Prophets of God were heretofore they did not utter words without sense or understanding or care-taking of those things that did lye before them as the diabolicall Prophets of the Heathens were wont to do in their fury but they did wholly apply their minds to what they did 2. To exhort us therefore to lay aside all sloth and sluggishnesse and to use all care and diligence in the enquiring and searching after these divine things for this industry is much more requisite for us then it was for them to whom the holy Ghost did immediately dictate all things Doct 3. The foundation of all this grâ—câ— and salvation lies in the humiliation and exaltation of our Lord Ieâ—us Christ. This is gathered from the eleventh Verse Reason Because the whole mediation of Christ whereby our salvation is procured is contained in those two parts Vse 1. This may serve to exhort us alwayes to joyne those two things together in the seeking of our salvation for they are in their owne nature so conjoyned that if they should be separated our faith and hope would be made altogether void This is the rock of offence at which the Jewes did and to this day do stumble in that they look for outward glory and majesty in their Messias even without any suffering or humiliation going before 2. To exhort us alwayes in all things to build upon this foundation Doct. 4. Not only the essence it selfe of this mystery is usually enquired after by the godly but even all the circumstances thereof as far forth as they may be comprehended This is gathered from those words searching what or what manner of time Reason 1. Because in this mysterie there is nothing of so small consequence as that it may be neglected without losse to our selves 2. Because love is careful to enquire into al things that pertaine to the thing beloved though otherwise they may seeme to be very small Vse This may serve to admonish us not to think it enough to have some confused knowledge of the common principles of the Gospell but to exercise our selves to come to a more full and distinct knowledge of every grace of God Doct. 5. All these things were alwayes declared only by the Spirit of Christ that was in the Prophets This is gathered from the eleventh Verse Reason Because as no man knowes the things of man but the Spirit of man so no man knowes the things of Christ but the Spirit of Christ 1 Cor. 2. 11. Vse 1. This may serve for information hereby we may confirme our selves in the truth of Christs divine nature because the Spirit of God which spake in the Prophets from the beginning is here expresly called the Spirit of Christ. 2. To exhort us to depend upon Christ and from his Spirit to seek for all light in searching the Scriptures and inquiring after divine things Doct. 6. Although saving grace was the same that was in the Church from the beginning of the world yet notwithstanding great is our prerogative in this grace above the Prophets and those to whom they prophesied before the comming of Christ. This is gathered from the twelfth Verse Not unto themselves but unto us they did minister Reason 1. It is by reason of that clearer light which accompanied the comming of the Sunne and continues from that time 2. By reason of the greater efficacy of the holy Ghost as it is in the text 3. By reason of the larger communication of this grace which is now extended unto all Nations Vse 1. This may serve for to comfort us because we doe abound in this grace our hearts ought to be strengthened against all terrours 2. To exhort us that as this grace doth abound so should our thankfulnesse also abound in all practise of piety for he that hath received much of him is much required Doct. 7. So great is the excellency of the grace and salvation offered unto us by Christ that even the Angels themselves desire to looke into it This is gathered out of those words which things the Angels desire to look into So 1 Tim. 3. 16. you may see it proved Reason Because there are some things in this mysterie which the Angels themselves are yet ignorant of Matth. 24. 36. into those things they desire to look that they may know them into other things that they do know they desire also to looke that they may delight themselves in beholding the glory of God as it were in a glasse Vse This may serve to admonish us never to be weary of searching into these holy mysteries whether it be in hearing the Word of God in publick or in reading and meditating upon it in private Verse 13. Wherefore gird up the loynes of your minde be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ Verse 14. As obâ—dient children not fashioning your selves according to the former lusts in your ignorance Verse 15. But as he which hath called you is holy so be ye holy in all manner of conversation Verse 16. Because it is written Be ye holy for I am holy Verse 17. And if ye call on the Father who without respect of persons judgeth according to every mans worke passe the time of your sojourning here in feare Verse 18. For as much as ye know that ye were not redeemed with corruptible things as silver and gold from your vaine conversation received by tradition from your fathers Verse 19. But with the precious blood of Christ as of a Lambe without blemish and without spot Verse 20. Who verily was fore-ordained before the foundation of the world but was manifest in these last times for you Verse 21. Who by him do beleeve in God that raised him up from the dead and gave him glory that your faith and hope might be in God Verse 22. Seeing yee have purified your soules in obeying the truth through the Spirit unto unfeined love of the brethren see that ye love one another with a pure heart fervently Verse 23. Being borne againe not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Verse 24. For all flesh is as grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away Verse 25. But the word of the Lord endureth for ever and this is the word which by the Gospell is preached unto you IN this part of the chapter there is contein'd an exhortation to persist and goe forward in the grace of God which is the Scope of the whole Epistle as was shewed before Now this duty is described in generall in the 13. verse and afterwards is set forth and pressed by divers arguments in the verses following From the description of the grace before proposed there is as it were a conclusion drawne which is inferred by a necessary connexion and consequence from the nature of that grace as it was before described which
12. 1 Kings 22. 20 21 22. Secondly in respect of the Devill because he is alwayes the father of lyes and a murtherer and that envious one which soweth tares among the good seed Thirdly In respect of men because the wisdome of the flesh is enmity against God and his truth The use hereof according to the Apostles intention is twofold Vse 1. To admonish us not to be offended nor to be top much troubled in minde when we see heresies to arise in the Church but to say as the Apostle did There were there shall be 2. To instruct us not to believe every spirit but to try whether they are of God 1 Iohn 4. 