,an ,analyticall ,exposition of both the ,epistles of the ,apostle ,peter ,transcriber's ,notes ,punctuation has been standardized4 ,most of the non-common abbreviations used to save space in printing have been expanded to the non-abbreviated form for easier reading4 ,characters in small caps have been replaced by all caps4 ,non-printable characteristics have been given the following ,italic text3 -- text emphasized text within italics -- text ,this book was written in a period when many words had not become standardized in their spelling4 ,words may have multiple spelling variations or inconsistent hyphenation in the text4 ,these have been left unchanged unless indicated with a ,transcriber's ,note4 ,the symbol #8' indicates the description in parenthesis has been added to an illustration4 ,this may be needed if there is no caption or if the caption does not describe the image adequately4 ,footnotes are identified in the text with a superscript number and are shown immediately below the paragraph in which they appear4 ,transcriber's ,notes are used when making corrections to the text or to provide additional information for the modern reader4 ,these notes are identified by symbols in the text and are shown immediately below the paragraph in which they appear4 ,an ,,analyticall ,,exposition ,of both the ,epistles of the ,apostle ,,peter1 ,illustrated by ,doctrines out of every ,text4 ,and applyed by their ,uses1 for a further progresse in ,holinesse4 99 99 99 99 99 ,by the ,reverend and faithfull ,minister of ,god1 ,william ,ames1 ,d4,d4 and late of ,christs ,colledge in ,cambridge4 99 99 99 99 99 ,illustration3 7 colophon7 ,,london1 ,printed by ,e4 ,g4 for ,iohn ,rothwell1 at the ,sunne in ,pauls ,church-yard4 #afda4 ,a ,commentary upon the first ,epistle of ,peter4 ,illustration3 7 decoration7 #a ,peter #a1 #b1 c4 ,verse #a4 ,peter an ,apostle of ,iesus ,christ1 to the strangers scattered throughout ,pontus1 ,galatia1 ,cappadocia1 ,asia1 and ,bithynia2 ,verse #b4 ,elect1 according to the foreknowledge of ,god the ,father1 through sanctification of the ,spirit unto obedience1 and sprinkling of the blood of ,iesus ,christ3 ,grace unto you1 and peace be multiplyed4 ,the ,analysis4 ,,the ,scope of this ,epistle is to exhort the faithfull to continue stedfast in that grace of ,god wherein they stood1 as it is expresly set downe1 chapter #e1 verse #ab4 ,but because that grace of ,god is considered in a two-fold respect2 either as it doth put a man into the state of grace1 and so it equally belongs unto all the faithfull2 or as it doth direct the faithfull in the performing of their duties towards others1 according to that speciall condition wherein they are placed3 therefore in the first place the ,apostle exhorts them to hold fast that grace1 because it belongs to the state of the regenerate man3 from the beginning of the ,epistle to the #ac verse of the #b chapter and then he commends and perswades them unto that speciall grace1 which doth in the first place direct subjects in their obedience towards the ,magistrates1 to the #ah verse4 ,servants in obedience towards their ,masters1 to the end of the chapter4 ,wives in their subjection to their husbands1 from the beginning of the third chapter to the seventh verse4 ,husbands in their duty towards their wives1 verse #g4 ,brethren in their duty towards their brethren1 verse #h4 ,the afflicted towards their persecutors1 from the #i verse to the beginning of the #e chapter4 ,the ,elders towards their ,churches1 from the beginning of the #e chapter to the #e verse4 ,the younger towards their elders1 at the beginning of the #e verse and finally1 all both towards others and towards themselves1 to the #aj verse where the whole foregoing exhortation is turned into a short prayer which serves for a forcible conclusion of the whole ,epistle4 ,to the ,epistle it selfe there belong two common adjuncts4 ,an ,inscription1 verses #a1 #b4 ,a ,subscription1 in the three last4 ,in the ,inscription there is contained1 according to the usuall manner of ,epistles1 a holy salutation1 shewing first1 by whom this ,epistle was written1 secondly1 to whom1 thirdly1 with what minde or affection it was written unto them2 which is set forth by that pious wish1 wherein he wisheth unto them the greatest good1 ,grace and ,peace4 ,in the person writing1 and the good wished there are all things the same with those that are spoken of in the second ,epistle4 ,but the description of the persons to whom it was written1 is something fuller here then there2 now they are described1 first by their outward condition1 strangers scattered throughout ,pontus1 ,asia1 ,galatia1 ,cappadocia4 ,secondly1 by their inward spirituall condition1 which is set forth1 #a4 by the fundamentall cause of it1 ,election1 to wit1 of ,god1 #b4 by the finall cause1 ,sanctification1 #c4 by the subservient cause1 ,reconciliation1 to wit1 conferred in obedience and sprinkling of the blood of ,iesus ,christ3 which three causes of our sanctification are set forth by the three persons of the ,deity1 to whom as to the authors thereof they are distinctly ascribed1 ,election to ,god the ,father1 ,sanctification to the holy ,spirit1 ,reconciliation to ,jesus ,christ4 ,by the strangers scattered1 to whom this ,epistle is chiefly directed1 we are to understand the ,jewes1 together with the other ,israelites1 who did imbrace the faith4 ,for ,iames1 ,iohn and ,peter1 discharged their ,apostleship amongst the circumcised ,israelites1 ,galatians #b4h1i4 ,therefore as ,iames doth expresly direct his ,epistle to the twelve ,tribes scattered1 so here also by the same reason1 by the strangers scattered we are to understand the twelve ,tribes scattered4 ,by the foreknowledge of ,god1 according to which the faithfull are here said to be elect1 we are to understand election it selfe1 as it is in ,god1 ,romans #h4bi4 and by election the same act of ,god1 as it is terminated in the faithfull1 and put in execution by effectuall vocation4 ,by sanctification of the ,spirit1 we are to understand the whole spirituall change of our condition1 even unto perfect holinesse and glory1 because sanctification is the meanes of salvation unto which we are chosen1 #b ,thessalonians #b4ac4 ,by obedience and sprinkling of the blood of ,christ we are to understand the whole worke of ,redemption1 together with the application thereof unto justification and reconciliation with ,god1 ,ephesians #a4f1g4 ,the ,doctrines that we may draw from this are these4 ,doctrine #a4 ,the beginning and fountaine of all our happinesse and consolation consists in this1 that we are the elect of ,god4 ,this is gathered from hence1 that the ,apostle purposing in this description to make mention of those things that did most of all pertaine to the consolation of the faithfull1 puts election in the first place1 #a ,thessalonians #a4d4 ,reason #a4 ,because all our happinesse comes wholly from ,god1 who is the author and fountaine of all good3 now it comes from him not by the way of nature1 but of counsell and free election1 and so it proceeds from election it selfe4 #b4 ,because all his speciall blessings which belong unto our salvation1 depend upon election1 ,ephesians #a4c1d4 ,vse4 ,this may serve to exhort us to use all diligence to make our election certaine and sure4 #b ,peter #a4aj4 ,doctrine #b4 ,there is no other cause or reason to be given of our election unto salvation1 but only the good pleasure of ,god4 ,this is drawne from those words3 ,elect according to the foreknowledge of ,god3 for if there were any cause extra ,deum1 out of ,god1 that could possibly be discerned by the eye or sense of man1 it is most likely that the ,apostle would have named that1 as being more knowne and discernable1 and so more properly belonging to that consolation and congratulation which he proposed to himselfe4 ,reason #a4 ,because the counsels and decrees of ,god do not depend upon those things that are extra ,deum1 without ,god1 but they depend upon ,gods decrees3 for the decrees are first1 and they last4 #b4 ,because otherwise all the glory of our election and salvation should not wholly be ascribed unto ,god1 and consequently all praise and thanksgiving should not be due unto him alone4 #c4 ,because if our election did depend upon our selves1 who are weake and changeable every houre1 our election also it selfe would be changeable and uncertaine1 and so would afford us no sound consolation4 ,use #a4 ,this may serve to refute those1 that make ,gods election to depend upon our faith and perseverance1 as a cause or condition requisite4 #b4 ,to exhort us to acknowledge this wonderfull grace of ,god towards us1 and to give him all the praise and glory of it1 both in the inward desires of our hearts1 and the joyfull profession of our tongues1 and our lives answerable thereunto4 ,doctrine #c4 ,true sanctification is a certaine fruit of election4 ,this is gathered from these words2 ,elect to sanctification1 ,ephesians #a4d4 ,reason #a4 ,because sanctification is a certaine effect and signe of the singular love of ,christ1 ,ephesians #e4be1bf4 ,now this singular love1 which hath respect to spirituall blessings1 doth nothing differ from election1 as touching the thing it selfe4 #b4 ,because sanctification is1 as it were1 actuall election3 for as by the election of ,god1 the heires of salvation are distinguished from others in ,god himselfe1 or in his intention and counsell2 so also by regeneration and sanctification are they distinguished from others in themselves4 ,for to sanctifie1 according to the generall signification of the word1 is to set apart to some use4 #c4 ,because sanctification1 although it be imperfect1 yet it is that salvation and life begun unto which we are elected4 ,vse #a4 ,this may serve to refute those men that make sanctification the common possession of those that are not elect4 #b4 ,to comfort all those that are partakers of true sanctification3 because thereby they may the more assured of their election4 #c4 ,to exhort us to be very carefull to encrease our sanctification4 ,doctrine #d4 ,the mediation of ,christ1 and reconciliation made for us in him1 is the only meanes whereby the force of our election is derived unto us1 and our sanctification and salvation is propagated4 ,this is gathered from those words3 by obedience and sprinkling4 ,reason #a4 ,because ,god made ,christ our ,mediator1 neither is there any other name under heaven whereby we may be saved4 #b4 ,because ,god made him the ,mediator of our redemption by vertue of his election3 for those whom ,god elected1 he gave unto ,christ to be redeemed and saved1 ,iohn #ag4f4 ,john #f4cg4 #c4 ,because ,christ is the second ,adam1 the ,father1 the head of all those that are elected and to be saved3 therefore as life naturall was derived unto all men first from ,adam1 so also from ,christ1 and in him is all life spirituall communicated unto us4 ,vse #a4 ,this may serve to refute the ,papists and others which have chosen to themselves other meanes and mediators extra ,christum1 besides ,christ1 and have departed from that way of salvation which the eternall election of ,god hath prescribed4 #b4 ,to exhort us to put our whole trust and confidence in ,christ alone1 and daily to seeke after a neerer and neerer union with him4 ,doctrine #e4 ,in that chaine of our salvation1 the beginning is from ,god the ,father1 the dispensation of it is through his ,sonne ,iesus ,christ1 the application of it is through the ,holy ,ghost4 8salvatian0 replaced with 8salvation0 ,this is intimated in that solemne benediction which the ,church received from the ,apostle4 ,reason4 ,because this order of operation doth best agree with the order of subsisting1 which the ,scripture attributes to the ,divine persons4 ,vse #a4 ,this may serve to admonish us1 by no meanes to put asunder those operations which ,god hath joyned together3 ,now this they doe1 which do either divide ,christ from election1 or election from ,christ1 or the election of the ,father and ,christ from the sanctification of the holy ,ghost1 promising to themselves salvation1 either by vertue of election1 or of ,christ1 when they have not the least part of the sanctification of the holy ,ghost4 #b4 ,to comfort all the true faithfull1 which do joyne these things together3 because they can want nothing to salvation1 which is not abundantly provided for them in that co-operation of ,god the ,father1 ,sonne1 and holy ,ghost4 99 99 99 99 99 ,verse #c4 ,blessed be the ,god and ,father of our ,lord ,iesus ,christ1 which according to his abundant mercy1 hath begotten us againe unto a lively hope1 by the resurrection of ,iesus ,christ from the dead4 ,verse #d4 ,to an inheritance incorruptible1 and undefiled1 and that fadeth not away1 reserved in heaven for you4 ,verse #e4 ,who are kept by the power of ,god through faith unto salvation1 ready to be revealed in the last time4 ,the ,analysis4 ,because the ,apostles scope in the generall and former part of this ,epistle1 was to commend unto the faithfull that true grace of ,god wherein they stood1 therefore he doth first describe that grace1 verses #c1d1e4 #b4 ,by the effect of it1 to wit1 joy1 and rejoycing1 which redounds unto all the faithfull from the partaking of this grace1 from the #f verse to the #aj4 #c4 ,he doth illustrate it and confirme it by that testimony1 which the ,prophets gave unto this grace1 verse #aj1aa1ab4 #d4 ,from thence he drawes an exhortation to holinesse answerable to this grace1 from the #ac verse to the end of the first chapter4 ,the meanes of which holinesse he shewes to be the religious receiving of the word of ,god1 verse #a1b1c4 of the second chapter4 ,the chiefe object of which word he shewes to be ,christ1 from the #d verse to the #ac4 where is the generall end of this institution4 ,the description1 verse #c1d1e4 of the state of this grace is placed in regeneration or effectuall calling1 in these words3 hath begotten us againe3 which regeneration is described1 #a4 by the principall efficient cause thereof1 which is set down to be1 ,god the ,father of our ,lord ,iesus ,christ4 #b4 ,by the impulsive cause thereof1 the mercy of ,god1 which is described by the quantity of it1 abundant4 #c4 ,by the immediate effect thereof1 a lively hope3 the singular cause whereof is shewed to be the resurrection of ,christ from the dead4 #d4 ,by the remote and last effect thereof1 which is laid hold on also1 and in some sort possessed by that hope1 that is1 salvation and life everlasting1 verse #d4 ,betwixt which effect and its cause he affirmes that there is a very certaine connexion1 when he saith1 that that inheritance is reserved in heaven for all the regenerate2 and he gives a most certaine reason of his connexion1 verse #e4 which he shewes to consists in three things4 #a4 ,in the power of ,god1 whereby the regenerate are kept unto salvation4 #b4 ,in their faith1 whereby they adhere to this power of ,god4 #c4 ,in the eternall degree of ,god1 whereby he hath both provided this salvation for all the regenerate1 and appointed a certaine time1 wherein to bestow it upon them4 ,but this description of ,gods grace is not simply and barely proposed by the ,apostle1 but after such a manner as is agreeable to the nature of the thing1 that is1 with thanksgiving and glorifying of the name of ,god1 in that he hath vouchsafed to bestow so great a grace upon miserable sinners1 in that first word1 ,blessed be ,god4 ,the ,doctrines drawne from this4 ,doctrine #a4 ,the state of grace depends upon and flowes from effectuall calling4 ,this is gathered from hence1 that the ,apostle speaking of the grace wherein the faithfull stood1 begins with regeneration1 by which is understood effectuall calling4 ,reason #a4 ,because by our true calling we have union with ,christ the fountaine of all grace4 #b4 ,because in this regeneration there is begotten in us a principle of spirituall life1 which is nothing else but the grace of ,god1 or the power and gift of grace quickning our soules4 #c4 ,because from this union which we have by being made partakers of spirituall life1 there doth certainly and immediately follow a communion with the ,father in all spirituall blessings1 and consequently a change of our condition from that which before it was1 to wit1 sinne and death1 to that whereunto we are called1 grace and life4 ,use #a4 ,this may serve to exhort us