to informe us that we should attribute nothing to the world in those things which belong unto Christ. 2. To admonish us not to trouble our mindes for that the world is averse from Christ and true faith 3. To exhort us patiently to beare it if we be refused and scorned by men for the servant is not greater then his Master 4. To instruct us to beware that we do not communicate in the least respect with the world in refusing of Christ. Doct. 15. Christ was chosen and ordained by God that he should be exceeding precious unto us This is gathered from the fourth verse Now we must understand this so as that we comprehend both the predestination of Christ and the sending of him into the world and his unction together with all those testimonies which were given by God unto this mysterie Reason 1. Because the love and mercy of God is so great towards us for so God loved the world that he gave his Sonne c. Iohn 3. 16. 2. Because in the obedience of Christ God is well pleased Matth. 3. 17. 3. Because Christ hath perfected and finished all those things which belong to our salvation and the glory of God Vse 1. This may serve to enforme us that we ought to be assured of this that howsoever the world opposeth it selfe against Christ yet Christ shall prevaile and raigne for ever because he is chosen of God 2. To comfort all the faithfull that beleeve and put their confidence in Christ because they beleeve in him that was chosen of God to save them 3. To exhort us in all our practise throughout the whole course of our lives to make it appeare that Christ is more precious to us then all the things in the world Phil. 3. 8. Prov. 8. 10 11. Doct. 16. The faithfull are living members of the same building whereof Christ is the foundation This is gathered from the beginning of the 5. verse Reason 1. Because Christ together with all the faithfull makes one mysticall body 1 Cor. 12. 12. 2. Because being compacted in this body they partake of the very life of Christ Ephes. 4. 16. 3. Because they shew forth this life or power in bringing forth fruits answerable thereunto Iohn 15. 5 16. Vse 1. This may serve to comfort us when we rightly esteeme of the dignity of this condition it will strengthen our mindes against all the troubles that can befall us therein 2. To exhort us so to carry our selves as it becommeth those that are called to partake of the life of Christ. Doct. 17. By that union which all the faithfull have with Christ they are made spirituall temples Priests and sacrifices acceptable to God This is gathered from the 5 verse Reason 1. Because God is in an especiall manner present with them and dwels in them by his Spirit and grace as in his Temple 2 Cor. 6. 16. 2.
suffer for it ye take it patiently this is acceptable with God Verse 21. For even hereunto were you called because Christ also suffered for us leaving us an example that ye should follow his steps V. 22. Who did not sinne neither was guile found in his mouth V. 23. Who when he was reviled reviled not againe when hee suffered he threatned not but committed himselfe to him that judgeth righteously V. 24. Who his owne selfe bare our sinnes in his owne body on the tree that we being dead to sinnes should live unto righteousnesse by whose stripes ye were healed V. 25. For ye were as sheep going astray but are now returned unto the shepheard and Bishop of your soules The Analysis HEre the Apostle makes a speciall exhortation about the duty of servants to their masters and this duty he doth 1. As it were define by a speciall kind of subjection wherein it consists Be subject with all feare 2. He doth illustrate it by a distribution of the object or the masters to whom this subjection is due not only to the good and gentle but also to the froward 3. He proves that this subjection is to be made to both sorts by an argument taken from the adjuncts thereof grace and glory that is Gods praising and approving of it which accompanies the subjection that is made unto wicked masters verse 19. For this is thank-worthy The reason of which consequence is set forth 1. By a description of that subjection which is due unto wicked Masters to wit that it is a patient suffering of wrong for conscience towards God v. 19. 2. By a comparison that is made betwixt those that suffer justly and those that suffer unjustly which he shewes to be unlike in that the former can looke for no glory from their sufferings but the latter may expect great glory verse 20. In the second place he proves the same duty from that relation which ariseth from our generall calling because we are thereunto called that we should patiently suffer the injuries of the world and this he confirmes by the example of Christ to whose imitation we are called for he shewes two ends of the suffering of Christ one was to dye for us that is to expiate our sinnes which is the primary end The other was to leave us an example to imitate verse 21. which is the secondary end Now a speciall part of this secondary end was that when he was without sinne v. 22. Yet he patiently suffered all kinds of reproachâ—s and afflictions v. 23. And the primary end of Christs sufferings which was to redeeme us from sin is upon this occasion also declared v. 24. 