1. Doct. 2. Every heresie hath damnation joyned with it This is gathered from these words damnable heresies Some are more damnable then others yet all do in their nature tend to damnation For all are contrary unto the way of truth whereof mention is made verse 2. which way alone leads unto life But there are some heresies which can by no meanes consist with salvation or eternall life Hereupon such opinions are by a kind of appropriation called heresies in the Church that is opinions altogether damnable For there is a difference to be observed betwixt things rashly spoken bare errors in faith and heresies properly so called In the heresies themselves also we must distinguish betwixt the materiality and the formality of it For to make a formall heresie for which a man is properly called an heretick there is required besides an errour in those things that pertaine unto the fundamentals of religion a reluctation against the cleare light and obstinacy in that reluctation Vse This may serve to condemne those that under the name of peace and charity make so little reckoning of the bringing in of heresies into the Church They would have all things received in and tollerated which is all one as if they would for peace and charity admit of damnation it selfe For heresies have damnation joyned with it 2. To admonish us 1. to take diligent heed that we do not by any means further such heresies 2. Not rashly or for a light cause to pronounce any man an heretick 3. As carefully to beware of heresies as we should of damnation Quest. In the reason which is here given of this property of heresies that they are damnable a question is moved What is meant by denying the Lord denying the Lord that bought them For many gather from this place that all and every particular man were redeemed by Christ because it is here said that he bought even those wicked hereticks but it may be answered divers wayes Answ. 1. That these false teachers were members of the visible Church and therefore 1. they accounted themselves such as were redeemed by Christ and made shew of that profession 2. Men were to account them such as long as they continued in the Church and in this respect they may be said to be such as were redeemed by Christ like as the Apostles are wont to call whole Churches justified sanctified and elect There is not the same reason therefore of all and every particular man as there was of these Ans. 2. He doth not here speak of Christ properly as he is Redeemer nor of the redemption of his blood but of that right whereby masters chalenge their servants as having bought them which may be thus shewed 1. Here is no mention of Christ as being Lord properly but Master For in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a Master in respect of a servant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. And these two names are clearly distinguished Iude v. 4. where the same thing is spoken of the same false teachers there they are said to deny their Dominum herum Lord and master although he may be called their Herus Master he is not properly called their Dominus Lord. Then againe the Lord is not said to have redeemed all men but only to have bought them now although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to buy be sometimes used in the same sense that the other is yet it is not alwayes so Ans. 3. The comparison here is plainly made betwixt the false teachers and the false Prophets bewixt the visible Church and the people of Israel for the Lord is said to have bought those men in the same sense that he is said to have redeemed and delivered all the people of Israel that is as he delivered them out of Egypt and challenged them to himselfe in a peculiar manner that by a solemne covenant they should be his servants so also all those that give their names unto the Church he may in this respect be said to have bought as a Master that they should serve him for ever To deny the Lord is not to acknowledge God or Christ for the Lord Matth. 10. 32 33. to confesse and to deny are made contrary one to another Luke 12. 8 9. The reason is because it hath once professed the name of the Lord and afterwards departs from that profession it is all one as if he did plainly say that he would no longer be a servant of that Lord. For this denying is twofold either verball or reall A verball denying was in Peter a reall denying is in all those that after they have made profession of the faith return unto a profane life 1 Tim. 5. 8. 2 Tim. 3. 5. The denying in this place is properly meant of a reall denying For the description of these men doth rather expresse their profane courses then their open renouncing of Christ. Doct. 3. It is a damnable impiety to deny Christ either in word or deed Reason 1. Because by this means Christ is greatly dishonoured for men our lusts and Sathan himselfe are preferred before him Mark 8. 38. where the indignity of this sinne is shewed that an adulterous and sinfull generation is preferred before Christ. Christ also by this meâ—ns is accused of iniquity for no servant usually goeth away from his master if he confesseth him to be a just master therefore this going away is as it were a professing that he doth accuse that master from whom he goes of some iniquity Hereupon was that contesting of the Lord against his rebellious people that he was a just and right master neither did he give them any cause to depart from him Ier. 2 5. Mich. 6. 3. Deut. 32. 4. 2. Because Christ threatned a most heavie judgement against this sin when he saith that he will deny those men that he wil be ashamed of them before God and his Angels Mark 8. 38. Vse 1. This may serve to condemne not only the manifest Apostates but also all those that with the profession of godlinesse joyne a profane life or turn aside from that profession The sinne of these men is more grievous then of Turks and Infidels that never gave their names unto Christ for the neerer any man commeth unto God the more doth he dishonour his name if
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
may easily gather how fit and just it is that we should live unto God and Christ in all holinesse which is the scope of this Text. Vse This may serve to admonish us not to passe over this mysterie slightly in our thoughts and meditations but to continue in contemplation thereupon that so we may as it were suck therehence the juice of true godlinesse Doct. 11. The proper and immediate use of all our contemplation upon Christ and our redemption obtained by him is to confirme our faith and hope in God This is gathered from Verse 21 at the end Reason 1. Because the end of Christs mediation is that through him we should believe in God as it is here affirmed 2. Because Christ left us an example of putting our faith and hope in God for he in his way perfectly performed it and by that meanes attained the highest glory 3. Because for our sakes and for our good was that glory given unto Christ which our faith and hope look and seeke after Vse This may serve to exhort us alwayes to look unto Iesus Christ the author and finisher of our faith Heb. 12. 2. and by looking unto him to quicken our faith and hope Doct. 12. The calling of the faithfull hath the purification of the soule joyned with it This is gathered from the beginning of the â—2 Verse So 2 Pet. 2. 20. Hence it is that the washing of baptisme represents that grace which is given in their calling Now this purification and washing which is communicated in their calling and signified by baptisme is not by justification only which consists in the imputing thereof unto remission of sinnes but also by sanctification and the reall clensing of the soule 1 Cor. 6. 11. Tit. 35. And this sanctification is chiefly referred to the soule as to its proper object Reason 1. Because outward purification and sanctification is nothing worth at all if it be divided from the inward for this was the hypocrisie of the Scribes and Pharisees that are said to have made clean the outside of the cup and of the platter when within they were full of extortion and excesse Matth. 23. 15. 2. Because the operation of the Spirit begins at the soule and from the soule is derived to the outward man for as all pollution proceeds first out of the heart Matth. 15. 19. so also purification 3. Because if the soule be once purified within outward purity will follow of its owne accord Matth. 23. 26. 4. Because this purity doth more properly consist in the affection intention of the soule then in the outward practise for the same outward works may be done by impure men but the faithull differ from all impure hypocrites by their inward dispositions and affections 5. Because the faithfull themselves are oftentimes sustained and receive comfort by the purity which they have within in their will and purpose though they cannot produce it into act according to their desire Rom. 7. 21 25. Vse 1. This may serve to condemne those that are whited over with the name of Christians but never look after the purity of their soules and therefore they may be rightly called whited wals Acts 23. 