to use all diligence to make our calling sure1 because without it we have no entrance to the state of grace4 #b4 ,to comfort all those that endeavour to obey ,gods call2 for all of them have 7as it were7 the door of ,gods grace opened unto them4 ,doctrine #b4 ,god regenerates us1 as the ,father of our ,lord ,iesus ,christ4 ,reason #a4 ,because in ,christ our ,redeemer1 and in our redemption performed by him1 he laid the foundation of all our restoring to salvation4 #b4 ,because he made ,christ that great ,shepherd1 that should gather his sheepe1 that is1 the elect into his fold1 by effectuall calling and regeneration4 ,hebrews #ac4bj4 ,iohn #aj4af4 #c4 ,because through ,christ and his name men are called and regenerated by ,god1 #b ,corinthians #e4ah1ai1bj4 ,use4 ,this may serve to informe us1 that in all those things that belong unto our salvation1 we ought alwayes to looke upon ,god in ,christ1 and consequently alwayes to call upon and praise ,god in ,christ4 ,the solemne title1 and as it were stile of ,god1 that was used in the celebrating of his name1 was not alwayes one and the same from the beginning of the world1 but diverse3 first1 he was called by ,melchizedeck1 the most high ,god1 possessour of heaven and earth1 ,genesis #ad4ai4 ,afterwards by reason of that singular covenant which he made with ,abraham and his posterity1 he began to be called the ,god of ,abraham1 ,isaac1 and ,iacob3 then againe1 after that wonderfull deliverance of his people out of ,egypt1 for the memory of that thing there was added to his title1 ,the ,god which brought the children of ,israel out of the land of ,egypt1 out of the house of bondage3 so also in the ,prophet1 after his deliverance of them from the ,babylonish captivity1 he was called ,the ,lord which brought up his people out of the ,north countrey1 ,ieremiah #bc4g1h4 ,but now under the ,new ,testament1 and the ,sunne being risen1 all his other workes and benefits being obscur'd by the comming of ,christ1 this title is most congruous and solemne1 ,god the ,father of our ,lord ,iesus ,christ1 #b ,corinthians #a4c4 ,ephesians #a4c4 8,israol0 replaced with 8,israel0 ,doctrine #c4 ,a wonderfull great mercy of ,god appeares in our regeneration4 ,reason #a4 ,because he frees us from the greatest misery1 and makes us partakers of the greatest good4 #b4 ,because he doth this of his meere goodnesse1 not only without our deserts1 but even contrary to our deserts3 when we did not so much as seek or wish for any such benefits to our selves1 but were altogether aliens from ,god1 and enemies to him4 ,vse #a4 ,this may serve to exhort us to attribute all to the mercy of ,god alone1 and to raise up our minds to the admiration of it4 #b4 ,to be heartily affected with these mercies of ,god1 and to be stirred up to glorifie him1 ,romans #ab4a4 ,doctrine #d4 ,regeneration brings men a lively hope of eternall life4 ,reason #a4 ,because we are called and regenerated to salvation and eternall glory1 #a ,peter #e4aj4 #b4 ,because we have the covenant and promise of this thing confirmed to us in our very calling4 #c4 ,because the ,spirit wherewith we are quickned1 lifts up our minds1 and makes that hope to be lively4 8#c0 misprinted two paragraphs below before 8#b40 ,use #a4 ,this may serve to exhort us1 highly to prize our calling and regeneration4 #b4 ,to endeavour by all meanes to cherish and increase this hope in our selves1 and to take heed that it be not dead or languishing1 but lively1 quick1 and operative4 ,doctrine #e4 ,the livelinesse of our hope depends upon the resurrection of ,iesus ,christ from the dead4 8resursection0 replaced with 8resurrection0 ,reason #a4 ,because by the resurrection of ,christ1 it appeares that death was subdued overcome by him1 and ,god was appeased in him2 for otherwise1 had he beene overcome by death1 he would have beene perpetually kept under it4 #b4 ,because ,christ rose1 as the first fruits of all the regenerate1 #a ,corinthians #ae4bj4 and the first borne from the dead1 ,colossians #a4h4 ,apocalypse #a4e4 ,use4 ,this may serve to exhort us1 for the confirmation and quickning of our hope1 to put before our eyes the resurrection of ,christ4 ,doctrine #f4 ,that salvation which we hope for1 is a celestiall and incorruptible inheritance1 ,verse #d4 ,reason #a4 ,it comes from ,god our ,father to us his regenerate and adopted sonnes1 as worldly inheritances use to come from fathers to their children4 #b4 ,because it is not obtained by buying or any other such like meanes of our owne1 but it comes by the will and testament of our heavenly ,father4 ,now as for these reasons1 it is rightly called an inheritance2 so also in the nature of it1 it hath this excellency above all other inheritances1 that it is celestiall and immortall3 in which respect it doth not only excell worldly possessions1 but also even that very condition of life which ,adam had before the fall4 ,use #a4 ,this may serve to admonish us1 not to suffer our hearts at any time to cleave to the things of this world1 or to depend upon them1 because our inheritance is not terrestriall1 or of this world1 but celestiall and incorruptible4 #b4 ,to exhort us to walke as it becommeth those that are called to so great an inheritance4 ,for this is it which the ,apostle meanes1 when he usually admonisheth us to walke according to our calling1 and when he prayes1 that ,god would enlighten the eyes of our mindes1 and grant us to know what is the hope of his calling1 what the riches1 ,ephesians #a4ah4 as if that they that did cleerly see this and meditate upon it1 could not faulter or faile in any duty4 ,doctrine #g4 ,the exceeding great power of ,god1 his fidelity and constancie1 doth make this inheritance firme and sure unto us4 ,this is gathered out of the #e4 verse1 and you may see it prov'd1 ,ephesians #a4ai4 ,reason #a4 ,because ,god doth powerfully perform all things1 whatsoever hee hath decreed and promised4 #b4 ,because all the whole businesse of our salvation depends upon the omnipotency of ,god3 for the enemies of our salvation1 and the difficulties of it are so great1 that no other power is able to subdue them4 ,vse #a4 ,this may serve to refute those1 that will have our salvation to depend upon the frailty of our will3 they deny that ,god doth powerfully worke in us to salvation1 when notwithstanding the ,scripture doth expressely affirme it4 ,ephesians #a4ai4 #c4af1 #bj4 #b4 ,for comfort2 for when wee have such a ,keeper as is omnipotent1 wee have no cause to feare that any thing present or to come should ever frustrate our hope1 or deprive us of our expected salvation4 #c4 ,to exhort us1 to depend upon that power of ,god by true faith1 as it is in the text4 ,doctrine #h4 ,these spirituall blessings of ,god1 should never bee mentioned or thought upon by us1 without a pious desire to blesse ,god for them4 ,this is gathered from that word ,blessed4 ,so ,ephesians #a4c1ab4 #b ,corinthians #a4c4 ,vse4 ,this may serve to reprove that sluggishnesse and ,lukewarmnesse of ours1 which is oftentimes so great1 that wee are no otherwise affected when we speak1 heare1 or thinke of these things1 then when we are talking of common things3 yea1 we are scarce so much moved1 as we use to be then1 when we speak of any worldly profit1 which doth delight us4 99 99 99 99 99 ,verse #f4 ,wherein ye greatly rejoyce3 though now for a season 7if need be7 ye are in heavinesse through manifold temptations4 #g4 ,that the triall of your faith1 being much more precious then of ,gold that perisheth1 though it be tried with fire1 might bee found unto praise1 and honour1 and glory1 at the appearing of ,iesus ,christ4 #h4 ,whom having not seene1 ye love2 in whom1 though now ye see him not1 yet beleeving ye rejoyce with joy unspeakable and full of glory4 #i4 ,receiving the end of your faith1 even the salvation of your ,soules4 ,grace is here set forth by the effect and adjunct thereof1 which he makes to consist in the greatest joy1 in those words1 wherein ye rejoyce4 ,now this joy is amplified by those manifold afflictions and temptations1 which usually make men sad rather then joyfull1 in the other part of the #f4 verse1 where the amplification per discretum axioma1 by a discret axiom1 is to be conceived after this manner4 ,although by reason of manifold afflictions and temptations ye are exceeding heavy1 yet so great is the excellency of this grace wherein yee stand1 that these afflictions are no hinderance to you1 because ye rejoyce in that grace with great joy4 ,now that afflictions should not take away spirituall joy from the faithfull1 he shewes1 first1 from the nature of those afflictions1 wherewith the faithfull are wont to be vexed4 #b4 ,from the nature of that grace1 which produceth spirituall joy4 ,the heavinesse of afflictions is diminished4 #a4 ,by the adjunct of duration1 that they are but for a season4 #b4 ,by the adjunct of profit1 that they bring fruit utility2 and for no other cause doe they befall them1 in these words3 if need be4 #c4 ,by the singular end and use of afflictions1 by which also their profit is shewed1 to wit1 that they serve for the triall of their faith2 which triall of faith is set forth by a similie1 and that of a lesser1 the triall of ,gold4 #d4 ,by the effect of it1 which is praise1 honour and glory at the appearing of ,iesus ,christ4 ,the nature of grace he shewes to be such1 as that it can overcome all afflictions3 the reason whereof he makes to be this1 because it joynes us with ,christ1 without the helpe of the outward senses1 and so both against and above sense1 it lifts up the mind to the greatest joy verse #h4 of which joy hee declareth first the adjuncts of it1 unspeakable and full of glory1 and afterwards the cause or argument that moves or stirres up such joy in the faithfull1 to wit1 that by their faith they are made surer of the salvation of their ,souls2 which is the end and scope of the #i verse4 ,the ,doctrines drawne hence4 ,doctrine #a4 ,ioy and spirituall rejoycing ariseth from the sense and participation of spirituall grace4 ,this is gathered from those words3 ,wherein ye reioyce4 ,for exultatio1 rejoycing is a vehement act of joy1 as tis intimated in the end of the #h4 verse4 ,reason4 #a4 ,because it is the nature of joy1 for the mind to delight it selfe with the possession of some solid good3 now there is noe good that can be ,compared cum ,summo bono1 with that chiefe good and eternall happines2 this we begin to have possession of in having possession of saving grace2 and the compleat and full possession of it is laid hold on and made sure by faith and hope2 and hence it is that spirituall joy is properly the fruit of hope4 ,hebrews #c4f4 ,romans #e4b4 ,yet notwithstanding this is so to be understood1 as that wee must not exclude all those from the state of grace1 which have not this joy sometimes2 because this joy depends upon the sence of grace2 now sometimes they have not the sence of grace1 that are either hindered by ignorance1 or some grievous temptation1 that they cannot be sensible of that which they have4 ,vse #a4 ,this may serve to refute those carnall men1 who suppose the practice of religion to bee full of sadnesse and heavinesse1 without any joy or delight2 when indeed the joy of those men is nothing else but madnesse1 ,ecclesiastes #b4b4 and is changed at length into the greatest sorrow3 but true and solid joy is the priviledge of all the godly1 because they alone have true cause of joy1 and that joy shall never be taken from them4 #b4 ,to exhort us to raise up our mindes to the exercise of this joy1 for thereunto we are called1 that we should alwayes rejoyce in the ,lord1 ,philippians #d4d4 ,an example hereof we have in the ,eunuch1 who went forward in his way with joy1 after that by baptisme he was made sure of the grace of ,god1 ,acts #h4ci4 ,doctrine #b4 ,manifold afflictions may well stand with this joy4 ,reason #a4 ,because although afflictions may make us somewhat heavie1 yet that heavinesse is not in the highest degree1 that it should wholly possesse and overwhelme our mindes1 but it is mitigated and overcome by spirituall joy4 #b4 ,because the afflictions themselves are turned into matter of joy and rejoycing1 ,iames #a4b4 ,romans #e4c4 ,vse4 ,this may serve to admonish us not so much to feare the afflictions of this world1 or at any time so to lye downe them1 as to cast off all our joy4 ,doctrine #c4 ,afflictions are turned into matter of rejoycing1 when there is such use made of them1 as that our faith and every grace is stirred up and increased by them4 ,this is gathered from the seventh ,verse4 ,reason #a4 ,because we make great gaine by the triall of our faith1 much more then can be gotten by the triall of gold1 as it is in the ,text4 #b4 ,because faith by this triall becomes the stronger by reason of afflictions1 and doth more firmely expect praise1 honour and glory in ,christ1 as it is in the ,text4 ,vse4 ,this may serve to admonish us1 to make it our primary and chiefest care not to faint in our faith and other graces1 when we are in the midst of afflictions1 as those that have but a temporary faith are wont to do1 but to labour to profit by them4 ,doctrine #d4 ,this joy doth not depend upon the sight or visible presence of ,christ4 ,this is gathered from the eighth ,verse4 ,reason #a4 ,because faith and hope is properly of those things that are not seene1 ,romans #h4bd4 ,hebrews #aa4a4 ,now this joy ariseth from faith and hope1 as it is in the ,text4 #b4 ,because we rejoyce either in the actuall possession1 or in the certainty of the possession of the things we love4 ,now ,christ having not yet seene we love1 as it is in the ,text4 ,vse4 ,this may serve to exhort us1 while we live here by faith1 so to walke1 rejoyce1 and live1 as if we did behold ,christ with our eyes3 ,for blessed are all they which have not seen and yet have beleeved1 ,iohn #bj4bi4 ,doctrine #e4 ,this joy is unspeakable and full of glory4 ,reason4 ,because both the thing it selfe wherein we rejoyce1 and the operation of the ,spirit in raising our mindes unto it1 is more divine1 then can possibly be conceived1 much lesse expressed by us4 ,vse #a4 ,this may serve to admonish us not to be too curious in the searching after and declaring of those things that are unutterable4 #b4 ,to exhort us to apply our soules to the sense and exercise of this grace1 because they have a divine and glorious nature4 ,doctrine #f4 ,by this joy we begin to looke for the end of our faith1 even the salvation of our soules4 ,reason4 ,because this spirituall joy is a glorious beginning of our glory1 and so of our salvation through ,christ4 ,vse4 ,this may serve to exhort us1 highly to prize this spirituall joy1 and by all meanes to be carefull to stirre up and cherish it in our selves4 99 99 99 99 99 ,verse #aj4 ,of which salvation the ,prophets have enquired and searched diligently1 who prophesied of the grace that should come unto you1 ,verse #aa4 ,searching what1 or what manner of time the ,spirit of ,christ which was in them did signifie1 when it testified beforehand the sufferings of ,christ1 and the glory that should follow4 ,verse #ab4 ,vnto whom it was revealed1 that not unto themselves1 but unto us they did minister the things which are now reported unto you by them that have preached the ,gospell unto you1 with the ,holy ,ghost sent downe from ,heaven1 which things the ,angels desire to looke into4 ,to confirme and illustrate the grace and salvation1 that hath hitherto beene spoken of1 the ,apostle in these verses brings the testimony of the ,prophets2 which is set forth1 #a4 ,by the principall object thereof1 which is nothing else but this selfesame salvation and grace1 wherein the faithfull ,christians now stand1 in these words3 of which salvation that should come unto us they prophesied4 #b4 ,by the manner how they were imployed about this object1 ,they did it with great care and diligent heed1 in these words1 they enquired and searched diligently4 #c4 ,by the singular description of that object whereabout they were imployed1 verse #aa4 and the manner how4 ,the object1 to wit1 salvation and grace before spoken of1 is described by the efficient cause thereof1 namely1 the mediation of ,christ1 consisting of two parts1 his humiliation and exaltation at the end of the verse4 ,and the manner how the ,prophets are said to have been imployed about this cause of our salvation1 