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
unto the faithfull shewes that these wicked men were refuted for their good So 2 Thess. 2. 13. Iude v. 20. 1 Tim. 6. 11. 2 Tim. 3. 14. Reason 1. Because the whole Scripture and all the meanes of salvation do by a speciall kind of propriety belong unto the faithfull 2. Because God will not have his word to passe without some fruit Now wicked men are oftentimes so fore-lorne that no congruous fruit can be expected in them but only in the faithfull Vse 1. This may serve to informe us to judge aright of Gods intention in those things that he doth about men that are past all hope and incorrigible For as the Apostle saith of Oxen that God taketh not care for Oxen but for men so should we think that God taketh not care so much for these bestiall men as for the faithfull and elect whom he doth chiefly speak unto even when he seemes to speak unto others 2. To admonish us not to neglect or despise such rebukings of the wicked as if they did nothing belong unto us but wisely to turne it to our own use Doct. 2. The faithfull do then profit by the word of God which is against the wicked when they are become much unlike the wicked This is gathered therehence that whereas the Apostle did reprove the wicked of ignorance he doth now exhort the faithfull to knowledge Prov. 1. 15. Reason Because the courses and fashions of the wicked are therefore set forth unto us that we might avoid them Vse This may serve to admonish us not to suffer our selves to be led away by the example of the wicked multitude For God doth not propose it as a thing to be followed but to be shunned and avoided Doct. 3. We should in a singular manner differ from the wicked therein that we judge of the wayes of God not according to the sense of the flesh but according to the nature of God This is gathered from these words One day with the Lord. With men it is otherwise Reason Because spirituall things are to be judged of spiritually Now all the wayes of God are in some sort spirituall and divine Vse This may serve to reprove those that in such examinations are wont to consult with flesh and blood and not with the word of God Doct. 4. The end of all Gods wayes as they have respect unto men is the repentance and salvation of the godly This is gathered from v. 9. Now here ariseth a question Quest. Whether all and every particular man be meant thereby when it is said that God is not willing that any should perish but that all should come to repentance Answ. The patience of God according to its nature hath that use and end to lead all sinners unto repentance Rom. 2. 4. and in that sense might their interpretation be admitted who understand these words and the like of all and every particular man But that the Apostle in this place hath speciall reference to the elect it appears thereby that he speaking of the beloved of God verse 8. and reckoning himselfe amongst the number of us saith that God is long-suffering to us-ward that is towards those beloved and is not willing that any should perish that is any of them because Gods principall work towards men is the salvation of the faithfull and therefore all his wayes tend thereunto as unto the scope and mark whereunto they are directed Vse 1. This may serve to reprove the madnesse of those men that blame those things in God which make most for their use and good as these men do in the slacknesse of the Lords comming 2. To admonish us not to pervert these right wayes of God but alwayes to apply them unto that use whereunto they tend that is to the furtherance of our own repentance and salvation Doct. 5. The way of the Lord when he commeth to judgement shall be with swiftnesse majesty and terrour This is gathered from verse 10. First it shall be sudden because the houre and day thereof is not revealed and because the most part of men expect no such thing And it shall be full of majestie and terror because it is the comming of the Lord not in humility as his first comming was but in glory Vse This may serve to admonish us to prepare our selvs accordingly against this comming of the Lord. For this use the Apostle presseth and exhorteth us unto in the rest of the chap. Verse 11. Seeing then that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlinesse Verse 12. Looking for and hasting unto the comming of the day of God wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat Verse 13. Neverthelesse we according to his promise looke for new heavens and a new earth wherein dwelleth righteousnesse Verse 14. Wherefore beloved seeing that ye look for such things be diligent that ye may be found of him in peace without spot and blamelesse Verse 15. And account that the long suffering of the Lord is salvation even as our beloved brother Paul also according to the wisdome given unto him hath written unto you Verse 16. As also in all his Epistles speaking in them of these things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction Verse 17. Ye therefore beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastnesse Verse 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever Amen The Analysis IN these verses is contained an application of the doctrine that was before propounded concerning the Lords comming to the use and edification of the faithfull Now this application is made by an exhortation to piety and holinesse which is first of all propounded v. 11. Secondly confirmed by the doctrine that was before proposed concerning the manner of the Lords comming v. 12 13. Thirdly it is againe repeated and pressed v. 14. Fourthly it is againe confirmed by the doctrine that was before proposed concerning the patience and long-suffering of God v. 15. beginâ—which is in this place confirmed by the testimony of the Apostle Paul whose testimony is illustrated 1 Thereby that he was frequent in such testimonies v. 16. begin 2 By a preoccupation whereby the faithfull are admonished not rashly to wrest any thing that Paul spake concerning such things to a contrary sense because although he spake some things that are hard to be understood yet they are such that they are not wont to be wrested but by some perverse men who wrest the other Scriptures also unto their own destruction From all these he inferres in the last place a conclusion both of the fore-going exhortation and also of the whole