7. and whited Sepulchres Mat. 23. â—7 2. To exhort us to use the utmost of our endeavours to purifie our souls that they may be made the temples of the holy Ghost Doct. 13. This purification is wrought by the hearing of the word the effectuall operation of the holy Ghost by the word This is gathered from these words in obeying the truth through the Spirit Where the word of God especially of the Gospell is called the truth partly for that excellency of truth that it hath above all other sayings or writings and partly because by vertue of the truth or faithfulnesse of those promises which are contained in the word this purification is wrought together with all those spirituall blessings that pertaine to the consolation and salvation of the faithfull Reason 1. Because the word together with the Spirit doth reveale unto us that true purity which is pleasing and acceptable to God whereof we are ignorant 2. Because the word together with the Spirit is the oracle or power of God unto salvation and consequently is able to beget every grace in us 3. Because faith purifies the hearts of the faithfull Acts 15. 9. and faith comes by hearing of the word Rom. 10. 17. Vse 1. This may serve to refute the herefies of those which either hold that there is such power in the strength of nature that men may sanctifie themselves at their own free will and pleasure or which comes all to one maintaine that the outward preaching of the word is sufficient without the powerfull operation of the Spirit 2. To exhort us first to hearken diligently unto the word of God secondly not to rest our selves satisfied in the bare letter of the word but alwayes to crave the grace of God and the operation of his Spirit thirdly in the use of the word through the Spirit to seek the purification of our soules Doct. 14. The effect and signe of a purified soule is a pure sincere and fervent love of the faithfull as of brethren This is gathered from these words unto love of the brethren Reason 1. Because hatred envie wrath strife enmities and such like affections especially when they reflect upon the good are some of those fiâ—thy pollutions of the flesh from which the soule of the faithfull is purified Gal. 5. 19. 20. 2. Because the purification of our soules makes us to love purity in others and no man can take delight in the purity of others unlesse he be in some measure purified himselfe 3. Because in the mutuall love of the faithfull divers operations are exercised to the performing whereof their soules are in a speciall manner purified and sanctified as doing good bearing with infirmities edification of the Church and glorifying the name of the Lord. Vse 1. This may serve to condemne those that shew themselves great enemies to godly men they may rightly be called Cainites for they have gone in the way of Cain with those to whom the woe is denounced by Iude Verse 12. 2. To exhort us by all meanes to endeavour to gaine this brotherly love of the godly wherein there is required First sincerity that it should be without hypocrisie or simulation so that it shold not be in words or in shew as the Apostle speaks but in heart Secondly that it should be not only from the heart but from a pure heart because there is a kinde of love that is in some sort sincere but yet it is impure whiles that it doth either neglect the chiefest good or else useth such means to procure some good as are contrary thereunto as if a man to deliver his brother from danger should perswade him to deny the truth or to dissemble Thirdly That it should be fervent because the affection ought to be set in the highest degree upon those objects
evidently appeares by the conjunction Wherefore and that is the reason why in all the parts of this exhortation as they are distinctly propounded there is a singular respect had to some part of the description that went before wherein the nature of that grace was explained The duty therefore to which the Apostle doth exhort is described First by the cause and principall part thereof which is a lively hope of which there was mention made before in the third verse Secondly By the singular object of this hope in beholding whereof it should be confirmed and strengthned which is that grace that is now in some measure brought unto the faithfull but shall hereafter be communicated more fully and perfectly in these words Hope for that Grace which is to be brought unto you at the revelation of Jesus Christ which part of the description is taken from the end of the 7. verse 3. By the adjunct of constancy and perseverance which is especially aim'd at in the whole Epistle as the chiefe scope thereof in these words hope to the end 4. There is added also the manner and meanes of performing this duty when he tells us that it should be done couragiously and readily with sobriety and watchfulnesse in these words Gird up the loines of your mind be sober This exhortation is set forth and pressed by divers arguments the first of which is taken from regeneration or effectuall calling whereby all the faithfull are made the Sonnes of God which reason is taken from the 5. verse where mention is made of the regeneration of the faithfull by the God and Father of our Lord Iesus Christ because by this regeneration or calling the faithfull are translated from the state of sin into the state of grace therefore this reason is given in both respects both that they should renounce their former sinnes verse 14. and that they should conforme themselves to the holinesse of that calling wherewith they are called verse 15. Which is urged and enforced by a double argument the first is taken from the likenesse that ought to be betwixt the person calling and the persons called as the Scripture it selfe in the old Test. witnesseth verse 15. 16. The second is taken from the severity of Gods judgement which they can by no meanes escape that call God their Father and yet dishonour his name verse 17. The second argument of the exhortation is taken from redemption and the meanes and end thereof verse 18. 19. Of which there was mention made before at the end of verse 3. and verse 11. Because the consideration of this redemption obtained by Jesus Christ and of Christ himselfe is very necessary and effectuall to admonish and stir up the faithfull to take care of their duty therefore the Apostle stayes a while upon the description of Christ as he was from all eternity fore-ordained to performe the office of a mediatour at the beginning of the 20. verse and as he was manifest in time verse 20. 21. which is taken from verse 11. 12. The third argument is taken from sanctification as it flowes from the regeneration of the spirit and from the word of God which are the proper causes thereof verse 22. 3. 4. 5. whereby the way that part of Christian duty is commended that hath respect to the mutuall love of the faithfull amongst themselves verse 22. because all the faithfull by regeneration are made partakers of the same spirituall life but yet the chiefest argument whereby we are exhorted to constancy in that and every other grace is taken from the incorruptible nature of the word whereby we are regenerated and consequently of regeneration it selfe which is set forth by a comparison of things that are unlike it Verse 23 24 25. The DOCTRINES arising herence are these Doct. 1. The Consideration of the grace of God that is brought unto us in Christ should stir us up to the practice of Piety This is gathered from the connexion which is intimated in that particle Wherefore verse 13. Reas. 1. Because the end of Grace is to free us from sin and to make us conformable to the image of God Luc. 1. 74. 75. 2. Because by that meanes it is very fitting for us to teach and further us in that practice Tit. 2. 11. 12. 3. Because it cannot be truly learned by us unlesse it worke this in us Eph. 4 20. 1 2 3 4. Vse 1. This may serve to condemme those that turne the grace of God into wantonnes Gal. 5. 13. 2. To exhort us to use all care to make this grace effectuall in our hearts that it may bring forth great fruits of Piety Doct. 2. The foundation of sound holinesse is firmely to hope for that grace that shall be revealed at the comming of Iesus Christ our Lord. This is gathered from the 13. verse So Phil. 3. 20. Tit. 2. 13. Reas. 1. Because this hope is the perfection of that wherein our spirituall life doth consist 2. Because this expectation represents the reward unto us by contemplating whereupon we are made unmoveable and abounding in the worke of the Lord. 1. Cor. 15. 