consisted in two things3 #a4 ,that they did not only desire to know the very thing it selfe1 but also the very moment of time wherein it should be reveal'd1 in these words1 what1 or what manner of time4 #b4 ,that it did not depend upon various and uncertaine conjectures1 but they did religiously ask counsell of the ,spirit of ,christ1 that was present with them1 as of one that did foreknow and could foretell of all things that should happen1 in these words1 the ,spirit of ,christ which was in them1 that testified beforehand1 did signifie4 ,the testimony it selfe of the ,prophets is proposed in the #ab verse1 to wit1 that this grace and salvation was to be revealed at that very time wherein it appeared1 and no other3 which testimony of the ,prophets is also set forth by the like testimonies of the ,apostles and ,angels4 ,the similitude that is betwixt the ,apostles and the ,prophets is shewed herein2 that as the ,prophets prophesied of these things by the ,spirit of ,christ1 that was in them1 that foretold it2 so the ,apostles declared the same things by the holy ,ghost sent downe from ,heaven4 ,the similitude that is betwixt the ,angels and the ,prophets is shewed herein2 that as the ,prophets enquired and searched diligently concerning this salvation2 so also the ,angels did desire to look into it1 all and each of which make very much for the setting forth of this grace4 ,the ,doctrines drawne from hence are these4 ,doctrine #a4 ,the chiefe part of the prophesies of all the true ,prophets that have beene from the beginning of the world1 was concerning the grace and salvation that should come by ,iesus ,christ our ,lord and ,saviour4 ,this is gathered from the tenth ,verse4 ,the like you may see1 ,acts #c4ah1bj4 and #g4eb4 ,reason #a4 ,because the salvation of the ,church in all ages depended upon ,christ3 ,now it was the office of the ,prophets to direct the ,church in the seeking of their salvation4 #b4 ,all the ,prophets were ,ministers of ,christ1 and were led by his ,spirit1 ,verse #aa4 and therefore ought to seeke his honour4 #c4 ,because after this manner were mens mindes to be prepared by degrees for the receiving of ,christ that was to come3 for what is said of ,iohn the ,baptist1 doth in some sort belong unto all the ,prophets1 that they did prepare the wayes of the ,lord4 ,use #a4 ,this may serve for ,information1 to confirme and establish the true faith1 not only against the ,heathens and ,jewes1 but also against the ,papists themselves1 who say that this true doctrine of the grace revealed in ,jesus ,christ1 is a new doctrine1 and never heard of before these times2 for we acknowledge no other grace1 but that which those ,prophets alwayes prophesied of from the beginning of the world4 #b4 ,to exhort us1 continually to meditate upon this grace our selves1 and as occasion shall serve1 to shew it forth unto others1 with all freenesse and readinesse of minde3 for this doth become us much rather then those1 that lived so long before the comming of ,christ1 and beheld him only afar off4 ,doctrine #b4 ,those ancient ,prophets did not only prophesie of this grace1 but they did also enquire and search diligently into it4 ,this is gathered from the same words4 ,reason #a4 ,because it seem'd unto them1 as indeed it is1 a very great mystery of godlinesse1 #a ,timothy #c4af4 therefore they saw that they must use the very utmost of their endeavours1 to come to some measure of the knowledge of that which did lye hid therein1 both for their owne comfort and the edification of the ,church4 #b4 ,because this truth was proposed unto them in a more obscure manner under types and shadowes1 so that they could not look into the thing it selfe without great care and labour4 ,use #a4 ,this may serve for information1 hereby we may understand what manner of men the true ,prophets of ,god were heretofore3 they did not utter words without sense1 or understanding1 or care-taking of those things that did lye before them1 as the diabolicall ,prophets of the ,heathens were wont to do in their fury3 but they did wholly apply their minds to what they did4 #b4 ,to exhort us therefore to lay aside all sloth and sluggishnesse1 and to use all care and diligence in the enquiring and searching after these divine things3 for this industry is much more requisite for us1 then it was for them1 to whom the holy ,ghost did immediately dictate all things4 ,doctrine #c4 ,the foundation of all this grace and salvation1 lies in the humiliation and exaltation of our ,lord ,iesus ,christ4 ,this is gathered from the eleventh ,verse4 ,reason4 ,because the whole mediation of ,christ1 whereby our salvation is procured1 is contained in those two parts4 ,use #a4 ,this may serve to exhort us1 alwayes to joyne those two things together1 in the seeking of our salvation3 for they are in their owne nature so conjoyned1 that if they should be separated1 our faith and hope would be made altogether void4 ,this is the rock of offence at which the ,jewes did1 and to this day do stumble1 in that they look for outward glory and majesty in their ,messias1 even without any suffering or humiliation going before4 #b4 ,to exhort us alwayes in all things to build upon this foundation4 ,doctrine #d4 ,not only the essence it selfe of this mystery is usually enquired after by the godly1 but even all the circumstances thereof1 as far forth as they may be comprehended4 ,this is gathered from those words3 searching what or what manner of time4 ,reason #a4 ,because in this mysterie there is nothing of so small consequence1 as that it may be neglected without losse to our selves4 #b4 ,because love is careful to enquire into al things that pertaine to the thing beloved1 though otherwise they may seeme to be very small4 ,vse4 ,this may serve to admonish us1 not to think it enough to have some confused knowledge of the common principles of the ,gospell1 but to exercise our selves to come to a more full and distinct knowledge of every grace of ,god4 ,doctrine #e4 ,all these things were alwayes declared only by the ,spirit of ,christ that was in the ,prophets4 ,this is gathered from the eleventh ,verse4 ,reason4 ,because as no man knowes the things of man1 but the ,spirit of man1 so no man knowes the things of ,christ1 but the ,spirit of ,christ1 #a ,corinthians #b4aa4 ,vse #a4 ,this may serve for information1 hereby we may confirme our selves in the truth of ,christs divine nature1 because the ,spirit of ,god which spake in the ,prophets from the beginning1 is here expresly called the ,spirit of ,christ4 #b4 ,to exhort us1 to depend upon ,christ1 and from his ,spirit to seek for all light in searching the ,scriptures1 and inquiring after divine things4 ,doctrine #f4 ,although saving grace was the same1 that was in the ,church from the beginning of the world1 yet notwithstanding great is our prerogative in this grace above the ,prophets1 and those to whom they prophesied before the comming of ,christ4 ,this is gathered from the twelfth ,verse1 ,not unto themselves1 but unto us they did minister4 ,reason #a4 ,it is by reason of that clearer light which accompanied the comming of the ,sunne1 and continues from that time4 #b4 ,by reason of the greater efficacy of the holy ,ghost1 as it is in the text4 #c4 ,by reason of the larger communication of this grace1 which is now extended unto all ,nations4 ,vse #a4 ,this may serve for to comfort us1 because we doe abound in this grace1 our hearts ought to be strengthened against all terrours4 #b4 ,to exhort us1 that as this grace doth abound1 so should our thankfulnesse also abound in all practise of piety2 for he that hath received much1 of him is much required4 ,doctrine #g4 ,so great is the excellency of the grace and salvation offered unto us by ,christ1 that even the ,angels themselves desire to looke into it4 ,this is gathered out of those words1 which things the ,angels desire to look into4 ,so #a ,timothy #c4af4 you may see it proved4 ,reason4 ,because there are some things in this mysterie1 which the ,angels themselves are yet ignorant of1 ,matthew #bd4cf4 into those things they desire to look1 that they may know them3 into other things that they do know they desire also to looke that they may delight themselves in beholding the glory of ,god1 as it were in a glasse4 ,vse4 ,this may serve to admonish us1 never to be weary of searching into these holy mysteries1 whether it be in hearing the ,word of ,god in publick1 or in reading and meditating upon it in private4 99 99 99 99 99 ,verse #ac4 ,wherefore gird up the loynes of your minde1 be sober1 and hope to the end1 for the grace that is to be brought unto you at the revelation of ,jesus ,christ3 ,verse #ad4 ,as obedient children1 not fashioning your selves according to the former lusts in your ignorance3 ,verse #ae4 ,but as he which hath called you is holy1 so be ye holy in all manner of conversation2 ,verse #af4 ,because it is written1 ,be ye holy1 for ,i am holy4 ,verse #ag4 ,and if ye call on the ,father1 who without respect of persons judgeth according to every mans worke1 passe the time of your sojourning here in feare4 ,verse #ah4 ,for as much as ye know that ye were not redeemed with corruptible things1 as silver and gold1 from your vaine conversation received by tradition from your fathers4 ,verse #ai4 ,but with the precious blood of ,christ1 as of a ,lambe without blemish1 and without spot1 ,verse #bj4 ,who verily was fore-ordained before the foundation of the world1 but was manifest in these last times for you4 ,verse #ba4 ,who by him do beleeve in ,god that raised him up from the dead and gave him glory1 that your faith and hope might be in ,god4 ,verse #bb4 ,seeing yee have purified your soules in obeying the truth through the ,spirit1 unto unfeined love of the brethren2 see that ye love one another with a pure heart1 fervently1 ,verse #bc4 ,being borne againe1 not of corruptible seed1 but of incorruptible1 by the word of ,god1 which liveth and abideth for ever4 ,verse #bd4 ,for all flesh is as grasse1 and all the glory of man as the flower of grasse3 the grasse withereth1 and the flower thereof falleth away2 ,verse #be4 ,but the word of the ,lord endureth for ever3 and this is the word which by the ,gospell is preached unto you4 ,in this part of the chapter1 there is contein'd an exhortation to persist and goe forward in the grace of ,god2 which is the ,scope of the whole ,epistle1 as was shewed before4 ,now this duty is described in generall in the #ac4 verse1 and afterwards is set forth1 and pressed by divers arguments in the verses following4 ,from the description of the grace before proposed1 there is as it were a conclusion drawne1 which is inferred by a necessary connexion and consequence from the nature of that grace1 as it was before described2 which evidently appeares by the conjunction ,wherefore2 and that is the reason why in all the parts of this exhortation1 as they are distinctly propounded1 there is a singular respect had to some part of the description that went before1 wherein the nature of that grace was explained4 ,the duty therefore to which the ,apostle doth exhort1 is described4 ,first by the cause and principall part thereof2 which is a lively hope1 of which there was mention made before in the third verse4 ,secondly1 ,by the singular object of this hope1 in beholding whereof it should be confirmed and strengthned2 which is that grace8 that is now in some measure brought unto the faithfull1 but shall hereafter be communicated more fully and perfectly2 in these words3 ,hope for that ,grace1 which is to be brought unto you at the revelation of ,jesus ,christ2 which part of the description1 is taken from the end of the #g4 verse4 #c4 ,by the adjunct of constancy and perseverance1 which is especially aim'd at in the whole ,epistle1 as the chiefe scope thereof2 in these words3 hope to the end4 #d4 ,there is added also the manner and meanes of performing this duty1 when he tells us1 that it should be done couragiously and readily1 with sobriety and watchfulnesse1 in these words3 ,gird up the loines of your mind1 be sober4 ,this exhortation is set forth and pressed by divers arguments2 the first of which is taken from regeneration or effectuall calling1 whereby all the faithfull are made the ,sonnes of ,god1 which reason is taken from the #e4 verse1 where mention is made of the regeneration of the faithfull1 by the ,god and ,father of our ,lord ,iesus ,christ3 because by this regeneration or calling1 the faithfull are translated from the state of sin1 into the state of grace3 therefore this reason is given in both respects2 both that they should renounce their former sinnes1 verse #ad4 and that they should conforme themselves to the holinesse of that calling wherewith they are called1 verse #ae4 ,which is urged and enforced by a double argument3 the first is taken from the likenesse1 that ought to be betwixt the person calling and the persons called1 as the ,scripture it selfe in the old ,testament witnesseth1 verse #ae1af4 ,the second is taken from the severity of ,gods judgement1 which they can by no meanes escape1 that call ,god their ,father1 and yet dishonour his name1 verse #ag4 ,the second argument of the exhortation1 is taken from redemption1 and the meanes and end thereof1 verse #ah1ai4 ,of which there was mention made before at the end of verse #c4 and verse #aa4 ,because the consideration of this redemption obtained by ,jesus ,christ1 and of ,christ himselfe1 is very necessary and effectuall to admonish1 and stir up the faithfull1 to take care of their duty3 therefore the ,apostle stayes a while upon the description of ,christ1 as he was from all eternity fore-ordained to performe the office of a mediatour1 at the beginning of the #bj4 verse1 and as he was manifest in time1 verse #bj1ba4 which is taken from verse #aa1ab4 ,the third argument is taken from sanctification1 as it flowes from the regeneration of the spirit1 and from the word of ,god1 which are the proper causes thereof1 verse #bb1c1d1e4 whereby the way that part of ,christian duty is commended1 that hath respect to the mutuall love of the faithfull amongst themselves1 verse #bb4 because all the faithfull by regeneration1 are made partakers of the same spirituall life2 but yet the chiefest argument1 whereby we are exhorted to constancy in that and every other grace1 is taken from the incorruptible nature of the word1 whereby we are regenerated1 and consequently of regeneration it selfe2 which is set forth by a comparison of things that are unlike it4 ,verse #bc1bd1 #be4 ,the ,,doctrines arising herence are these4 ,doctrine #a4 ,the ,consideration of the grace of ,god1 that is brought unto us in ,christ1 should stir us up to the practice of ,piety4 ,this is gathered from the connexion1 which is intimated in that particle1 ,wherefore1 verse #ac4 ,reason #a4 ,because the end of ,grace is to free us from sin1 and to make us conformable to the image of ,god1 ,luke #a4gd1ge4 #b4 ,because by that meanes it is very fitting for us1 to teach and further us in that practice4 ,titus #b4aa1ab4 #c4 ,because it cannot be truly learned by us1 unlesse it worke this in us1 ,ephesians #d4bj1a1b1c1d4 ,vse #a4 ,this may serve to condemne those that turne the grace of ,god into wantonnes ,galatians #e4ac4 #b4 ,to exhort us to use all care to make this grace effectuall in our hearts1 that it may bring forth great fruits of ,piety4 8condemme0 replaced with 8condemne0 ,doctrine #b4 ,the foundation of sound holinesse is firmely to hope for that grace that shall be revealed at the comming of ,iesus ,christ our ,lord4 ,this is gathered from the #ac4 verse4 ,so ,philippians #c4bj4 ,titus #b4ac4 ,reason #a4 ,because this hope is the perfection of that wherein our spirituall life doth consist4 #b4 ,because this expectation represents the reward unto us1 by contemplating1 whereupon we are made unmoveable and abounding in the worke of the ,lord4 #a ,corinthians #ae4eh4 ,hebrews #f4aa4 #c4 ,because this hope begets patience1 whereby with strong consolation it doth overcome all the difficulties1 that are wont to befall men in the course of ,godlinesse4 ,hebrews #f4ab1ah1ai4 ,vse4 ,this may serve to exhort us1 to have a care to lay this foundation very sure in our hearts1 and daily to confirme it more and more4 ,doctrine #c4 ,to keepe this hope firme and lively1 we should couragiously gird up our selves