25. Because therehence also may be drawne a powerfull argument to perswade us to imitate Christ in doing righteously and suffering unjustly And this is declared 1. From the nature of Christs death that it was a sacrifice for our sins to take away the guilt of them 2. From the end of this propitiation which is the death of sinne and the life of righteousnesse And hereof there is an illustration made by comparing that condition which went before our conversion with that condition which followes it verse the last The Doctrines drawne here-hence Doct. 1. They that are in the lowest condition should by their good workes glorifie God in that condition This is gathered from the connexion of the 18 Verse with the 11 and 12. Reason 1. Because servants also are called to liberty and glory in Christ neither is there any difference as touching life spirituall betwixt the freeman and the servant 1 Cor. 7. 22. 2. Because there is the same reward for servants and freemen 3. Because the servile condition hath a proper occasion and meanes to glorifie God which other conditions have not like as other conditions have their occasions meanes which the servile hath not Vse 1. This may serve to comfort us in regard that no man is excluded from having a part in this honour that hath a part in advancing the glory of God 2. To exhort all both servants and all other sorts of men to endeavour to promote Gods glory for if servants ought to do this much more ought free masters and those that are in any place of dignity Doct. 2. Servants to the end that they may glorifie God in their servile condition must be subject to their Masters with all feare Reason 1. Because subjection to another mans will is properly that wherein service consists and therefore all they that are bound as servants are bound to subjection 2. Because the subjection of a servant is such that it doth necessarily command a feare to displease not only in that respect because in every duty both towards God and man we should feare to offend by doing amisse but also in respect of that singular power which masters have to punish their servants This is that feare which we usually call servile which is not to be disliked in servants though in the children of God there be another feare required over and above which ariseth from love Vse This may serve to admonish first Servants and subjects not to separate feare from subjection Secondly all men to subject themselves to God with all feare as it becommeth servants Doct. 3. We ought to performe our duty even unto wickâ—d men and froward This is gathered from the 18 Verse Reason 1. Because the ground of our duty doth not consist in the goodnesse or naughtinesse of men but in that obligation which the law of God imposeth upon us which may consist with the naughtinesse of men 2. Because in performing this duty wee serve God and Christ and shall receive a reward from him Ephes. 6. 5. 6 7. 8. Vse This may serve to reprove those that direct their duties according to the persons of the men with whom they have to doe Doct. 4. We ought to doe our duty for conscience toward God though we are wrongfully afflicted by men This is gathered from Verse 19. Reason 1. Because conscience alwayes lookes to the judgement of God and not to the qualities and judgements of men 2. Because the conscience is by this meanes constant immutable and alwayes like it selfe howsoever mens judgements may alter Vse This may serve to direct us in all our actions to have a speciall respect to the conscience Doct. 5. It is thank-worthy and we shall receive glory from God if we suffer wrongfully and not justly This is gathered from the 19 and 20 verses Reason 1. Because this is proper and peculiar to Christians as is the love of our enemies Matth. 5. 44 45. 2. Because by this meanes we give great glory unto God when we suffer the bitterest things out of conscience toward him Vse This may serve to exhort us cheerefully to set our selves to the performing of these duties Doct. 6. The calling of Christians doth in a speciall manner lead to the patient suffering of afflictions This is gathered from the 21 verse at the beginning Reason 1.
Because they are called unto glory by the enduring of all kindes of afflictions as by the way that leadeth thereunto cap. 5. verse 10. 2. Because they are called to overcome their enemies and evill doers by well-doing and if it be possible to winne them thereby Matth. 5. 44. Rom. 12. 21. 3. Because they are called to imitate Christ as it is in the text Vse 1. This may serve to admonish us not to imitate or follow the men of the world in these things because we have another manner of calling 2. To exhort us to have a great care that we make conscience of this duty because it doth most neerely belong to our calling Doct. 7. Christs actions are a most perfect example for our duty and calling This is gathered from Verse 21. Reason 1. Because Christ is unto us an example given by God as it were the praxis of Divinity and rule of living well 2. Because he hath no imperfection at all such as may be found in all mens examples 3. Because the Spirit of Christ makes us to be conformable unto his image Vse This may serve to direct us that beholding Christ as it were in a glasse we may be as it were changed into the same image from glory to glory 2 Cor. 3. 18. Doct. 8. The Chiefest manner of imitating Christ in enduring afflictions consists in this that we commit our cause unto God This is gathered from verse 23 at the end Reason Because this is the rule of patience in such cases not to revenge our selves but to commit the whole businesse unto the Lord and to rest well contented and pleased in his will Vse This may serve to admonish us never to please our own carnall will but to subject our selves wholly to the good will of God Doct. 9. Christ by his death did not only leave us an example of our lives but also expiated our sinnes and procured for us such power whereby we may imitate him in living well This is gathered from verse 24. Reason 1. Because after the same manner are we restored in Christ as we were lost in Adam which was not by imitation and example only Rom. 5. 