58. Heb. 6. 11. 3. Because this hope begets patience whereby with strong consolation it doth overcome all the difficulties that are wont to befall men in the course of Godlinesse Heb. 6. 12. 18. 19. Vse This may serve to exhort us to have a care to lay this foundation very sure in our hearts and daily to confirme it more and more Doct. 3. To keepe this hope firme and lively we should couragiously gird up our selves that we might be prepared and ready to performe all those things that tend thereunto This is gathered from those words gird up the loines of your mind for this is it that is signified by the habit of a man that hath his loines girt in Scripture that he is prepared and ready to performe his duty Luc. 12. 35. Reas. 1. Because the difficulty to retaine this hope is very great in so much that it cannot be kept without earnest endeavour 2. Because in spirituall duties our loines are too slack that is the sloth of sin and infirmity hath taken hold of all our faculties Heb. 12. 12. Vse This may serve to admonish us by no meanes to yeeld to the sloth and sluggishnesse of our corrupt nature but to strive against it as much as we can and laying aside every weight and the sloth that doth beset us to runne the race that is set before us Heb. 12. 1. Doct. 4. Sobriety in the use of the things of this life doth very much conduce to the furtherance of this endeavour This is gathered from this word Be sober and hope Reas. Because the love and immoderate use of the things of this world doth so burden the soule and glue it to the earth that it cannot lift up it selfe to seeke after heavenly things Vse This may serve to admonish us not to addict our minds to any worldly thing but here to use this world and
Wherefore The exhortation it selfe is to a desire or love of the word of God which he had before commended verse 2. Which exhortation he doth so lay downe that in the first place he shewes that the vices which are contrary to this duty must be laid aside and taken heed of which aâ—e five malice guile hypocrisies envies evill-speakings verse 1. And in the second place he gives reasons agreeable thereunto to stirre us up unto this duty to wit a desire of the word The first reason is taken from the use or effect of this word in respect of them that it makes much for the edification of the faithfull and this Use is allegorically set forth verse 2 where the regenerate faithfull are compared to infants newly borne and the word to sincere milke and the edification which is made by the word is compared to that action which infants obtaine by the use of wholesome milkâ— The second reason is taken by a continuation of the same allegory from the object of the word which he proposed to be tasted and that is God himselfe and our Saviour Jesus Christ whose perfection and fitnesse for edification is declared Verse 3 where he is said to be gracious and is confirmed also by the experience and testimony of all the faithfull who are said to have tasted this graciousnesse ibid. if so be yee have tasted that the Lord is gracious In the explication of this affection that ought to be set upon our Lord Jesus Christ as the primary object of this word the Apostle continues from Verse 4 to the 11. Where in the first place the affection and duty it selfe of comming unto Christ and adheâ—ing unto him by faith is proposed verse 4. To whom comming And then the reason of this duty is allegorically declared to wit that Christ is the foundation of the spirituall building that liveth for ever Ibid. as unto a living stone and the faithfull are the parts of the building or of the spirituall house that is to be built upon this foundation at the beginning of verse 5. And he doth further illustrate both parts of this reason The first concerning the foundation or subject he doth declare by divers arguments when he saith that it was disallowed of men but yet chosen of God and precious verse 4. The second concerning the parts of the building that are joyned to it he doth illustrate urge from the effects which are allegorically also set forth to wit that by this comming unto Christ as unto the foundation the faithfull are not only made a spirituall house as the temple wherein sacrifices acceptable to God are offered up but they shall also be the Priests that shall offer up spirituall sacrifices acceptable to God through Iesus Christ verse 5. This that hath beene spoken of the saving effect of Christ as our Saviour which redounds unto all the faithfull the Apostle doth confirme by the testimony of Scripture verse 6. Which testimony he doth explaine and apply by the contrary affections and manners how contrary sorts of men carry themselves towards Christ that is the believers and the unbelievers To the believers Christ is said to be precious verse 7. at the beginning because they put their whole trust and confidence in Christ and consequently give him the honour of the true Messias and Saviour but to the unbelievers he is a stone of stumbling and a rock of offence verse 7 8. Because being offended at his humility they do not receive him as their Saviour whose infidelity he doth illustrate by the antecedent decree of God whereby it was ordained verse 8. at the end Whereunto also they are appointed As on the contrary the condition of the faithfull is illustrated First by the secret election of God that was the cause thereof verse 9. at the beginning Secondly by the dignity which they obtaine by faith by vertue of this election to wit that they are a royall Priesthood an holy nation Gods peculiar people Thirdly by the end and use of this dignity to which they are called which is to shew forth the praise of God verse 9. at the end Fourthly by comparing the state that is unlike it wherein they were before their calling to this state of excellency and dignity whereinto they are now put by their calling unto faith in Christ verse 10. The Doctrines arising from hence are these Doct. 1. The right use of the word of God is the proper meanes to increase grace This is gathered from the connexion of this exhortation with that which went before For when the Apostle had before exhorted to constancy in grace and to obedience in holinesse and to brotherly love by a reason also taken in the last place from the worde of God whereby as of incorruptible seed all the faithfull are regenerated here in the beginning of this Chapter he commends unto us the right use of that word as the proper and only meanes to perfect all those things Reas. 1. Because the word is the instrument chosen by God and sanctified to that use 1 Cor. 1. 21. 2. Because the word especially of the Gospell is the ministration of the Spirit who is the authour and sinisher of every grace 2 Cor. 3. 6. 8. 3. Because the word shewes us the good and perfect will of God Rom. 12. 2. 4. Because it furnisheth a man unto every good worke 2. Tim. 3. 17. Vse 1. This may serve to refute some fanatick hereticks that neglect the word of God and looke for immediate revelations and dreame of a greater perfection then is contained in the word 2. To exhort us to give diligent heed unto the word of God in all things untill we come to the end of perfection in heaven 2. Pet. 1. 19. Doct. 2. If we meane to use the word of God aright wee must have our minds ready and willing to lay aside all those vices that are contrary to the power of the word This is gathered from the 1. verse Where five remarkeable vices are propounded to be laid aside denyed and mortified before the word can have its due effect in our hearts Reas. 1. Because as the matter if it be not fitly prepared cannot receive the forme neither can the field if it be not manured cherish the seed to bring forth fruit So neither can the heart of man if it be not subdued by repentance receive the word of God with profit 2. Because such a purpose to forsake all that is contrary to the word of God is the first beginning of that saving operation which the word of God doth make wheresoever it begins to be received and whereby it makes way for it selfe to perfect all operations Vse 1. This may serve to condemne those that will be hearers of the word of God but so that they will not forsake their accustomed sinnes 2. To admonish us not to take this thought and purpose into our minds in the generall and once only at our first conversion but upon all occasions