that we might be prepared1 and ready to performe all those things that tend thereunto4 ,this is gathered from those words3 gird up the loines of your mind2 for this is it1 that is signified by the habit of a man1 that hath his loines girt in ,scripture1 that he is prepared and ready to performe his duty4 ,luke #ab4ce4 ,reason #a4 ,because the difficulty to retaine this hope is very great1 in so much1 that it cannot be kept without earnest endeavour4 #b4 ,because in spirituall duties our loines are too slack1 that is1 the sloth of sin1 and infirmity hath taken hold of all our faculties4 ,hebrews #ab4ab4 ,vse4 ,this may serve to admonish us1 by no meanes to yeeld to the sloth and sluggishnesse of our corrupt nature1 but to drive against it as much as we can1 and laying aside every weight1 and the sloth that doth beset us1 to runne the race that is set before us1 ,hebrews #ab4a4 ,doctrine #d4 ,sobriety in the use of the things of this life1 doth very much conduce to the furtherance of this endeavour4 ,this is gathered from this word1 ,be sober and hope4 ,reason ,because the love and immoderate use of the things of this world1 doth so burden the soule1 and glue it to the earth1 that it cannot lift up it selfe to seeke after heavenly things4 ,vse4 ,this may serve to admonish us1 not to addict our minds to any worldly thing1 but here to use this world1 and not abuse it4 #a ,corinthians #g4ca4 ,doctrine #e4 ,the state of adoption1 whereby we are made the sonnes of ,god1 should stir us up to the practise of holinesse4 8,v0 replaced with 8#e0 for consistency ,this is gathered from these words3 ,as obedient ,children4 ,reason #a4 ,because ,children should beare the image of their ,father3 ,now the image of ,god consists in holinesse and righteousnesse4 #b4 ,because it is the duty of ,children1 readily and of their owne accord to apply themselves to the will of their ,father4 ,now the will of ,god is our sanctification4 #a ,thessalonians #d4c4 this is it that is intimated in that title1 where the faithfull are called obedient ,children4 ,vse #a4 ,this may serve to condemne those1 that with the wicked ,jewes say1 they are the ,children of ,abraham and of ,god1 when notwithstanding1 they doe the workes of the ,devill1 ,iohn #h4da1b1d4 #a ,iohn #c4h1aj4 #b4 ,to exhort us1 in all things to make it appeare1 that we are the true sonnes of ,god1 by obedience unto his will1 and our practise of holinesse3 for unlesse we beare the chastisements of the ,lord1 that by them we may be made partakers of his holinesse1 hereby we shew that we are bastards1 and nor true sonnes4 ,hebrews #ab4h1aj4 ,doctrine #f4 ,this filiall obedience1 and the fashioning of our selves according to the former lusts of our sins1 cannot stand together4 ,this is gathered from the opposition1 that is made betwixt these two1 verse #ad4 where the one being affirmed1 that we are obedient ,children1 the other is denyed1 that we should not fashion our selves according to our lusts4 ,reason #a4 ,because they1 which by regeneration are made the ,children of ,god1 are new creatures1 have a new nature and new affections1 so that they have wholy renounced their former nature and affections3 and for this very cause they are called in the ,text1 ,former lusts1 or1 which were before4 #b4 ,because the former lusts of sinne do wholly withdraw us from the will of ,god1 which we ought to obey4 #c4 ,because the former lusts of sinne are such1 that all that are come to the knowledge of the truth1 may be asham'd of them2 this is intimated in the ,text1 where they are called lusts which were in our ignorance3 because they cannot endure the light4 ,vse #a4 ,this may serve to condemne those1 that professe themselves the children of ,god1 and call upon ,god as their ,father1 yet follow the same course of life that the children of this world do4 #b4 ,to exhort us1 not to conforme our selves to this world1 ,romans #ab4b4 where there is a reason also given of this exhortation1 in the #a ,verse1 because if we do this we cannot present our selves to ,god as a living sacrifice1 acceptable unto him4 ,so #b ,timothy #b4ai4 ,doctrine #g4 ,the calling of the faithfull doth necessarily require holinesse in them4 ,this is gathered from ,verse #ae1af4 ,reason #a4 ,because holinesse is one of the chiefe ends of this calling1 therefore it is usually called in the ,scriptures a holy calling1 #b ,timothy #a4i4 #b4 ,because ,god which calleth us is most holy1 and he cals us to have communion with him in holinesse1 as it is in the ,text4 #c4 ,because the calling it selfe is in its own nature a setting of a man apart from the common and corrupt use of the world to a sacred use2 and therefore it is a consecration or dedication of men unto holinesse4 ,vse #a4 ,this may serve to rebuke and condemne those1 that seek for nothing by their ,christian calling1 but justification and blisse1 and in the meane time altogether neglect the care to live holily4 #b4 ,to exhort us1 in all our conversation to endeavour to be holy1 as it is in the ,text2 ,be ye holy in all manner of conversation2 that is1 so walke1 as it becommeth the calling1 wherewith ye are called4 ,doctrine #h4 ,the severity of ,gods judgement should stirre us up to the practise of piety4 ,this is gathered from ,verse #ag4 ,reason #a4 ,because ,god in executing his judgements is no respecter of persons1 as it is in the ,text4 ,now the name and profession of the faith1 is nothing else1 but the person of the ,christian2 as circumcision and the profession of the law was the person of the ,iew3 ,such a profession therefore without sound holinesse cannot stand before ,gods ,tribunall4 #b4 ,because ,god doth in some sort more severely require holinesse of those that by their calling draw neere unto ,god1 call him ,father1 as it is in the ,text1 then he doth of others1 ,leviticus #aj4 #c4 ,i will be sanctified in them that come nigh me4 ,vse4 ,this may serve to admonish us not to cosen our selves in relying wholly upon the outward profession of faith1 but to appeare before ,god alwayes with feare and reverence1 as it is in the ,text3 because our ,god is a consuming fire1 ,hebrews #ab4bi4 ,doctrine #i4 ,the consideration of our redemption should be a strong argument to stir up in our hearts a desire of holinesse4 ,reason #a4 ,because we are redeemed from all our vaine conversation1 although it be commended unto us by the use and tradition of our ,fathers1 ,verse #ah4 ,therefore for a man to follow such fashions1 after that he is come to the knowledge of redemption1 is nothing else1 but to oppose himselfe against his owne redemption1 and as much as in him lies1 to make it void and of none effect4 #b4 ,because by this redemption we are bought to be the servants of ,god1 #a ,corinthians #f4bj4 #g4bc4 ,so that we ought no longer to serve sinne1 nor the world1 nor to live according to our owne will and pleasure1 but according to the will of ,god and our ,redeemer4 #c4 ,because the price wherewith we are redeemed2 is of so great worth1 that it doth farre surpasse all the most precious things of this world3 therefore there ought to be made an excellent use thereof2 and yet notwithstanding only those that endeavour to be holy1 make any esteeme of it1 ,verse #ah1ai4 ,vse #a4 ,this may serve to condemne those that by their life dishonour ,christ1 and put their ,redeemer to an open shame1 ,hebrews #f4f4 they doe as it were tread under foot his blood1 that was the price of our redemption1 and count it an unholy thing ,hebrews #aj4bi4 #b4 ,to exhort us1 as often as we think of our redemption1 7which we ought to do very oft17 so often should we thinke that there are as it were coales of fire heaped upon our heads1 wherewith we should be inflamed to this holinesse4 ,doctrine #aj4 ,that we may gaine profit and benefit by the consideration of our redemption1 we should diligently meditate upon ,christs predestination1 his incarnation1 humiliation1 and glorification4 ,this is gathered from ,verse #bj1ba4 ,reason #a4 ,because by this meanes alone is the breadth1 and length1 and depth1 and height of ,gods love in ,christ made manifest1 ,ephesians #c4ah4 #b4 ,because by this meanes alone doe we come to know1 what a great worke1 and of how great difficulty it was1 to deliver men from their sinnes4 #c4 ,because by this also we may easily gather1 how fit and just it is1 that we should live unto ,god and ,christ in all holinesse1 which is the scope of this ,text4 ,use4 ,this may serve to admonish us not to passe over this mysterie slightly in our thoughts and meditations1 but to continue in contemplation thereupon1 that so we may1 as it were1 suck therehence the juice of true godlinesse4 ,doctrine #aa4 ,the proper and immediate use of all our contemplation upon ,christ1 and our redemption obtained by him1 is1 to confirme our faith and hope in ,god4 ,this is gathered from ,verse #ba1 at the end4 ,reason #a4 ,because the end of ,christs mediation is1 that through him we should believe in ,god1 as it is here affirmed4 #b4 ,because ,christ left us an example of putting our faith and hope in ,god2 for he in his way perfectly performed it1 and by that meanes attained the highest glory4 #c4 ,because for our sakes and for our good was that glory given unto ,christ1 which our faith and hope look and seeke after4 ,use4 ,this may serve to exhort us1 alwayes to look unto ,iesus ,christ the author and finisher of our faith1 ,hebrews #ab4b4 and by looking unto him to quicken our faith and hope4 ,doctrine #ab4 ,the calling of the faithfull hath the purification of the soule joyned with it4 ,this is gathered from the beginning of the #bb ,verse4 ,so #b ,peter #b4 #bj4 ,hence it is that the washing of baptisme represents that grace which is given in their calling3 ,now this purification and washing1 which is communicated in their calling1 and signified by baptisme1 is not by justification only1 which consists in the imputing thereof unto remission of sinnes1 but also by sanctification and the reall clensing of the soule1 #a ,corinthians #f4aa4 ,titus #c4e4 ,and this sanctification is chiefly referred to the soule as to its proper object4 ,reason #a4 ,because outward purification and sanctification is nothing worth at all1 if it be divided from the inward3 for this was the hypocrisie of the ,scribes and ,pharisees1 that are said to have made clean the outside of the cup and of the platter1 when within they were full of extortion and excesse1 ,matthew #bc4ae4 #b4 ,because the operation of the ,spirit begins at the soule1 and from the soule is derived to the outward man3 for as all pollution proceeds first out of the heart1 ,matthew #ae4ai4 so also purification4 #c4 ,because if the soule be once purified within1 outward purity will follow of its owne accord1 ,matthew #bc4bf4 #d4 ,because this purity doth more properly consist in the affection intention of the soule1 then in the outward practise2 for the same outward works may be done by impure men2 but the faithfull differ from all impure hypocrites by their inward dispositions and affections4 8faithull0 replaced with 8faithfull0 #e4 ,because the faithfull themselves are oftentimes sustained and receive comfort by the purity which they have within in their will and purpose1 though they cannot produce it into act according to their desire1 ,romans #g4ba1be4 ,use #a4 ,this may serve to condemne those that are whited over with the name of ,christians1 but never look after the purity of their soules3 and therefore they may be rightly called whited wals1 ,acts #bc4g4 and whited ,sepulchres1 ,matthew #bc4bg4 #b4 ,to exhort us to use the utmost of our endeavours to purifie our souls1 that they may be made the temples of the holy ,ghost4 ,doctrine #ac4 ,this purification is wrought by the hearing of the word1 the effectuall operation of the holy ,ghost by the word4 ,this is gathered from these words3 in obeying the truth through the ,spirit4 ,where the word of ,god1 especially of the ,gospell1 is called the truth1 partly for that excellency of truth that it hath above all other sayings or writings1 and partly because by vertue of the truth or faithfulnesse of those promises which are contained in the word1 this purification is wrought1 together with all those spirituall blessings1 that pertaine to the consolation and salvation of the faithfull4 ,reason #a4 ,because the word together with the ,spirit doth reveale unto us that true purity which is pleasing and acceptable to ,god1 whereof we are ignorant4 #b4 ,because the word together with the ,spirit is the oracle or power of ,god unto salvation1 and consequently is able to beget every grace in us4 #c4 ,because faith purifies the hearts of the faithfull1 ,acts #ae4i4 and faith comes by hearing of the word1 ,romans #aj4ag4 ,vse #a4 ,this may serve to refute the heresies of those1 which either hold that there is such power in the strength of nature1 that men may sanctifie themselves at their own free will and pleasure1 or1 which comes all to one1 maintaine that the outward preaching of the word is sufficient without the powerfull operation of the ,spirit4 #b4 ,to exhort us1 first1 to hearken diligently unto the word of ,god2 secondly1 not to rest our selves satisfied in the bare letter of the word1 but alwayes to crave the grace of ,god and the operation of his ,spirit3 thirdly1 in the use of the word through the ,spirit to seek the purification of our soules4 ,doctrine #ad4 ,the effect and signe of a purified soule1 is a pure1 sincere1 and fervent love of the faithfull1 as of brethren4 ,this is gathered from these words3 unto love of the brethren4 ,reason #a4 ,because hatred1 envie1 wrath1 strife1 enmities1 and such like affections1 especially1 when they reflect upon the good1 are some of those filthy pollutions of the flesh1 from which the soule of the faithfull is purified1 ,galatians #e4ai1bj4 #b4 ,because the purification of our soules makes us to love purity in others1 and no man can take delight in the purity of others1 unlesse he be in some measure purified himselfe4 #c4 ,because in the mutuall love of the faithfull divers operations are exercised1 to the performing whereof1 their soules are in a speciall manner purified and sanctified1 as doing good1 bearing with infirmities1 edification of the ,church1 and glorifying the name of the ,lord4 ,vse #a4 ,this may serve to condemne those1 that shew themselves great enemies to godly men3 they may rightly be called ,cainites1 for they have gone in the way of ,cain1 with those to whom the woe is denounced by ,iude1 ,verse #ab4 #b4 ,to exhort us by all meanes to endeavour to gaine this brotherly love of the godly3 wherein there is required1 ,first1 sincerity1 that it should be without hypocrisie or simulation1 so that it should not be in words or in shew1 as the ,apostle speaks1 but in heart4 ,secondly1 that it should be not only from the heart1 but from a pure heart2 because there is a kinde of love that is in some sort sincere1 but yet it is impure1 whiles that it doth either neglect the chiefest good or else useth such means to procure some good as are contrary thereunto3 as if a man to deliver his brother from danger1 should perswade him to deny the truth1 or to dissemble4 ,thirdly1 ,that it should be fervent1 because the affection ought to be set in the highest degree upon those objects1 where there is found to be the chiefest reason to stirre it up4 8shold0 replaced with 8should0 ,doctrine #ae4 ,regeneration1 that is common to all the faithfull1 is a strong argument to provoke them to love one another4 ,this is gathered from the end of verse #bb4 and the beginning of the #bc4 where this reason is given1 why they should love one another1 because they are borne againe4 ,reason ,because by this regeneration all the faithfull are brethren1 begotten by the same ,father1 of the same blood1 and partakers of the same spirit4 ,vse4 ,this may serve to exhort us1 to be mindfull all this argument1 and to give it roome and power in our hearts1 so that we may upon occasion say as ,abraham did1 ,genesis #ac4h4 ,let there be no strife betweene me and thee2 for we are brethren3 and to admonish others also in those words of ,moses ,acts #g4bf4 ,sirs1 ,ye are brethren3 ,why doe ye wrong one another8 ,doctrine #af4 ,the word of ,god is the incorruptible seed or principle of this regeneration4 ,this is gathered from the #bc4 verse4 ,reason #a4 ,because it is the word