2. Because Christ ought to be a sacrifice to pacifie God towards us which is not done by example 3. Because an example would have nothing at all profited those that were dead in sinne and hated of God Vse 1. This may serve to refute the Socinians and others which feine that the redemption of Christ consists in doctrine and example only 2. To direct us alwayes to joyne these two together redemption and the example of Christ. Doct. 10. Without Christ we are nothing else but sheepe going astray and lost This is gathered from the last verse Reason Because upon him alone depends our salvation and the direction of our lives Vse This may serve to admonish us not to leave Christ so much as in the least thing but to cleave faster and faster unto him Chapter III. Verse 1. Likewise yee wives be in subjection to your owne husbands that if any obey not the word they also may without the word be wenne by the conversation of the wives Verse 2. While they behold your chaste conversation coupled with feare Verse 3. Whose adorning let it not be that outward adorning of plaiting the haire and of wearing of gold or of putting on of apparell Verse 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meeke and quiet spirit which is in the sight of God of great price Verse 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their owne husbands Verse 6. Even as Sara obeyed Abraham calling him Lord whose daughters yee are as long as yee do well and are not afraid with any amazement Verse 7. Likewise ye husbands dwell with them according to the knowledge of God giving honour unto the wife as unto the weaker vessell and as being heires together of the grace of life that your prayers be not hindred The Analysis HEre the Apostle instructs Wives and Husbands in those particular duties which belong unto their conjugall society And he sets downe the duty of wives in the first place because that comes nearest unto those duties which hee had lately spoken of namely the duty of subjects towards theâ—r Magistrates and of servants towards their Master For that which is here in generall prescribed unto wives is their subjection to their husbands Verse 1. Be in subjection to your owne husbands Which subjection he doth afterwards explaine by certaine adjuncts or properties which do in a peculiar manner belong to the subjection of wives and not to the subjection of servants and subjects The first of these properties is conjugall feare vers 2. The second is chastity of conversation in the same verse The third is meekâ—nesse and mildnesse verse 4. And he doth perswade them unto this subjection together with the properties thereof 1. By an argument taken from the effects and fruit which by the grace of God might follow thereupon for it is a meanes tending to the conversion of their husbands if they obey not the Gospell verse 1. 2. He commends and illustrates it by a comparison which he makes betwixt that pious subjection that adorning which women use to make great account of verse 3 4. where he shewes that outward adorning to be nothing worth in Gods sight 3. Hee doth perswade them unto it by the example of those holy women which God did approve of in old time verse 5. And in particular by the example of Sara and her obedience unto Abrahaâ— verse 6. Of whose example he gives a speciall reason because as Abraham was the father of all the faithfull so Sara in some sort might be called the mother of all holy women The duty of husbands he sets down 1 in generall in their husband-like governement which he cals a dwelling with their wives according to knowledge which knowledge and understanding is the ground of direction and therefore is more required in a man then in a woman 2. In the speciall manner of this governement to wit that it should be joyned with the honour of the wife in bearing with her infirmities which he doth perswade them unto by an argument taken 1. from that society and equality which is betwixt the husband and the wife in respect of the grace of life as it is here called 2. From the great discommodity which will follow upon the neglect of this duty for by their domesticall differences and dissentions their domesticall prayers also are hindred Verse 7. The Doctrines arising here-hence Doct. 1. There is the like duty of subjects servants wives and husbands This is gathered from that particle Likewise ye wives verse 1. and Likewise ye husbands verse 7. Not that there is the same kinde of duty in all these in all respects but that there is the
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
passions of corrupted nature without reason Vse This may serve to convict and condemne many that seeme unto themselves to be excellent men Doct. 4. Such men do corrupt also whatsoever naturall goodnesse they have in them This is gathered from this word corruption as it is explained Iude v. 10. Vse This may serve to admonish us therefore to hate and detest such courses Doct. 5. Such sinners are entangled in their sins and kept unto destruction like as bruit beasts in their snares wherewith they are taken So 2 Tim. 2. 26. Lament 1. 