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
is made by the will of man as it evidently appeares by the opposition verse 21. So that the Prophets themselves although they were publick Doctors of the Church yet if they should have said any thing of themselves without the revelation of God that would have beene their owne that is a humane interpretation whence also it followes that every interpretation of the Pope which he takes not from cleare Scripture or hath it not by some extraordinary revelation is his owne in that sense as this word is taken in this place Secondly By interpretation in this place is not meant the interpretation of Scripture that was before revealed but the revelation it self as it appears by the 21 vers where this interpretation is made to consist therein that the Prophets spake their prophesies as they were moved by the holy Ghost 3 Peter himselfe who in the opinion of the Papists was at that time head of the Church bids the faithfull here search the Scriptures he doth not bid them depend upon him and alwayes look for interpretatioâ— 4 He attributes more and greater strength unto the Scripture then to his own testimony 5 He cals the Scripture a light and the condition of the Church a dark place the Papists on the contrary attribute darknesse unto the Scripture and light and clearnesse unto the Church 6 He commends the vulgar sort of the faithfull that they did take heed unto the Scriptures in these words Ye do well But the Papists by this interpretaion debarre the faithfull from the reading of the Scripture Vse 1. This may serve to refute the Papists that put the Church before the Scripture and say that the first thing to be believed is that the Church cannot erre 2. To exhort us to lay this foundation firme and sure in our hearts Doct. 10. The holy Ghost moved those men that were authors of the Scriptures This is gathered from these words As they were moved by the holy Ghost Vse This may serve to instruct us by continuall prayer to seek for the aid of the Spirit for the understanding of the Scriptures The Scripture must be understood by the help of the same Spirit by whom it was dictated as Hier. Eodem spiritu debet intelligi Scriptura quo fuit dictata Doct. 11. The men which the holy Ghost made use of to deliver the Scriptures were holy men of God Holy because they were sanctified inwardly also set apart to this most holy work Men of God they were because they were called by God to this office and they did declare the will of God and they did labour also to bring men unto God Vse This may serve to exhort us to labour to be like unto them according to our ability both in holinesse and in zeale of the Lord. Chapter II. Verse 1. But there were false Prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Verse 2. And many shall follow their pernicious wayes by reason of whom the way of truth shall be evill spoken of Verse 3. And through covetousnesse shall they with feined words make merchandize of you The Analysis HItherto the Apostle propounded an exhortation and confirmed it also in the foregoing Chapter In the two following Chapters he strengthens it by removing the impediments that might make this exhortation of no effect And the chiefe impediments are fals teachers and profane scoffers of these former he speaks Ch. 2. Of the latter chap. 3. The false teachers he doth first describe secondly reprove he describes them from the beginning to those words in vers 3. whose judgement c. Then he reproves them 1 in generall in these words that they are damned men which he doth afterwards prove 1 by the usuall course of Gods justice from verse 4. to the 10. 2. By their deserts whereby they bring upon themselves the revenging justice of God from verse 10. to the end of the Chapter In the description of the false teachers he makes 1 A comparison of the like betwixt the false teachers and those that were false prophets among the people of Israel partly that he might joyne together this discourse with the former where he spake of true Prophets and partly that he might meet with the scandall which might arise by such seducers and partly that he might stirre up the faithfull so much the more to beware of their seducing In the first respect the last words of the former Chapter and the first of this Chapter make such a discreet axiom as this although there were many Prophets among the People of Israel that were holy men of God and were moved by the Spirit of God in those things that they spake yet among the same people also there were many false Prophets This discretion is shewed in these words But there were In the second respect these words make a copulate axiom thus Like as there were false Prophets among the People of Israel so also shall there be false teachers among you In the third respect there is intimated and implicitely contained such a connex axiom as this If there shall be false teachers among you like as there were false Prophets among the people of Israel then must you be alike careful to beware of these as the Israelites were warned heretofore to beware of them After that description which is made by way of comparison followes an absolute description wherein the false teachers are described by their effects Which effâ—cts have either an immediate reference unto the false teachers themselves or unto others by them Those that have reference unto the false teachers themselves are 1 The bringing in of heresies which are set forth by their adjunct that they are damnable whereof he gives a reason also taken from the nature of heresies which is said to be such that it brings in a denying of the Lord. 2. The second effect is that they bring upon themselves swift destruction In respect of others the first effect is that they shall have many followers who are pointed out by another effect accompanying this seducing namely a speaking evill of the truth or of the Gospell which shall come to passe by their meanes The other effect is the abuse of those whom they do seduce for gain which abuse is set forth by the helping cause namely by fained words The Doctrines arising herehence Doct. 1. There are alwayes false prophets and false teachers in the Church This is gathered from these words there were there shall bee Reason This comes to passe in a threefold respect 1 in respect of God 2. In respect of the Devill 3. In respect of men First in respect of God and that 1 that they which are approved in the Church may be made manifest 1 Cor. 11. 19. Deut. 13. 3. 2. That the obstinate wicked may perish in their ungodlinesse and cruelty 2 Thess. 2. 10 11
if the thing be rightly considered As if a man should see another fall in a slippery way and not take the more heed unto himselfe therein but fall into the same place and after the same manner he is much more taxed by men then if he had fallen alone or first of all so is it also in these 2. Because the multitude which seemeth unto us a great thing as if it could withstand Gods anger is before God like unto water that fals from a bucket Vse This may serve to admonish us not to follow a multitude to do evill And so much the more necessary is this admonition because we are all too prone to go in the way of the multitude which fault also we seeme to commit with some reason 1. Because that we presume that many eyes see more then one whence it is that the voice of the people is often taken for the voice of God 2. Because the labour of examination seemes too difficult and almost impossible 3. Because that which all men do usually goes unpunished among men and we conceive the like thing of God 4. Because he that doth not follow the multitude shall gaine a multitude of enemies and such as hate him But the contrary reason which is of greater value then all those is that of Christ Matth. 7. 