of ,god1 7as it is in the ,text27 which liveth and abideth for ever2 whose nature it resembleth in this1 that the operation thereof is not momentary or temporary1 but it abideth for ever4 #b4 ,because to speake properly1 it is the word of eternall life1 ,iohn #f4fh4 for the end and use thereof is1 to bring men to eternall life4 #c4 ,because where it is once truly received1 it never faileth4 ,iohn #d4ad4 8momentany0 replaced with 8momentary0 ,use #a4 ,this may serve to refute the errour of those1 which hold that they that are truly regenerated1 usually fall away from the grace of ,god1 and so are borne againe and againe1 after they have beene regenerate3 ,this is contrary1 not only to the promise and covenant of ,god1 that he will keepe the faithfull1 that they shall not depart from him ,ieremiah #cb4dj4 and to that comfort which ,christ gives his members1 that no man shall pluck them out of his hand1 ,iohn #aj4bh4 ,but also to the operation of the spirit in the hearts of the faithfull1 and to the nature of the life it selfe1 that is communicated unto them1 which is incorruptible and eternall1 as it is in the ,text4 #b4 ,to comfort us against all those feares and terrours1 that may arise from the consideration of our own infirmities2 for although of our selves we are continually falling to corruption1 yet there is something borne in us1 if we be truly faithfull1 which is incorruptible and shall abide unto eternall life4 #c4 ,to exhort us to carry our selves answerable in all ,christian duties1 that is1 to be constant and incorruptible in performing them3 and this is it at which the ,apostle doth especially aime at in this place1 when he stirres up the faithfull to a fervent and constant love one of another1 by this argument1 because they are borne againe by the incorruptible word4 ,doctrine #ag4 ,the condition wherein the faithfull are put by this incorruptible regeneration of the word1 is farre more excellent then all the glory of this world4 ,this is gathered from verse #bd1be4 where there is a comparison made betwixt1 flesh1 grasse1 the flower of grasse1 and the glory of man1 on the one side1 and the word of ,god on the other2 not as the word is considered in it selfe1 but as it is received by the faithfull1 and translates them into the kingdome of ,god4 ,reason4 ,because as it is in the text1 there is nothing in all the world but vanity1 that quickly falleth away3 whereas the word of ,god endureth for ever4 ,vse #a4 ,this may serve to exhort us to make more precious account of the word of ,god and of his kingdome1 then of all the world1 and that not only in respect of our selves1 but of others also2 as the ,apostle doth in this place extoll the word of ,god and the condition of the regenerate above all the things of the world1 that by this consideration among others he might move the faithfull to esteeme of others1 that are regenerate1 more highly1 and to love them more fervently1 then all the things of the world4 #b4 ,to comfort us1 in that ,god of his bounty and grace hath advanced us to such a dignity4 ,doctrine #ah4 ,we ought to have a singular respect unto this dignity and excellency in the word of ,god1 as it is preached unto us by the ,gospell4 ,this is gathered from the #bb verse at the end4 ,reason #a4 ,because the same word of ,god is preached unto us1 that is so much commended by the ,prophets1 ,apostles1 and by ,christ himselfe1 as it is in the ,text1 this is that word4 #b4 ,because it makes much unto our salvation1 as it is preached unto us4 ,use4 ,this may serve to admonish us1 not to satisfie our selves with some generall esteeme of the word1 as many are wont to doe1 that are weary of the word that is preached unto them1 and loathing it do reject it2 but religiously and reverently to receive the word that is preached unto us1 as the eternall word of ,god4 ,illustration3 7 decoration7 ,chapter ,,ii4 ,verse #a4 ,wherefore laying aside all malice1 and all guile1 and hypocrisies1 and envies1 and evill speakings1 ,verse #b4 ,as new borne babes1 desire the sincere milke of the word1 that ye may grow thereby4 ,verse #c4 ,if so be ye have tasted that the ,lord is gracious4 ,verse #d4 ,to whom comming as unto a living stone1 disallowed indeed of men1 but chosen of ,god1 and precious1 ,verse #e4 ,ye also as lively stones are built up a spirituall house1 an holy ,priesthood1 to offer up spirituall sacrifice1 acceptable to ,god by ,iesus ,christ4 ,verse #f4 ,wherefore it is contained in the ,scripture1 ,behold1 ,i lay in ,sion a chiefe corner stone1 elect1 precious1 and he that beleeveth on him shall not be confounded4 ,verse #g4 ,vnto you therefore which believe he is precious1 but unto them which be disobedient1 the stone which the builders disallowed1 the same is made the head of the corner1 ,verse #h4 ,and a stone of stumbling1 and a rock of offence1 even to them which stumble at the word1 being disobedient1 whereunto also they are appointed4 ,verse #i4 ,but ye are a chosen generation1 a royall ,priesthood1 an holy nation1 a peculiar people1 that ye should shew forth the praises of him1 who hath called you out of darknesse into his marvellous light3 ,verse #aj4 ,which in time past were not a people1 but are now the people of ,god2 which had not obtained mercy1 but now have obtained mercy4 ,,the same exhortation that the ,apostle had before proposed1 he doth here againe repeat and presse1 and that not simply and barely1 but by that principle and meanes1 whereof there may and ought to be very good use made4 ,for by occasion of those things1 which he had lately spoken of the word of ,god1 he stirres up all the faithfull to the right use of this word1 by whose helpe they might persist and grow in that grace1 wherein they stood4 ,the occasion and connexion of this exhortation with the words going before is intimated in that phrase or particle1 ,wherefore4 ,the exhortation it selfe is to a desire or love of the word of ,god1 which he had before commended1 verse #b4 ,which exhortation he doth so lay downe1 that in the first place he shewes1 that the vices which are contrary to this duty1 must be laid aside1 and taken heed of which are five3 malice1 guile1 hypocrisies1 envies1 evill-speakings1 verse #a4 ,and in the second place he gives reasons agreeable thereunto1 to stirre us up unto this duty1 7to wit1 a desire of the word47 ,the first reason is taken1 from the use or effect of this word in respect of them1 that it makes much for the edification of the faithfull3 and this ,use is allegorically set forth1 verse #b4 where the regenerate faithfull are compared to infants newly borne1 and the word to sincere milke2 and the edification which is made by the word1 is compared to that action1 which infants obtaine by the use of wholesome milke4 ,the second reason is taken1 by a continuation of the same allegory1 from the object of the word1 which he proposed to be tasted1 and that is ,god himselfe and our ,saviour ,jesus ,christ3 whose perfection and fitnesse for edification is declared4 ,verse #c4 where he is said to be gracious3 and is confirmed also by the experience and testimony of all the faithfull1 who are said to have tasted this graciousnesse1 ibid4 if so be yee have tasted that the ,lord is gracious4 ,in the explication of this affection that ought to be set upon our ,lord ,jesus ,christ1 as the primary object of this word1 the ,apostle continues from ,verse #d to the #aa4 ,where in the first place the affection and duty it selfe of comming unto ,christ1 and adhering unto him by faith1 is proposed1 verse #d4 ,to whom comming4 ,and then the reason of this duty is allegorically declared1 to wit1 that ,christ is the foundation of the spirituall building that liveth for ever4 ,ibid4 as unto a living stone2 and the faithfull are the parts of the building1 or of the spirituall house that is to be built upon this foundation1 at the beginning of verse #e4 ,and he doth further illustrate both parts of this reason4 ,the first1 concerning the foundation or subject1 he doth declare by divers arguments2 when he saith that it was disallowed of men1 but yet chosen of ,god1 and precious1 verse #d4 ,the second1 concerning the parts of the building that are joyned to it1 he doth illustrate urge from the effects1 which are allegorically also set forth1 to wit1 that by this comming unto ,christ1 as unto the foundation1 the faithfull are not only made a spirituall house1 as the temple wherein sacrifices acceptable to ,god are offered up1 but they shall also be the ,priests that shall offer up spirituall sacrifices1 acceptable to ,god through ,iesus ,christ1 verse #e4 ,this that hath beene spoken of the saving effect of ,christ1 as our ,saviour2 which redounds unto all the faithfull1 the ,apostle doth confirme by the testimony of ,scripture1 verse #f4 ,which testimony he doth explaine and apply by the contrary affections and manners1 how contrary sorts of men carry themselves towards ,christ1 that is1 the believers1 and the unbelievers3 ,to the believers ,christ is said to be precious1 verse #g4 at the beginning1 because they put their whole trust and confidence in ,christ1 and consequently give him the honour of the true ,messias and ,saviour3 but to the unbelievers he is a stone of stumbling1 and a rock of offence1 verse #g1h4 ,because being offended at his humility they do not receive him as their ,saviour3 whose infidelity he doth illustrate by the antecedent decree of ,god1 whereby it was ordained1 verse #h4 at the end4 ,whereunto also they are appointed4 ,as on the contrary the condition of the faithfull is illustrated4 ,first1 by the secret election of ,god1 that was the cause thereof1 verse #i4 at the beginning4 ,secondly1 by the dignity which they obtaine by faith by vertue of this election1 to wit1 that they are a royall ,priesthood1 an holy nation1 ,gods peculiar people4 ,thirdly1 by the end and use of this dignity to which they are called1 which is1 to shew forth the praise of ,god1 verse #i4 at the end4 ,fourthly1 by comparing the state that is unlike it1 wherein they were before their calling1 to this state of excellency and dignity whereinto they are now put by their calling unto faith in ,christ1 verse #aj4 ,the ,doctrines arising from hence are these4 ,doctrine #a4 ,the right use of the word of ,god is the proper meanes to increase grace4 ,this is gathered from the connexion of this exhortation with that which went before4 ,for when the ,apostle had before exhorted to constancy in grace1 and to obedience1 in holinesse1 and to brotherly love2 by a reason also taken in the last place from the worde of ,god1 whereby as of incorruptible seed all the faithfull are regenerated1 here in the beginning of this ,chapter1 he commends unto us the right use of that word1 as the proper and only meanes to perfect all those things4 ,reason #a4 ,because the word is the instrument chosen by ,god and sanctified to that use4 #a ,corinthians #a4ba4 #b4 ,because the word1 especially of the ,gospell1 is the ministration of the ,spirit1 who is the authour and finisher of every grace4 #b ,corinthians #c4f1h4 #c4 ,because the word shewes us the good and perfect will of ,god4 ,romans #ab4b4 #b4 ,because it furnisheth a man unto every good worke4 #b ,timothy #c4ag4 8#d0 replaced with 8#b02 misnumbered4 ,vse #a4 ,this may serve to refute some fanatick hereticks1 that neglect the word of ,god and looke for immediate revelations1 and dreame of a greater perfection then is contained in the word4 #b4 ,to exhort us1 to give diligent heed unto the word of ,god in all things1 untill we come to the end of perfection in heaven4 #b ,peter #a4ai4 ,doctrine #b4 ,if we meane to use the word of ,god aright1 wee must have our minds ready and willing to lay aside all those vices that are contrary to the power of the word4 ,this is gathered from the #a4 verse4 ,where five remarkeable vices are propounded1 to be laid aside1 denyed1 and mortified1 before the word can have its due effect in our hearts4 ,reason #a4 ,because as the matter1 if it be not fitly prepared1 cannot receive the forme2 neither can the field1 if it be not manured1 cherish the seed to bring forth fruit3 ,so neither can the heart of man1 if it be not subdued by repentance1 receive the word of ,god with profit4 #b4 ,because such a purpose to forsake all that is contrary to the word of ,god1 is the first beginning of that saving operation1 which the word of ,god doth make1 wheresoever it begins to be received1 and whereby it makes way for it selfe1 to perfect all operations4 ,vse #a4 ,this may serve to condemne those1 that will be hearers of the word of ,god1 but so1 that they will not forsake their accustomed sinnes4 #b4 ,to admonish us1 not to take this thought and purpose into our minds in the generall1 and once only at our first conversion2 but upon all occasions1 seriously to renew this purpose1 especially when we prepare our selves to heare the word of ,god4 ,doctrine #c4 ,we must lay aside these vices not in part only1 but wholly4 ,this is gathered from the word1 all4 ,reason #a4 ,because repentance is not true and unfained1 unlesse it abhor the very nature of sinne2 it must with one and the same kind of hatred hate all kind of sinne4 #b4 ,because a man may easily deceive himselfe1 whiles he thinks that he hath laid aside some vice1 if he doth not detest all appearance of it1 what ,specious shew soever it may seeme to have4 ,vse4 ,this may serve to instruct us1 seriously to examine our hearts1 least through some deceitfulnesse thereof1 there should lurke some vice1 whereof we thinke our selves to be free4 ,doctrine #d4 ,we should have a singular care to lay aside those vices1 that are contrary to those duties1 to which we are in a speciall manner called2 and to that disposition1 which is especially required in ,christians1 that they may profit by the word of ,god4 ,this is gathered herence1 that the ,apostle1 when in the last place1 he had exhorted unto unfained love of the brethren at the #ba4 verse of the former ,chapter1 doth here marke out those vices1 that are most of all contrary to this love2 when he would commend the simplicitie of infants1 as a disposition requisite to receive the word of ,god with profit1 he casts aside those vices which are directly opposed to that simplicity4 ,doctrine #e4 ,to make a good use of the word1 besides the laying aside of those evill affections1 that we spake of before1 it is required that we should stirre up that good affection in our hearts1 which is called appetite or desire4 ,this is gathered from the #b4 verse4 ,now this desire is expressed in other places of the ,scripture1 by a spirituall hunger and thirst4 ,isaiah #ee4a4 ,apocalypse #ba4f4 ,and the degree thereof is set downe1 that it should be the highest4 ,psalms #aai4bj1ha1hb4 which containes in it1 #a4 a high esteeme of ,gods word4 ,psalms #aai4b4 #b4 ,an earnest endeavour1 answerable thereunto1 to use it and enjoy it4 ,iohn #f4bg4 #c4 ,a delight1 whereby we are well pleased in the sweetnesse thereof1 ,psalms #aai4 #ajc4 ,reason #a4 ,because the word is absolutely necessary for us2 without it we cannot live2 for it is our milk or spirituall food1 as it is in the text4 #b4 ,because we alwayes want something that may begotten3 this is also signified in the text1 when we are called new borne babes2 whereby it is intimated that our imperfection is so great1 that by reason of it1 we should earnestly desire the helpe of the word4 #c4 ,because the excellency and perfection of the word is so great1 that it should of it selfe delight us1 though we stood in no need of it our selves2 this is also intimated in the text1 when there is mention made of the sincerity of the word1 and of the goodnesse of ,god that appeares therein4 ,vse #a4 ,this may serve to condemne that satiety and loathing of the word1 that appeares too evidently in too too many4 #b4 ,to admonish us1 not to suffer our affections to be taken up with the things of this world1 thereby to lessen that desire1 which we should have to the word of ,god4 #c4 ,to exhort us1 to use the utmost of our endeavours to stir up and increase these pious affections in our selves4 ,doctrine #f4 ,this affection and desire that wee ought to have to ,gods word1 should have respect to the sincerity thereof4 ,this is gathered from that1 desire the sincere milke of the word3 that is1 the nature it selfe of the word and of the things