14. Vse This may serve to admonish us to flye from all corruption as we would from the snares of eternall death Verse 13. And shall receive the reward of unrighteousnesse as they that count it pleasure to riot in the day time spots they are and blemishes sporting themselves with their own deceivings while they feast with you Verse 14. Having eyes full of adultery and that cannot cease from sin beguiling unstable soules an heart they have exercised with covetous practises cursed children The Analysis AFter that description of these men which was set down in the three fore-going verses here in the beginning of this 13 verse is againe repeated that just punishment which they must expect they shall receive the reward of unrighteousnesse Then he makes a new description of the same men that they might wax the more fierce if it were possible And he describes them by three chiefe vices 1 By the luxury whereunto they gave their minds 2 By then uncleannesse 3 By their covetousnesse Their luxury is set forth and aggravated 1 By the adjunct of pleasure 2 By the adjunct of time that it was in the day time 3 By the effect that they did by this means as spots and blemishes defile not only themselves but also those with whom they were conversant Of which effect also he shewes the cause in another effect that deceiving was joyned with this luxury Their uncleannesse is described 1 By the helping causes or instruments in these words Having eyes full of adultery 2 By the adjunct of constancy because they cannot cease from sin 3 By the effect beguiling unstable soules Their covetousnesse is explained 1 By the primary subject of it in these words the heart there it was seated 2 By the adjunct of custome in these words A heart ex-excised Last of all the end and summe of this description is expressed that they are accursed children The Doctrines arising herehence Doct. 1. When we think of the sins of wicked men we should likewise think of their punishments This is gathered therehence that the Apostle doth ever now and then put in this while he speaks of these mens sins Reason 1. Because these two are in Gods purpose and their own nature knit together 2. Because the consideration of sin doth oftentimes more hurt then good if the consideration of the punishment be not joyned unto it Vse This may serve to condemne those that take delight only in the commemoration either of their own or other mens sins Doct. 2. Profuse luxury is a signe of a man sinning securely This is gathered out of the text and it is expresly set down Iude v. 11. Reason Because such men do either not think at all of the judgements of God or do labour at least to remove such thoughts out of their minds Vse 1. This may serve to instruct us not to account such men happy as the multitude useth to do 2. To admonish us to beware of such excesse Doct. 3. Luxury the more it is shewed openly the more it is to be condemned This is gathered from that Epithete in the day time Reason Because it is so much the farther off from shame and consequently from repentance Vse This may serve to condemne that impudence which many men have gotten Doct. 4. There is the greatest danger in those sins from which the greatest pleasure and delight ariseth Reason Because pleasure is a signe of a perfect habit 2. Because pleasure is very hardly left Vse This may serve to admonish us to beware of those delights which arise from sin Doct. 5. They that please themselves most in their sins do most defile and contaminate both themselves and others This is gathered from these words spots and blemishes as it is also Iude v. 12. Reas. Because the more any sin appears in the Church the greater dishonour doth it bring not only to the sinner himselfe but also to the whole Church whereof he is a member Doct. 6. The outward members also of wickâ—d men are full of wickednessâ— This is gathered therehence Having eyes full c. Reason 1. Because out of the abundance of the heart all our faculties and all the instruments of operations receive impressions answerable unto the heart 2. Because sin or temptation unto sin is admitted into the heart it selfe by the outward senses as by channels or gates so that the eyes and such like corporeall instruments are filled two wayes both in the ingresse and the egresse of sin Whence it comes to passe that as the gates of a great City use to be fuller then the other parts of the City by reason of the frequent ingresse and egresse of people so also are the eyes of such like men Vse 1. This may serve to instruct us to see and bewaile the miserable condition whereunto men are obnoxious by reason of sin because they have no part clean or void of sin 2. To admonish us to use all care to cleanse our selves and all our faculties and parts both of body and mind from such uncleannesse Doct. 7. The uncleannesse of the body is oftentimes joyned with impurity of religion This is gathered from these words adultery Reason 1. Because the hindring cause or that which keeps it off is removed namely pure religion 2. Because this is the just judgement of God Rom. 1. 26. 3. Because by reason of these carnall affections men do withdraw themselves from piety or impugne it Vse This may serve to admonish us so much the more religiously to imbrace purity in religion Doct. 8. In such men covetousnesse is oftentimes joyned with their impiety This is gathered from these words covetous practises Reason Because that doth chiefly pertaine to the rule and sway which the devill exerciseth over his servants 1 Iohn 2. 16 2. Because by covetousnesse they seek those things that serve to nourish their impurity of life Vse This may serve for a generall admonition to abstaine even from the least sins if we would not admit of others also Doct. 9. The exercising of the heart unto such sins doth very much strengthen and increase them This is gathered from that word A heart they have exercised Reason 1. Because exercising a mans selfe unto sin brings in and increaseth the habit 2. It is a token that a man takes pleasure in such sins For no man doth willingly exercise himselfe in those things wherein he takes no delight Vse This may serve to admonish