13. Broad is the way that leadeth to destruction and many there be which go in thereat To the first reason or object on we answer that one eye of a man that seeth perceives more then a thousand blind eyes The world or the multitude of the world is blinded therefore one Christian which hath the eye of his mind inlightned by the Spirit and followes the light of Gods word can see more then a great multitude of others To the second we answer that the duty of examination lies upon all and every one And they had need to do it not only as they are Christians and as Christ commands them to prove all things and hold fast that which is good but also as they are men for it is not a humane but a brutish thing to follow the multitude of those that go before without judgement To the third we answer that the wayes of God are not as the wayes of men Men winck at many either out of ignorance or impotency or for feare and the like imperfections which are not incident to God To the fourth we answer If God be with us who can be against us Doct. 2. The creatures which are most necessary and profitable unto us by sin are made our enemies and hurtfull unto us This is gathered from the flood of waters that destroyed the old world Now nothing is more necessary and profitable unto us then water Reason Because the creatures are the servants and hoast of God and therefore they depend upon his will and pleasure and command both for war and peace Hos. 2. 18. Vse 1. This may serve to admonish us so much the more to beware of sin 2. To instruct us if we would have any true comfort from the creatures to lay the foundation thereof in our reconciliation with God Doct. 3. God in the midst of judgement towards the ungodly is mercifull towards the godly This is gathered therehence that when he destroyed the world he saved Noah Reason Because God doth not execute judgement according to the fiercenesse of his anger or fury as men oftentimes use to do but according to the counsell of his most perfect wisdome Vse 1. This may serve to instruct us not to ascribe those things unto fortune or chance which happen unto us or others in this kind 2. To comfort us because in a world of all dangers and judgements we may flye unto the mercy of God Doct. 4. There are wont to be but a few godly men in the world This is gathered therehence that Noah is called the eighth of the godly or rather he may be called the seventh because Cham was cursed Reason 1. In respect of God because he gives this grace but unto a few that his goodnesse and mercy towards them may appeare the more abundant 2. In respect of the second causes and of the nature of the thing it selfe because that which is most difficult and of the greatest care and perfection is not wont to be found but in few The gifts of nature are common unto all of art and industry to fewer but the gifts of grace to fewest of all There are more good Taylors then good Physitians and more good Physitians then good Kings So that that hath the greatest perfection which is given but to a few Vse 1. This may serve to admonish us to be so much the more diligent to make our election and calling sure 2. To exhort us to give God thanks that he hath made us partakers of that happinesse which he grants but to a few Doct. 5. All the godly that will be made partakers of Gods mercy must be preachers of righteousnesse as Noah was Now righteousnesse is preached not only in words but also in deeds For so it is wont to be said The thing it selfe speaketh â— or the tongue only Phil. 2. 15 16. Reason Because no man can escape the revenging justice of God unlesse he labour to follow and advance the righteousnesse that is prescribed by him Vse 1. This may serve to condemne and reprove those that are rather Preachers of unrighteousnesse then of righteousnesse 2. To exhort us more and more to stir up our selves to have a care of this duty Verse 6. And turning the Cities of Sodome and Gomorrha into ashes condemned them with an overthrow making them an ensample unto those that after should live ungodly Verse 7. And delivered just Lot vexed with the filthy conversation of the wicked Verse 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous soule from day to day with their unlawfull deeds The Analysis IN these verses is contained the third example which is divided after the same manner as the second was For here he speaks of the judgement of God upon the wicked and his mercy towards the godly The object of his judgement are the Cities of Sodome and Gomorrha the manner is by fire which is intimated in these words turned into ashes The degree is in their utter overthrow the end and use is to warne those that should after live ungodly For such judgements are ensamples not of a wicked life but of the condemnation that hangs over the heads of those that live ungodly and so they are ensamples to move men not to do the like but to take heed lest if they do after the like manner they suffer also after the like manner The Doctrines arising herehence Doct. No society of men or policy can hinder the judgement of God which he will bring upon them for their sins For as in the first example there was the dignity of the Angels in the second the multitude of men so also in this
perswasion that can induce us unto sin yet we feele such little sparks arising in our selves that will set the whole man on fire if they be not quenched betimes Vse 1. This may serve for instruction 1 To refute their dreame which imagine a perfection in this present life 2 To refute the Papists who say that concupiscence after Baptisme is not formally a sin For that which of its own nature produceth sin must needs have the nature of sin For quâ—le effectum talis causa such as the effect is such is the cause 2. To admonish us diligently to beware not only of outward provocations that might lead us into temptation but also of our selves and our own hearts for there lyes our greatest danger Doct. 4. Sinne doth not consist only in outward words and deeds but also in the inward lusts and affections which are contrary unto the law of God Reason 1. The first reason is taken out of the places of Scripture wherein God is called a Spirit and is said to look most unto the Spirit and heart of man 2. The second is taken out of those places where sins are said to come from the heart For sin can come froÌ„ the heart no other way but by the means of such vicious lusts of the flesh 3. From the expresse words of God Ger. 6. 5. 8. 21. 4. The same is shewed unto us by the contraries because the inward affections of men that are good are very pleasing unto God Therefore after the like manner evill affections and desires must needs displease him The amplification of this truth may be taken therehence that there is no sin properly in the outward words and deeds but as they depend upon the inward affection of the heart For if it were otherwise then a man might be compelled unto sin which is altogether untrue and contrary to common sense Vse This may serve to refute and condemne those that take little or no care at all about their thoughts or inward affections so that they can any way excuse their outward words and deeds 2. To admonish us therefore to watch over our inward affections and thoughts For this is the property of a true Christian. Those that are out-side Christians look only unto outward things they that do inwardly and in heart feare God are no lesse carefull of their inward thoughts then they are of their outward words Doct. 5. Sins of this kind like as all others also do defile a mar Some sins are said in a speciall manner to defile a man namely such as pertain unto the unlawfull copulation of the flesh and transgresse the tenth Commandement Reas. Because they do in their nature also defile the body and person of a man But all sins do also defile the soul of man because they leave a blemish behind them which makes the soul of the sinner deformed and lesse pleasing unto God Mat. 15. 20. This is it which was heretofore signified in the Ceremoniall Law by all those uncleannesses separations washings and purgings which are so frequently spoken of by Moses This also is that which is intimated unto us in Baptisme Vse 1. This may serve to condemn those that do not only take delight in their sins but also seeme to boast of them as if they should glory in their own dung 2. To admonish us to learne hence more and more to abhorre all sin as a most filthy and detestable thing Besides that generall defiling which is common to all sinne the Apostle seems here to intimate that speciall defiling which is in wantonnesse as it appears by v. 14. 