proposed therein1 as they are pure1 and afford nourishment fit for our ,soules4 8affoord0 replaced with 8afford0 ,reason #a4 ,because otherwise we doe not desire the word1 as it is the word of life1 or the bread of life1 or the milke of life1 as it is in the text1 but as we doe apprehend it under some carnall shew4 #b4 ,because this desire alone proceeds from spirituall life1 which seekes after that in the word that tends unto life1 which is intimated also in the text by the similitude of infants1 that naturally desire their mothers milke4 ,vse #a4 ,this may serve to reprove those ministers that falsifie the word of ,god by their owne mixtures and devices1 and obtrude upon him an adulterate word1 in stead of the simple and sincere word4 #b4 ,to admonish the hearers not to suffer their affections to be carried either towards the person of the speaker1 or towards the manner his speaking1 much lesse towards those strange forgings which many use in their speaking1 but sincerely to seeke for the sincerity of the word4 #c4 ,to exhort us1 highly to prize this sincerity of the word1 and to endeavour all that we can to preserve it as well in our selves as in the ,church4 ,doctrine #g4 ,then and not before1 doe we use the sincere word of ,god aright1 when we grow thereby4 ,this is gathered from these words3 that ye may grow thereby4 ,this is signified in all those places of ,scripture1 where the end of the word is made to be the edification of the faithfull3 for to edifie is to promote the structure of the edifice1 to a greater perfection1 after that the foundation is already laid4 ,this is expressed also ,ephesians #d4af4 ,reason #a4 ,because we are imperfect1 like as infants that are newly borne3 now we are perfected1 when the word of ,god dwells richly in us1 ,colossians #c4af4 #b4 ,because the word it selfe in its owne nature alwayes tends and leads to perfection3 for it is the perfect will of ,god1 ,romans #ab4b4 ,vse #a4 ,this may serve to reprove those1 who1 when for the time they ought to be teachers1 doe yet remaine unskilfull and infants1 ,hebrews #e4ab1ac4 #b4 ,to admonish us1 never so to rest satisfied with that which we have attained1 as if there were nothing more to be gotten2 for although we have all other things1 yet it is required1 that we should increase more and more in it1 #a ,thessalonians #d4a1aj4 #c4 ,to informe us1 hereby we may understand1 that the word of ,god is necessarily to be used1 not only by the ignorant and unskilfull1 but also by all those that doe yet want some thing1 and doe desire to increase that which they have4 #d4 ,to instruct us1 to examine our selves by this marke1 whether we use the word of ,god aright or no8 ,doctrine #h4 ,in the ,gospell there appeares such graciousnesse and goodnesse of ,god1 that it stirres up all the faithfull1 to an earnest desire thereof4 ,this is gathered from the #c4 verse1 that the ,lord is gracious3 ,where by ,god we are to understand ,christ1 as it appeares by the following words3 by graciousnesse we are to understand that grace which is revealed in the ,gospell1 as it evidently appeares by the connexion of this verse1 with that which went before4 ,so ,titus #c4d4 8gratiousnesse0 replaced with 8graciousnesse0 ,reason #a4 ,because this glorious grace of ,god1 which brings salvation unto men by ,christ1 is the subject matter and argument of the ,gospell4 8whch0 replaced with 8which0 #b4 ,because ,god bestowes this grace upon us1 being altogether unworthy of it1 enemies to him1 and seeking no such thing of him3 for after such a manner is this grace bestowed upon us1 as that from the beginning to the end1 the whole businesse depends upon the meere goodnesse of ,god4 ,vse #a4 ,this may serve to informe us1 to judge of the quality and quantity of the goodnesse and graciousnesse of ,christ1 no other way but by the word of the ,gospell2 for we must not imagine1 as many use to doe1 that through the graciousnesse of ,god1 it shall be well with us1 though we continue in our sinnes without repentance and turning to ,god3 no such graciousnesse is revealed in the ,gospell4 #b4 ,to instruct us1 alwayes to admire the riches and bounty of ,christs grace1 that is revealed in the ,gospell4 #c4 ,to exhort us1 earnestly to desire1 to take delight1 and to rejoyce in hearing and meditating upon ,gods word4 ,psalms #bg4d4 #fe4d4 #aai4ajc4 in this respect is the use of the word of the ,gospell compared to the banquet of a ,king1 wherein all things are full of ,sweetnesse and delight4 ,luke #ad4af1ag4 ,doctrine #i4 ,this goodnesse of ,christ in the ,gospell is proposed to us to be tasted4 ,this is gathered from these words3 ,if so be ye have tasted4 ,so ,psalms #cd4h4 ,taste and see4 ,that is1 we should so lay hold upon it by faith1 that we may have an inward sense1 and experience of the vertue and power thereof4 ,reason #a4 ,because in the ,gospell1 we are called to such a neere union and communion with ,christ1 that he is made unto us our spirituall bread and food1 ,so to be tasted and eaten by faith1 that he turnes to our spirituall nourishment4 #b4 ,because our comfort depends upon this1 if wee perceive in our selves the savour of ,christ1 as it were the savour of life unto life4 #b ,corinthians #b4 #ae1af4 #c4 ,because the power of ,christ in drawing our soules unto himselfe1 for the most part consists in this1 that we have his goodnesse and love1 to be tasted1 as it were1 ,galatians #b4bj4 #b ,corinthians #e4ad4 ,vse #a4 ,this may serve to reprove those1 that doe not use the word of ,god1 as food to be tasted and eaten1 but for custome and pro forma fashion-sake only1 or at least account it a thing to be understood and disputed of only2 but not to be tasted4 #b4 ,to exhort us1 to use all care and diligence to preserve this taste of the goodnesse of ,christ in the ,gospell2 for this is proper to the regenerate1 as it appeares in the text3 and consequently it is a signe of salvation4 ,some indeed that are not regenerate are said to taste of the heavenly gift1 of the good word of ,god1 and the powers of the world to come1 ,hebrews #f4d1e4 but this comes to passe1 first1 by some speciall operation of ,gods ,spirit1 whereby such men are enlightned above the common sort of unregenerate men4 ,secondly1 this is but for a little while1 it is not constantly4 ,thirdly1 in the unregenerate it is but a sudden motion of the minde1 it is not a rooted affection4 ,fourthly1 it is either of grace only to come1 which is apprehended also1 but by a humane and uncertaine hope2 or else it is a presumption without ground3 but the taste of the faithfull is of grace1 not only to come1 but also present1 with a divine assurance wrought by the operation of the holy ,ghost1 and sound faith and repentance4 ,doctrine #aj4 ,the regenerate in the beginning2 although they be truly faithfull1 yet they have but a little taste of ,gods goodnesse1 they do not fully comprehend it4 ,this is gathered from the same words4 ,reason #a4 ,because they are new borne babes1 and therefore weake4 #b4 ,because ,god useth to bring his children by degrees unto perfection2 so that at first they do perceive but a part or the first fruits of his goodnesse1 and afterwards they have the whole1 as it were shed abroad in their hearts4 #c4 ,because in the beginning they want that experience1 whereby the goodnesse of ,god afterwards is made more perfectly knowne unto them4 #d4 ,because oftentimes they are also somewhat negligent2 whereby it comes to passe1 that they do not use the meanes of grace with that affection as they ought1 as it is intimated in the text1 when they are stirred up to a more fervent desire of the word of ,god4 ,vse #a4 ,this may serve for consolation against those feares that arise sometimes in the soules of the godly1 for that they have but a little measure of peace1 joy1 and the like fruits of the ,spirit1 whereby men perceive the goodnesse of ,god towards them3 for they must understand that the faithfull do usually perceive but a little measure of this grace at the beginning4 #b4 ,for exhortation1 so much the more to long for the state of perfection1 and not to rest in these small beginnings4 ,doctrine #aa4 ,that taste of the grace of ,god which we either now have1 or formerly had1 should stirre us up to desire and seeke after the same more and more4 ,this is gathered from the connexion of these words with those that went before4 ,reason #a4 ,because to that end is there a taste of this grace given1 to stirre up the appetite4 #b4 ,because the goodnesse of ,god it selfe is in a manner contemned and vilified1 if it be neglected1 after it hath beene once tasted3 therefore in this respect they sinne more grievously1 who when they have tasted this grace of ,god1 do little esteem of it1 then they1 who out of ignorance make no reckoning of it at all4 ,use #a4 ,this may serve to reprove those that have left their first love1 ,apocalypse #b4d4 #b4 ,to exhort us1 in meditating upon the goodnesse of ,god in ,christ1 and from the sense and experience that ,god hath given us of it heretofore1 to inflame our mindes with an earnest desire to have a fuller measure of this grace1 and to that purpose religiously to use all meanes1 whereby it is usually communicated unto men4 ,doctrine #ab4 ,the primary duty of ,christians1 whereby it is also that they are made ,christians1 is to come unto ,christ4 ,this is gathered out of the fourth verse4 ,now to come unto ,christ1 is nothing else but to believe in him4 ,so ,iohn #f4ce4 ,he that comes unto me1 and he that beleeves in me1 are made all one4 ,so ,iohn #e4dj4 ,to come unto ,christ1 to receive ,christ1 and to believe in him1 are one and the same4 ,and ,hebrews #aj4bb4 ,we are said to draw neere by an assurance of faith4 ,reason #a4 ,because our salvation depends upon that union which we have with ,christ3 whence it is also1 that we are said to come unto ,christ1 that we may have life1 ,iohn #e4dj4 #b4 ,because by nature we are strangers and far remote from ,christ1 and salvation obtained by him1 yea and after that we are called unto ,christ1 we are not so perfectly conjoyned4 #c4 ,because all ,christian piety is nothing else1 but a continuation and renovation of this accesse unto ,christ1 and by ,christ unto ,god4 ,in the hearing of the word we come unto ,christ1 as our ,teacher2 in our prayers we come unto him as our advocate2 in the administration of the ,lords ,supper we come unto him as the ,authour of a ,kingly mariage feast1 ,matthew #bb4 ,and all other duties do so depend upon these1 that looke how we approve our selves in these1 such must we needs be in the others also4 #d4 ,because ,christ cals and invites us especially unto this1 to come unto him1 ,matthew #aa4bh4 ,john #g4cg4 ,vse #a4 ,this may serve to convince all those of death and of sinne1 that have either no knowledge of ,christ at all1 or doe not endeavour according to that knowledge which they have1 to come unto him1 and partake of his grace4 #b4 ,to refute the ,papists and such like1 that draw men away from ,christ to the holy ,angels1 to the ,pope1 and to themselves4 #c4 ,to exhort us1 alwayes to set ,christ before us1 as our marke and scope1 ,philippians #c4h4 c4 ,doctrine #ac4 ,we must come unto ,christ as unto a living stone3 ,this is gathered from ,verse #d4 ,now ,christ is called a stone for that firme power1 whereby he doth sustaine and beare up the edifice of the whole ,church1 ,zachariah #d4g4 ,and he is called1 a living stone1 because that power whereby he doth beare up the ,church is quickning1 and communicates spirituall and eternall life to the whole edifice1 ,john #e4bf4 ,reason #a4 ,because by sinne we were bereft of all life both the principle and foundation of life1 nor can it be restored unto us any other way but in ,christ4 #b4 ,because unlesse we come unto ,christ under this relation1 we do not imbrace him as he was ordained by ,god1 and is proposed unto us2 and consequently we do not hold the true ,christ1 but a feined and imaginary one4 #c4 ,because our faith cannot rest satisfied but in him that hath this strong power to quicken1 for faith seekes life from a firme and undeceiving principle4 ,use #a4 ,this may serve to refute that blasphemy of the ,papists1 who will have the ,pope1 a dead stone1 to be that rock or stone1 whereupon the ,church is built4 ,for ,peter1 under the pretence of whose name the ,pope challengeth this to himselfe never exhorted the faithfull to come to him as unto a living stone1 but unto ,christ only4 ,and therefore ,peter himselfe in these words explaines unto us1 what was the minde of ,christ1 ,matthew #af4ah4 when he said3 ,thou art ,peter1 and upon this rock ,i will build my ,church1 that is1 upon this living stone whom ,peter at that time confessed to be the ,son of the living ,god1 that is1 the living stone4 ,now ,peter and the ,apostles together with the ,prophets may be called the foundation of the ,church by a ,metonymy of the adjunct for the subject2 because they laid and preached ,christ as the true foundation1 ,ephesians #b4bj1ba4 but the ,popes can in no other respect challenge this unto themselves1 but as they are stones of offence and ruine4 #b4 ,to instruct us1 wholly to depend upon ,christ1 and to put all our confidence in him4 #c4 ,to exhort us1 with all joy and rejoycing to helpe forward the building of the ,church upon ,christ1 shouting and crying out1 as it is in the ,prophet ,zachary1 ,grace1 grace unto him4 ,doctrine #ad4 ,christ is refused by men1 when they will not come unto him as unto a living stone4 ,this is gathered from the fourth ,verse4 ,so ,psalme #aah4bb4 and ,luke #b4cd4 ,reason #a4 ,because he hath not that outward ,majestie and pompe wherewith naturall men are taken1 ,isaiah #ec4c4 #a ,corinthians #a4bb1bc4 #b4 ,because men by nature are blinde1 so that they cannot perceive their owne misery extra ,christum1 out of ,christ1 nor that salvation which is offered in ,christ1 #a ,corinthians #b4ad4 #c4 ,because they too much love themselves1 and put trust in themselves1 so that they cannot endure that doctrine of ,christ1 whereby they are called to deny and forsake themselves1 and to put their confidence in ,christ alone4 ,use #a4 ,this may serve to informe us1 that we should attribute nothing to the world in those things which belong unto ,christ4 #b4 ,to admonish us1 not to trouble our mindes1 for that the world is averse from ,christ and true faith4 #c4 ,to exhort us1 patiently to beare it1 if we be refused and scorned by men2 for the servant is not greater then his ,master4 #d4 ,to instruct us to beware that we do not communicate in the least respect with the world in refusing of ,christ4 ,doctrine #ae4 ,christ was chosen and ordained by ,god1 that he should be exceeding precious unto us4 ,this is gathered from the fourth verse4 ,now we must understand this so1 as that we comprehend both the predestination of ,christ1 and the sending of him into the world1 and his unction1 together with all those testimonies1 which were given by ,god unto this mysterie4 ,reason #a4 ,because the love and mercy of ,god is so great towards us3 for so ,god loved the world1 that he gave his ,sonne1 c4 ,iohn #c4af4 #b4 ,because in the obedience of ,christ ,god is well pleased1 ,matthew #c4ag4 #c4 ,because ,christ hath perfected and finished all those things1 which belong to our salvation and the glory of ,god4 ,vse #a4 ,this may serve to enforme us1 that we ought to be assured of this1 that howsoever the world opposeth it selfe against ,christ1 yet ,christ shall prevaile and raigne for ever1 because he is chosen of ,god4 #b4 ,to comfort all the faithfull1 that beleeve and put their confidence in ,christ1 because they beleeve in him that was chosen of ,god1 to save them4 #c4 ,to exhort us1 in all our practise throughout the whole course of our lives1 to make it appeare1 that ,christ is more precious to us1 then all the things in the world1 ,philippians #c4h4 ,proverbs #h4aj1aa4 ,doct4 #af4 ,the faithfull are living members of the same building1 whereof ,christ is the foundation4 ,this is gathered from the beginning of the #e4 verse4 ,reason #a4 ,because ,christ together with all the faithfull makes one mysticall body1 #a ,corinthians #ab4ab4 #b4 ,because being compacted in this body1 they partake of the very life of ,christ1 ,ephesians #d4af4 #c4 ,because they shew forth this life or power in bringing forth fruits answerable thereunto1 ,iohn #ae4e1af4 ,vse #a4 ,this may serve to comfort us1 when we rightly esteeme of the dignity of this condition1 it will strengthen our mindes against all the troubles that can befall us therein4 #b4 ,to exhort us1 so to carry our selves as it becommeth those1 that are called to partake of the life of ,christ4 ,doctrine #ag4 ,by that union which all the faithfull have with ,christ1 they are made spirituall temples1 ,priests1 and sacrifices acceptable to ,god4 ,this is gathered from the #e verse4 ,reason #a4 ,because ,god is in an especiall manner present with them1 and dwels in them by his ,spirit and grace1 as in his ,temple1 #b ,corinthians #f4af4 #b4 ,because ,by the same spirit he makes them fit and ready to performe those duties1 that are more acceptable unto him1 then were ever any externall sacrifices1 ,psalme #ea4ah1ai4 ,hebrews #ac4af4 #c4 ,because in performing these duties before ,god they do offer and dedicate themselves wholly unto ,god4 ,vse #a4 ,this may serve to admonish us1 to have a care accordingly not to defile the ,temple of ,god1 #a ,corinthians #c4af1ag4 that our ,priesthood doth not dishonour ,god1 and that our ,sacrifices be not lame1 and maimed1 and such as are not acceptable unto ,god4 #b4 ,to exhort us1 to addict our selves wholly to ,gods glory and his worship2 for ,god will be sanctified in those that draw neere him1 ,leviticus #aj4c4 #c4 ,to refute the ,papists1 that rob ,christians of this honour1 and obtrude carnall ,temples1 priesthoods1 and sacrifices upon ,god and men in stead of spirituall4 ,doctrine #ah4 ,those duties which we performe in ,christ are acceptable unto ,god by ,christ4 ,this is gathered from the #e verse1 at the end4 ,but they are acceptable not as merits1 but as sacrifices of praise and thanksgiving1 as it is intimated in the ,text4 ,reason #a4 ,because by ,christ our persons are reconciled unto ,god1 and received into the number of those whom ,god approves and by whom he delights to be worshipped4 #b4 ,because ,christ covers our infirmities4 #c4 ,because by his intercession our duties are commended unto ,god4 ,use #a4 ,this may serve to comfort us1 even when we looke upon our owne infirmities1 and the unworthinesse of all our performances4 #b4 ,to exhort us1 to go cheerefully about the duties of piety1 because our worke shall not be in vaine in the ,lord1 #a ,corinthians #ae4eh4 ,doctrine #ai4 ,the same ,christ was after the same manner a ,saviour in the ,old ,testament1 as he is in the ,new4 ,this is gathered from the sixth ,verse4 ,reason #a4 ,because he was a ,lambe slaine from the foundation of the world2 according to the decree1 promise1 and acceptance of ,god1 and according to the faith and hope of the godly1 ,apocalypse #ac4h4 #b4 ,because the ,catholick ,church is but one1 consisting of all the faithfull from the beginning of the world1 ,hebrews #ab4bc4 ,use #a4 ,this may serve to refute those1 that make the people of ,israel either to have beene altogether carnall1 or to have beene saved by the observation of the ,law4 #b4 ,to exhort us to flye unto ,christ1 and to put our confidence in him1 in whom all the faithfull from the creation of the world did put their trust1 and by whom they were saved4 ,doctrine #bj4 ,christ is as it were the corner stone in the building of the ,church4 ,that is1 he doth conjoyne1 uphold and direct all the parts of the building1 or members of the ,church4 ,reason #a4 ,because he is the beginning or foundation of the ,church4 #b4 ,because he unites those people that were before farre divided1 the ,jewes and ,gentiles4 #c4 ,because he is the rule or line of direction in all the building that tends to salvation4 ,vse #a4 ,this may serve to refute the blasphemy of the ,papists1 whereby they make the ,pope the head of the ,church1 and to that purpose wrest this very title and words thereunto4 #b4 ,to instruct us1 wholly to depend upon ,christ for the direction of our soules to everlasting life4 ,doctrine #ba4 ,there is nothing at all that can be compared with ,christ our ,saviour for dignity1 use1 and excellency4 ,this is gathered from these titles1 elect and precious4 ,reason #a4 ,for the dignity of his person4 #b4 ,for the effectualnesse of his operation1 in satisfaction1 merit1 and application of those things which belong unto our salvation4 #c4 ,for the excellency of those benefits which redound unto the ,church by him4 ,vse4 ,this may serve to admonish us1 to have no common conceit of ,christ1 or to rest in a vulgar esteeme of him1 but earnestly to endeavour to conceive of him so1 as his dignity and excellency doth deserve4 ,doctrine #bb4 ,no man that truly beleeveth in ,christ1 shall ever be confounded1 his expectation shall not be frustrated1 his desire and confidence shall not be in vaine4 ,reason #a4 ,because ,christ was appointed by ,god by a certaine and immutable decree to be the ,saviour of all those that beleeve in him4 #b4 ,because all power is given unto him both in heaven and earth4 ,vse4 ,this may serve to comfort us against those feares and doubts that might weaken our faith4 ,doctrine #bc4 ,the faithfull are not only delivered from misery1 but are also highly honoured by ,christ4 ,this is gathered from the seventh verse at the beginning4 ,reason4 ,because they are made partakers of ,christs honour1 for in him they are made sonnes of ,god1 heires of the everlasting kingdome1 spirituall ,priests and ,kings4 ,vse #a4 ,this may serve to reprove our blindnesse and dulnesse1 that cannot discerne and esteeme of this honour as wee ought1 but are set upon the honours of this world more then is fitting4 #b4 ,to exhort us1 piously and seriously to glory in ,christ and the honour which we have in him1 though for his sake the wicked world reproach us4 ,doctrine #bd4 ,as ,christ is unto the unbeleevers honour and salvation1 so he is unto the unbeleevers confusion and perdition4 ,this should probably say 8beleevers01 but ,i hestiate to correct the author not knowing for sure his intent4 ,this is gathered out of the seventh ,verse1 ,psalms #aah4bb4 ,isaiah #h4ad4 ,matthew #ba4db4 ,but this similitude doth not hold in all things4 ,for first1 the proper end of ,christ our ,saviour was to save man1 not to destroy him4 ,secondly1 ,christ is the cause of faith in the beleevers1 but he is not the cause of unbeliefe in the unbeleevers1 though something of ,christ may be the occasion of their unbeliefe2 like as his humiliation was both unto the ,iewes and many of the ,gentiles4 ,thirdly1 ,christ merited salvation for the believers1 and not they themselves2 but the unbelievers merit their owne perdition1 and not ,christ3 but yet ,christ is truly said to be confusion and perdition to the unbelievers1 #a4 ,as they take offence at him1 and so runne headlong into their owne destruction4 #b4 ,as he doth justly punish their infidelity and impiety1 as he is the just ,iudge of all the world4 ,reason #a4 ,because those unbelievers to whom ,christ is offered1 in contemning his goodnesse1 doe directly as it were provoke him to use the greatest severity upon them4 #b4 ,because by this meanes alone is the glory of ,god and of ,christ preserved1 when his enemies are put under his feet4 ,vse #a4 ,this may serve to admonish us to beware of all infidelity4 #b4 ,to exhort us1 when we compare our beliefe with the misery of unbelievers1 to learne to be thankfull unto ,god and to give him the glory of it in ,iesus ,christ3 for these ends is this amplification made in the text4 ,doctrine #be4 ,men come unto this confusion and perdition by stumbling at the ,doctrine of the ,gospell4 ,this is gathered from the #h ,verse4 ,now men stumble at the word of the ,gospell1 when they apprehend the ,gospell to be such1 that they owe no assent and subjection thereunto3 so the ,iewes were offended at the infirmity of ,christ crucified1 #a ,corinthians #a4bc4 and the ,greekes at the foolishnesse of that word which bringeth salvation1 ,ibid4 ,for the ,iewes1 like as the ,papists1 with many others1 are offended1 for that the ,gospell requires them to deny their owne righteousnesse and workes1 and to seeke to be justified by ,christ1 ,romans #i4cb4 8subjecton0 replaced with 8subjection0 ,reason #a4 ,because this offence is the cause of their infidelity4 #b4 ,because it doth not produce a bare unbeliefe only1 but unbeliefe with contempt1 so that they doe infinitely wrong ,christ4 ,vse4 ,this may serve to admonish us1 to beware that we doe not in any thing stumble at the word of ,god1 or conceive any thing in our mindes1 whereby we may be in the least respect alienated from it4 ,doctrine #bf4 ,the infidelity and confusion of the wicked doth not fall out by chance1 but according as ,god had most certainly fore-ordained it4 ,this is gathered from these words3 whereunto also they are appointed4 ,reason #a4 ,because ,god is both the ,king and ,lord of all living creatures1 so that nothing can happen unto them contrary to his will4 #b4 ,because there can be no cause of their infidelity imagined1 which ,god did not foresee1 or which he could not have hindred4 #c4 ,because we also which do believe1 were aliens from the faith as well as they2 neither did we make that difference betwixt our selves and them1 but ,god3 ,vse4 ,this may serve to direct us1 that the infidelity of any others whatsoever1 may not deface our faith1 we must give ,god the glory in the dispensation of his grace1 and appointing of things according to his counsell1 whose wayes are past finding out4 ,doctrine #bg4 ,we should often call to mind that dignity1 whereunto we are called in ,christ1 and that1 by comparing of it to that misery wherein all unbelievers are plunged4 ,this is gathered from that repetition1 ,verse #i4 which is used comparatively by the dissimilitude that is betwixt it and the condition of unbelievers1 before described1 as it is intimated in that word ,but4 ,reason #a4 ,because we are called to spirituall joy1 which is chiefely increased by this meanes4 #b4 ,because it belongs to the thanks which we ought to give unto ,god4 #c4 ,because it makes us cheerefull in the performing of all duties1 that we may be worthy of so excellent a calling4 ,vse4 ,this may serve to exhort us1 to make this contemplation familiar unto us4 ,doctrine #bh4 ,the end of our calling1 is to shew forth the praises of ,god1 that hath called us4 ,this is gathered from the ninth verse1 that is1 that we should render unto ,god the glory which hee hath shewed unto us4 #a4 ,in the inward thoughts and affections of our heart4 #b4 ,in the outward profession of words4 #c4 ,in our actions throughout the whole conversation of our lives4 ,this is to sanctifie ,god1 ,isaiah #h4ac4 ,reason #a4 ,because this is that glory which may redound unto ,god from us1 or from our calling4 #b4 ,because our calling it selfe tends thereunto1 that we should turne unto ,god1 seeke ,god1 glorifie ,god4 #c4 ,because this is very profitable for us4 ,use #a4 ,this may serve to refute those1 that take care of nothing lesse3 they shew that they are not yet partakers of effectuall calling4 #b4 ,to stirre us up more and more to fulfill this duty4 ,doctrine #bi4 ,that state into which we are translated by our calling1 is a state of marvellous light4 ,this is gathered from the #i ,verse at the end1 ,iohn #a4h4 ,now it is called light1 both for the illumination of the mind1 which it brings2 and for the comfort of heart1 which we receive thereby3 and it is called marvellous1 because it farre surpasseth all worldly knowledge1 and whatsoever the naturall man can conceive4 ,vse4 ,this may serve to us1 to carry our selves answerable to this light1 and to walke in it1 not according to the common fashion1 but marvellously4 ,doctrine #cj4 ,it is very profitable for us alwayes to compare our present happy condition1 with the misery that is past4 ,this is gathered from the tenth verse4 ,reason #a4 ,because contraria juxta se posita magis elucescunt1 contraries being put one by another1 make each other to appeare more cleerely4 #b4 ,because it tends to our humiliation4 #c4 ,because it makes us to commiserate others1 and to shew meekenesse towards them4 ,titus #c4b1c1d4 #d4 ,because it makes us to be the more thankfull unto ,god4 #a ,timothy #a4ab1ac4 ,vse4 ,this may serve to admonish us1 never to forget that misery which did hang over our heads4 99 99 99 99 99 ,verse #aa4 ,dearely beloved1 ,i beseech you1 as strangers and pilgrims1 abstaine from fleshly lusts1 which warre against the ,soule1 ,having your conversation honest among the ,gentiles4 ,verse #ab4 ,that whereas they speake against you1 as evill doers1 they may by your good workes which they shall behold1 glorifie ,god in the day of visitation4 ,the ,analysis4 ,here the ,apostle doth in generall exhort to lead such a life as is answerable to that happy condition1 which was spoken of before3 ,now this life consists of two parts3 ,the one is abstinence from evill1 abstaine from fleshly lusts2 the other is1 to follow that which is good1 having your conversation honest4 ,the first of which he doth perswade them unto by an argument taken #a4 ,from the disagreement that is betwixt the ,godly1 and the fleshly lusts of this world in respect of their state and condition1 because in this world1 they are strangers and ,pilgrims1 and therefore they ought not to set their hearts and desires upon this world1 but upon another4 #b4 ,from the danger that hangs over them1 from the desires of this world1 because they tend to the destruction of their soules1 in these words1 which warre against the ,soule4 ,the second part together with the former1 he doth perswade them unto1 by an argument taken from those witnesses which they ought to have regard of in their conversation2 among the ,gentiles1 by whose testimony hee shewes there will a twofold benefit arise from their honest conversation4 #a4 ,that they will cease to speake against them as evill doers4 #b4 ,that in beholding their good workes1 they will not only give them an honest testimony1 but they will also glorifie ,god for them2 which benefit is shewed by the adjunct of time1 wherein it should be expected1 to wit1 in the day of visitation3 ,now this whole exhortation1 that it might be the more effectuall1 and the more acceptable unto them1 is set forth with a double affection1 in the manner of proposing it2 of love or charity1 in that title which is given unto them1 ,dearely beloved2 and of humility1 in that he doth not so much command these things1 as intreat them1 ,i beseech you4 8commad0 replaced with 8command0 ,the ,doctrines arising herehence4 ,doctrine #a4 ,all the faithfull are strangers and pilgrims in this world4 ,reason #a4 ,because their father1 and their countrey is not here1 but in heaven4 #b4 ,because they doe not desire to stay long here4 #c4 ,because their wealth and their friends are not in this world4 #d4 ,because the world accounts them strangers1 and that because their conversation is not according to the fashion of the world4 ,use #a4 ,this may serve to admonish us1 not to place our inheritance or our treasure in the things of this ,world4 #b4 ,to exhort us1 to lift up our hearts alwayes towards our heavenly countrey2 and to gaine all those things1 that may helpe us forward and further us in our journey thereunto4 ,doctrine #b4 ,all the faithfull ought to abstaine from the lusts of the flesh4 duplicated word removed 8of0 ,but by this phrase are signified not only the inclinations of the body1 but all those that belong to the old man3 for there is something to be sanctified even in the very spirit of our minds1 #a ,thessalonians #e4bc4 and therefore some lust of the flesh is seated in the spirit2 but these lusts are in generall said to be of the flesh1 because they are most of all manifested in those things which belong to the body and the flesh3 for most men care for and looke after nothing else almost but those things that belong to this present life4 ,reason #a4 ,because the flesh together with the lusts thereof was crucified with ,christ4 #b4 ,because all the faithfull in their baptisme and by their profession have denyed the flesh4 #c4 ,because our lusts are deceitfull4 ,ephesians #d4bb4 ,because they lead unto death4 ,galatians #f4h4 ,romans #h4f1ac4 ,vse4 ,this may serve to admonish us1 above all things to apply our selves unto this study4 ,doctrine #c4 ,the lusts of the flesh warre against the soule4 ,reason #a4 ,because they spoile