18. But of this we shall have a fitter opportunity to speak afterwards Doct. 6. It is a most heinous sin to despise government or the superiour lan full power This is confirmed Rom. 13. 1 2. Reason 1. Because they which despise lawfull power despise the ordinance of God It is the Apostles reason in the same place For although God hath prescribed unto men no speciall forme of government yet he hath appointed that there should be some certaine kind of governing and so approves of all power which is not contrary unto nature or unto his revealed will 2. Because such a contempt is against the common good and tends to the disturbance of humane society 3. Because it gives occasion to the overflowing of all other sins For this is the reason why the authority of superiours is established in the first Commandement of the second Table because if that be despised or neglected all the other Commandements not only of the second but also of the first table are quite destitute of those things that should strengthen them as touching those means which men can use Vse 1. This may serve to refute the Anabaptists and those that tread in the steps of such hereticks whiles they maintaine that the civill Magistrate is clean contrary to Christian religion 2. To reprove those that although they confesse the power in words yet in their deeds resist it nor do they respect it farther then it makes for their lusts Doct. 7. The effect of contempt is to reproach a man and speak evill of him Reason Because reproaches and contumelies come properly from pride whereby a man thinks himself better then another For otherwise he could not reproach another man but the same reproach would fall upon himselfe also Contempt is the daughter of pride and the mother of such nephewes Vse 1. This may serve to admonish all Christians to abstaine from reproachings and evill speakings For there is none that dares affirme that it is lawfull for him to despise his brother 2. To admonish us to beware of pride and the contempt of others if we would not break forth into such sins that are so unworthy of a Christian man Quest. Here ariseth a question Whether we may not sometimes reprove the sins of men somewhat sharply Answ. That this is lawfull is proved by the approved practise of the Prophets Apostles and of Christ himselfe also but with these cautions 1 That the sin which we reprove be manifest 2 That the check be so directed that it be done to the sin rather then to the man 3. That there be together with it a manifestation of our charity 4 That we be not moved unto this vehemency chiefly by our own private injuries but by the zeale that we beare unto the glory of God and the salvation of others Doct. 8. Amongst those circumstances of sinne mentioned in the text there is none whereby it is more aggravated then stubborn boldnesse and selfe-willednesse This is gathered from these words Presumptuous selfe-willed c. Reason 1. Because they are tokens of a will sinning with full consent 2. They are tokens of a seared conscience 3. They are most contrary unto repentance Vse 1. This may serve to condemne those that account it a great praise unto themselves that they are bold to commit all kind of villanous acts they neither feare men nor God himselfe as it
us according to the counsell of the Apostle 1 Tim. 4. 7. to exercise our selves unto godlinesse not unto wickednesse For as the Apostle there saith verse 8. that bodily exercise profiteth little so in this comparison may it be said that the exercise of sin is not only unprofitable but very hurtfull Doct. 10. They that are after this manner accustomed unto their sins are hardned in them This is gathered from these words They cannot cease from sinne Reason Because by this means sin gets great strength and dominion 2. Because every way unto repentance is stopped up Vse This may serve to admonish us to leave off our wicked purposes in time Doct. 11. Such men are most to be detested This is gathered from these words cursed children Reason Because they are most opposite and contrary unto that which is most to be loved Vse This may serve to exhort us to shew our zeale in flying from sin and sinners Verse 15. Which have forsaken the right way and are gone astray following the way of Balaam the son of Bosor who loved the wages of unrighteousnesse Verse 16. But was rebuked for his iniquity the dumbe Asse speaking with mans voice forbad the madnesse of the Prophet The Analysis THe Apostle here still continues in explaining and illustrating the covetousnesse of these men by way of a similitude which he makes betweene them and Balaam the son of Bosor Now the quality wherein they are compared is first propounded in generall that they followed his way that is they imitated him in the like manner of doing and then set forth in particular 1 By the effect that they forsook the right way and went astray into by wayes that is into naughty and wicked wayes 2 By the proper cause of this effect that they loved the wages of unrighteousnesse like as he loved it that is for the desire of filthy lucre they gave themselves over unto impiety and unrighteousnesse 3 By the adjunct that followes upon this effect namely Gods rebuking of him v. 16. which is set forth by the instrument that he made use of to do it namely a dumbe Asse The fitnesse also of this instrument as he was made use of at that time is declared by their inequality because he shewes that this Asse was in some sort wiser then his Master For when the Master though he was a Prophet was mad this Asse by his wisdome as it were rebuked and corrected that madnesse Quest. But here a question may be made concerning this Balaam the son of Bosor who is here called a Prophet and yet is said to have sinned most wickedly Whether he were a true Prophet of God or no Answ. He was sometime endued with the gift of Prophesie that God had communicated unto him as it appears Num. 22. soâ— 23 24. But in a speciall manner in 23. 26. the Lord is said to have put words into his mouth so also verse 20. cap. 24. 2. the Spirit of the Lord is said to have come upon him and verse 4. he is said to have heard the words of God Yet he was not a holy Prophet of God but as he was given to other vices and especially to covetousnesse so also he was skilfull in the Magick arts by whose helpe as it is said Numb 24. 1. he used to seek for inchantments Such an one therefore he was amongst the Prophets as Iudas was amongst the Apostles of which sort also the old Prophet that dwelt at Bethel seemes to have beene in some respect The Doctrines arising herehence Doct. 1. The wicked of every latter age do in their courses imitate those wicked men that lived before them This is gathered from these words Following the way of Balaam For these men did not propose Balaam unto themselves for an example to imitate but because they went in the same wayes therefore they are said to have followed him Reason 1. Because that in-bred corruption from which such wicked courses are derived as from their originall fountaine is one and the same For although it doth not work alwayes and in all altogether after the same mannor yet when it meets with natures alike and the like occasions also happen then it is no lesse like it selfe then an egge is like an egge 2. Because the same teacher of wickednesse the tempter and old Serpent works effectually in his bond slaves throughout all ages 3. Because oftentimes also the courses fore-going do not only by tradition but by transmission as it were also beget courses like themselves Vse 1. This may serve to enforme us not to be too much troubled at the wickednesse of men that live with us because there is nothing new under the Sunne in that kinde 2. To admonish us not to expect any singular thing from wicked men while they remaine such above that which we read of other wicked men before them in ancient time 3. To exhort us therefroe to labour to be like the ancient godly men that are commended in Scripture Doct. 2. This is common to all the wicked to forsake the right way and go astray in that which is not good This is gathered from these words Which having forsaken the right way are gone astray Reason 1. Because the right way is in observing the will of God or in doing the good works which God hath before ordained that we should walk in them Ephes. 2. 10. Psal. 119. 1 2 c. But wickednesse is another crooked way which men have found out themselves cleane contrary to the will of God 2. Because that is the right way which certainly leadeth unto life and eternall happinesse Matth. 7. 14. but wickednesse tendeth unto death Prov. 7. 27. 8. 36. Vse This may serve to admonish us diligently to beware of this going astray alwayes looking unto the right way Doct. 3. Covetousnesse where is prevaileth doth most certainly produce this going astray from the right way This is gathered from these words who loved the wages of unrighteousnesse so 1 Tim. 6. 17. He that trusts in uncertaine riches doth not trust in the living God and therefore he doth necessarily follow a new way clean contrary unto that which the true and living God hath shewed us Reason Because a covetous man is obnoxious unto all the temptations of the devill which have any shew of gaine so that he accounts gaine godlinesse 1 Tim. 6. 5. 9. and this is it which is meant in the text they love the wages of unrighteousnesse that is they seek lucre though it be joyned with the greatest iniquity Vse 1. This may serve to admonish us to take heed therefore and flye from covetousnesse as from the greatest plague and enemy of godlinesse Coloss. 3. 50. 2. To exhort us to labour 〈◊〉 contentment 1 Tim. 6. 6. 8 Doct. 4. All such wickednesse is rebuked by God This is gathered from the beginning of v. 16. But was rebuked c. Râ—ason 1. Because the Scripture and law it selfe which is transgressed by sin doth therefore
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
This may serve to admonish us alwayes when we come to the hearing of Gods word to endeavour to have circumcised eares and hearts ready and willing to yeeld all obedience thereunto Doct. 3. God useth much patience and long-suffering towards the disobedient This is gathered from verse 20. Reason 1. Because by this meanes Gods clemency and mercy is manifested 2. Because by this patience of God all are invited and many are drawne unto the obedience of faith 3. Because this patience makes those that are stubbornely disobedient altogether inexcusable and so justifies God in his just judgements Vse 1. This may serve to direct us to give the glory of this patience unto God when we see sinners to go unpunished for a time 2. To admonish us not to abuse this patience of God but to make it a meanes for the amendment of our lives and our own salvation Rom. 2. 4. Doct. 4. In the destruction of the disobedient God hath a speciall eye over the faithfull to save them from the destruction This is gathered from verse 20. Reason 1. Because he disposeth his judgements according to his certaine and perfect counsell not rashly or confusedly therefore he passeth over whom he pleaseth 2. Because the punishments of sinne should not fall alike upon the godly and wicked for then he would not be a just disposer of them 3. Because it stands upon Gods glory to save those that flye unto him as he promised them in his covenant Vse This may serve to comfort us in the time of publick calamities wherein God revengeth the wickednesse of men Doct. 5. God doth often times preserve those that are his partly by the same meanes wherby he destroyeth others For it is said that the Arke saved Noah and those seven souls in the waters and by the waters The same water that drowned others by lifting up the Arke on high was the meanes of their preservation So Ieremy was delivered by the Babylonians by whom the Iewes were oppressed Reason Because God can use the same instrument to produce divers and contrary effects and when he doth this his glory is the more manifested because thereby it appeares that the effect doth not depend upon the instrument but upon God nor doth this come to passe rashly or by chance but is ordered and directed by Gods certaine counsell Vse This may serve to direct us in the time of danger not to looke so much upon the meanes which God useth as to depend upon God himselfe who can turne any meanes unto the good of those that are his Doct. 6. Baptisme is such a meanes of our spirituall salvation as the water of the flood together with the Arke was heretofore of the corporall safety of Noah and his family This is gathered from verse 21. It is called the Antitype of that water not because the water was the type of Baptisme and Baptisme the exemplar of it but because there is a typicall representative similitude betwixt these two waters And the similitude consists herein that as the water of the flood lifted up the Arke and saved Noah and his family in the destruction of the rest so baptisme strengthning our faith and lifting up our soules unto God reconciled in Christ saves us in the mortification of our sinnes Reason Because it is Gods institution Vse 1. This may serve to reprove those which make little esteeme of baptisme 2. To direct us to seeke this right and proper use of Baptisme together with it and by it and to apply it unto our selves to our comfort Doct. 7. The outward baptisme doth not save us of it selfe but the inward This is gathered from verse 21. Not the putting away of the filth of the flesh but the answer of a good conscience Reason 1. Because outward baptisme is common to the hypocrites as well as to the faithfull 2. Because it comes not unto the soule 3. Because it hath no saving power in it selfe Vse This may serve to admonish us not to put too much trust and confidence in the outward Sacraments or to relye thereupon that we are baptized and partake of the Lords Supper but alwayes to seeke the spirituall grace of the Sacraments Doct. 8. A singular effect and signe of the inward baptisme and effectuall grace is the answer of a good conscience toward God For when the Apostle meant to oppose inward Baptisme unto outward in steed of the inward he puts the answer of a good conscience as the proper effect thereof by which it may be perceived and knowne Now by the answer of a good conscience is meant all that confidence which we have before God of his reconciliation which chiefely appeares in our prayers and in a pious confession of the faith and a holy care of obedience Reas. 1. Because then are we properly said to be saved at least according to our apprehension when our consciences are freed from the guilt and bondage of sin 2. Because the peace of a good conscience is part of our glorification 3. Because such a conscience makes us to goe on constantly in the way of salvation Vse This may serve to direct us to make it our chiefest care to keepe a good conscience toward God Doct. 9. Such a conscience and our salvation doth in a speciall manner depend upon Christs resurrection Reas. 1. Because in the resurrection of Christ Gods sentence was declared absolving us in him from all sinne and death Rom. 4. 25. 2. Because Christ being raised from the dead did powerfully accomplish that which he merited by his death Rom. 8. 34. 3. Because our consciences are lifted upwards unto Christ sitting in heaven Vse This may serve to direct us to fix the eyes of our faith upon Christ as he was raised from the dead Doct. 10. Since the time of Christs resurrection great is his glory and power in heaven This is gathered from the last verse Reason 1. Because the time of his humiliation and emptying of himselfe was finished before 2. Because it was fit that he which in singular obedience was mightily humbled should afterwards be exalted unto great glory 3. Because this glory and power is necessarily required that Christ might finish all things which belong to the salvation of the Church Vse This may serve to comfort us against all dangers and feares seeing we have such a Saviour in heaven CHAP. IV. Vers. 1. For as much then as Christ hath suffered for us in the flesh arme your selves likewise with the same mind for that he that hath suffered in the flesh hath ceased from sinne Verse 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Verse 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousnesse lusts excesse of wine revellings banquettings and abominable idolatries Verse 4. Wherein they thinke it strange that you run not with them to the same