the perfection of the soule1 which consists in the image of ,god4 #b4 ,because they doe either quench or grieve the holy ,spirit1 upon whom the comfort of the soule doth depend4 ,ephesians #d4cj4 #a ,thessalonians #e4ai4 #c4 ,because they cause the ,death of the soule1 and lead thereunto4 ,vse #a4 ,this may serve to direct us1 alwayes to thinke upon our spirituall warfare1 and accordingly in all things to carry our selves1 as it becommeth the good ,souldiers of ,christ4 #b4 ,to admonish us1 to take speciall heed of those enemies which we have within our selves2 those enemies that are without can doe us no hurt1 if those that are within have not power over us1 and so doe as it were give us up into their hands4 ,doctrine #d4 ,to abstaine from fleshly lusts1 is the way to make our conversation honest4 ,reason #a4 ,because all filthynesse proceeds from the lusts of the flesh4 #b4 ,because the true honour and honesty of a man consists in that spirituall victory which he hath over himselfe4 #c4 ,because by overcomming the lusts of the flesh1 the way is made easie to all vertues and good duties4 ,use #a4 ,this may serve to refute and reprove those men1 that seeke for honour and dignity by pampering the flesh1 obeying the lusts thereof4 #b4 ,to exhort us1 cheerfully to oppose our selves against the lusts of the flesh1 for this very cause1 because it is a most honest thing4 ,doctrine #e4 ,the faithfull should have a care to live honestly1 not only amongst the faithfull1 but also amongst the unbelieving ,gentiles4 ,this is gathered from these words1 among the ,gentiles2 ,which notwithstanding we must so understand1 that we doe not follow all those things that seeme honest unto them1 nor omit those things that doe displease them2 but only that we shew forth a true evidence of our piety1 love and righteousnesse in our conversation4 ,then againe1 that thereby their consciences may be convinced1 that the way1 which we goe1 is in that respect at least praise-worthy1 and to be approved4 ,reason4 ,this we ought to doe4 #a4 ,for ,gods sake and his glory4 #b4 ,for our owne sakes and our owne comfort4 #c4 ,for the unbeleevers sake1 to draw them unto true piety4 ,vse4 ,this may serve to refute and reprove those1 that under colour of contemning fame1 contemne vertue4 ,doctrine #f4 ,it it the property of unbeleevers1 to seeke occasion to speake against the faithfull1 as if they were wicked4 ,this is gathered from the #ab4 verse1 at the beginning4 ,now there are two kinds of such obloquies4 #a4 ,when they speake all manner of evill for ,christs sake1 for faith and righteousnesse sake1 chapter #d4 verse #ad4 ,matthew #e4aa4 #b4 ,when they find some occasion in the defects of the faithfull1 and observe something in their lives1 which they may justly taxe4 ,this also admits of a two fold difference2 for sometimes such is the impiety of those that professe the true faith1 that it gives scandall to the unbeleevers1 ,romans #b4bd4 and sometimes they take occasion from the infirmities that are incident to the faithfull1 to condemne their profession4 ,reason #a4 ,because there is an inveterate enmity betwixt the children of the light1 and the children of darknesse4 #b4 ,because in this respect men flatter themselves1 and in some sort seeme better and happier1 when they make others1 that would seeme better1 either to be like themselves1 or worse then themselves4 #c4 ,because by this meanes they seeme to bring some prejudice against the very doctrine of piety1 which the wicked hate4 ,use4 ,this may serve to admonish us1 #a4 ,to take speciall heed1 that we have no communion with unbeleevers1 in this maliciousnesse1 that is1 that we doe not willingly seeke or take occasion to speake against the ,godly2 for this is a certaine marke of impiety4 #b4 ,to beware also1 that we give no occasion to the wicked1 either to speake against our persons or our professions4 ,doctrine #g3 ,good workes alone doe stop the mouthes of the wicked4 ,this is gathered from the #ab4 verse3 at the middle4 ,reason #a4 ,because men1 especially unbeleevers1 cannot judge of us1 but by the works which they see4 #b4 ,because the sincerity of our religion properly appeares in our works4 ,vse4 ,this may serve to exhort us1 alwayes to endeavour to bring forth good works4 ,doctrine #h4 ,the good works of the faithfull make others also to glorifie ,god4 ,this is gathered from the #ab4 verse at the end4 ,so ,matthew #e4af4 ,reason #a4 ,because by this meanes they are convinced of the truth of our religion1 whose author is ,god4 #b4 ,because thereby they are drawne also to embrace the same religion1 and to cleave unto ,god4 #c4 ,because they are moved and stirred up to give ,god thanks1 for those things that were the meanes of their conversion4 ,vse4 ,this may serve to exhort us1 to use this argument to stir up our selves to the practise of good works1 because they make not only for our owne salvation1 but for the glory of ,god also4 ,doctrine #i4 ,we must looke for a day of visitation1 that men may glorifie ,god therein4 ,this is gathered from the #ab4 verse at the end4 ,but the day of visitation may be understood either in judgement1 or in grace and mercy4 ,here it is to be understood of the grace of ,god4 ,so ,luke #a4fh4 ,reason4 ,because without grace there is no inclination in the heart of man to glorifie ,god4 ,the tree must be good1 that shall bring forth good fruit2 ,men doe not gather grapes of thornes1 or figges of thistles1 ,matthew #g4af1ag4 ,vse4 ,this may serve to admonish us1 to use all patience and meeknesse towards the wicked1 alwayes provided1 that we doe not faile in our duty to seeke their conversion4 #b ,timothy #b4be4 99 99 99 99 99 ,verse #ac4 ,submit your selves therefore to every ordinance of man for the ,lords sake2 whether it be to the ,king1 as supreme2 ,verse #ad4 ,or unto ,governours1 as unto them that are sent by him2 for the punishment of evill doers1 and for the praise of them that do well4 ,verse #ae4 ,for so is the will of ,god1 that with well doing ye may put to silence the ignorance of foolish men4 ,verse #af4 ,as free1 and not using your liberty for a cloake of maliciousnesse1 but as the servants of ,god4 ,verse #ag4 ,honour all men4 ,love the brotherhood4 ,feare ,god4 ,honour the ,king4 ,the ,analysis4 ,in these words the ,apostle sheweth that particular part of obedience1 which did in a speciall manner pertaine to the honesty of the faithfull among the ,gentiles1 that is1 subjection to the ,magistrates1 which some at that time did begin to cast off1 as not agreeing with ,christian liberty4 ,now this subjection he doth4 #a4 ,generally command and direct us unto1 to performe it for religion sake towards ,god1 verse #ac4 #b4 ,by a distribution of the object1 to wit1 that we ought to performe it1 not only to the ,king and the supreme ,magistrate1 but also to the governours that are sent by him4 ,verse #ac1ad4 #c4 ,he doth perswade us thereunto1 #a4 ,from the end of this ordinance1 to wit1 that it is to represse and punish the evill doers1 and to preserve and cherish the good verse #ad4 at the end4 #b4 ,from the efficient cause1 or command of ,god1 verse #ae4 #c4 ,from the end and benefit of performing this subjection1 to wit1 to stop the mouthes of the enemies1 who are described by their ignorance and their foolishnesse1 verse #ae4 #d4 ,he removes an objection that might be made against it1 about ,christian liberty1 verse #af4 ,where he distinguisheth betwixt faigned liberty1 which is joyned with maliciousnesse2 and true liberty1 that makes men to be addicted unto the service of ,god3 ,now that this subjection to superiours belongs to the service of ,god1 he shewes verse #ag4 by a short repetition of those precepts1 that belong to this and the like duties4 ,here a ,question may be made4 ,question4 ,why is the ,magistracy called an ordinance of man verse #ac4 seeing all powers are ordained of ,god1 and every power is the ordinance of ,god1 ,romans #ac4a1b4 ,answer4 ,the superiority of power1 or government it selfe is simply and absolutely commanded by ,god1 and in that respect is called the ordinance of ,god2 but this or that speciall manner of power or government is not determined by ,god1 but by men2 and is therefore called an ordinance of man1 which as touching the nature of it1 may also be called an ordinance of ,god3 ,and this is the difference betwixt an ,ecclesiasticall and a civill office4 ,an ,ecclesiasticall office is not legitimate1 if it be not directly determined by ,god himselfe1 and consequently cannot be changed by men3 but this or that civill office may be made changed by men4 ,and the reason of the difference is this1 because ,god and ,christ alone hath dominion and power in spirituall matters2 but in civill matters men are also ,gods1 though not absolute4 ,the ,doctrines arising from this4 ,doctrine #a4 ,the duties of righteousnesse towards men1 doe much commend our religion towards ,god4 ,this is gathered from the connexion of these words with the foregoing words1 in that particle therefore4 ,so ,iames #a4bg4 ,reason #a4 ,because they are the effects of religion2 ,now the vertue of the cause doth alwayes appeare in the effect4 #b4 ,because they are more obvious to the sight of man1 then religion it selfe1 which is the cause thereof4 #c4 ,because they draw mens minds to approve of that religion whence they proceed4 ,vse4 ,this may serve to exhort us1 for religion sake to apply our selves to these duties4 ,doctrine #b4 ,we must performe civill subjection to our civill ,magistrates for the ,lords sake4 ,this is gathered from the #ac4 verse4 ,reason #a4 ,because by these meanes the ,lord preserveth the societies of men4 #b4 ,because these ,governments are the meanes to advance ,gods glory1 at least so farre forth as they tend to performe some part of the will of ,god4 #c4 ,because in their owne nature and of themselves they make for the good and against the bad4 ,verse #ad4 ,use #a4 ,this may serve to refute the ,anabaptists and others1 who for conscience sake will not be subject to the ,magistrate4 #b4 ,to admonish us1 never so to subject our selves unto men1 as that for their sakes we should neglect our duty towards ,god1 because we ought to be subject unto them for the ,lords sake1 and therefore a farre greater subjection is due unto the ,lord1 then unto them4 ,doctrine #c4 ,by these duties the good will of ,god is observed1 and the foolishnesse of wicked men is put to silence4 ,this is gathered from verse #ae4 ,reason #a4 ,because we serve ,god1 when for conscience sake towards ,god1 we are subject unto men2 therefore we fulfill the will of ,god4 #b4 ,because we doe that before men1 which they doe usually praise most1 and so we remove all occasion of offence4 ,use4 ,this may serve to exhort us1 so much the more carefully to apply our selves to such duties4 ,doctrine #d4 ,christian liberty is not contrary to that subjection1 which we owe either unto ,god or man4 ,this is gathered from verse #af4 ,reason #a4 ,because by it we are freed from sinne1 but not from that duty1 which is contrary unto sinne4 #b4 ,because ,christian liberty consists properly in spirituall things1 and not in corporall2 for although we are subject unto ,god alone in spirituall things1 yet in corporall things we owe subjection unto men also4 #c4 ,because for that end did we receive this liberty1 that we might more freely and readily performe those things1 which we owe unto ,god and men4 ,vse4 ,this may serve to condemne those1 that use ,christian liberty for a cloake of maliciousnesse1 as it is in the text4 ,doctrine #e4 ,we are to take exact notice of the difference of our duty towards men1 towards our brethren1 towards ,god1 and towards the ,magistrates4 ,this is gathered from verse #ag4 ,reason4 ,because great is the difference of the grounds or reasons1 whereupon these duties depend1 as it is intimated in the text2 but we must make conscience of our duty in all4 ,vse4 ,this may serve to reprove those1 that doe any way sever or disjoyne these duties1 to wit1 such as seeme to feare ,god1 but doe not love or honour men2 or such as seeme to honour men1 but doe not feare ,god at all4 99 99 99 99 99 ,verse #ah4 ,servants1 be subject to your masters with all feare1 not only to the good and gentle1 but also to the froward4 ,verse #ai4 ,for this is thank-worthy1 if a man for conscience toward ,god endure griefe1 suffering wrongfully4 ,verse #bj4 ,for what glory is it1 if when ye be buffetted for your faults ye shall take it patiently8 but if when ye doe well1 and suffer for it1 ye take it patiently1 this is acceptable with ,god4 ,verse #ba4 ,for even hereunto were you called3 because ,christ also suffered for us1 leaving us an example1 that ye should follow his steps4 ,verse #bb4 ,who did not sinne1 neither was guile found in his mouth8 ,verse #bc4 ,who when he was reviled1 reviled not againe2 when hee suffered1 he threatned not1 but committed himselfe to him1 that judgeth righteously4 ,verse #bd4 ,who his owne selfe bare our sinnes in his owne body on the tree1 that we being dead to sinnes1 should live unto righteousnesse1 by whose stripes ye were healed4 ,verse #be4 ,for ye were as sheep going astray1 but are now returned unto the shepheard and ,bishop of your soules4 ,the ,analysis4 ,here the ,apostle makes a speciall exhortation about the duty of servants to their masters2 and this duty he doth #a4 ,as it were define by a speciall kind of subjection wherein it consists4 ,be subject with all feare4 #b4 ,he doth illustrate it by a distribution of the object1 or the masters1 to whom this subjection is due2 not only to the good and gentle1 but also to the froward4 #c4 ,he proves that this subjection is to be made to both sorts1 by an argument taken from the adjuncts thereof1 grace and glory1 that is1 ,gods praising and approving of it1 which accompanies the subjection that is made unto wicked masters verse #ai4 ,for this is thank-worthy4 ,the reason of which consequence is set forth4 #a4 ,by a description of that subjection which is due unto wicked ,masters1 to wit1 that it is a patient suffering of wrong for conscience towards ,god verse #ai4 #b4 ,by a comparison that is made betwixt those that suffer justly1 and those that suffer unjustly1 which he shewes to be unlike1 in that the former can looke for no glory from their sufferings1 but the latter may expect great glory1 verse #bj4 ,in the second place1 he proves the same duty from that relation which ariseth from our generall calling1 because we are thereunto called1 that we should patiently suffer the injuries of the world3 and this he confirmes by the example of ,christ2 to whose imitation we are called3 for he shewes two ends of the suffering of ,christ2 one was to dye for us1 that is1 to expiate our sinnes1 which is the primary end4 ,the other was1 to leave us an example to imitate4 verse #ba4 which is the secondary end4 ,now a speciall part of this secondary end was1 that when he was without sinne verse #bb4 ,yet he patiently suffered all kinds of reproaches and afflictions1 verse #bc4 ,and the primary end of ,christs sufferings1 which was to redeeme us from sin1 is upon this occasion also declared verses #bd1be4 ,because therehence also may be drawne a powerfull argument1 to perswade us to imitate ,christ in doing righteously1 and suffering unjustly3 ,and this is declared1 #a4 ,from the nature of ,christs death1 that it was a sacrifice for our sins to take away the guilt of them2 #b4 ,from the end of this propitiation1 which is the death of sinne1 and the life of righteousnesse4 ,and hereof there is an illustration made by comparing that condition1 which went before our conversion1 with that condition which followes it1 verse the last4 ,the ,doctrines drawne here-hence4 ,doctrine #a4 ,they that are in the lowest condition1 should by their good workes glorifie ,god in that condition4 ,this is gathered from the connexion of the #ah ,verse with the #aa and #ab4 ,reason #a4 ,because servants also are called to liberty and glory in ,christ1 neither is there any difference1 as touching life spirituall1 betwixt the freeman and the servant1 #a ,corinthians #g4 #bb4 #b4 ,because there is the same reward for servants and freemen4 #c4 ,because the servile condition hath a proper occasion and meanes to glorifie ,god1 which other conditions have not1 like as other conditions have their occasions meanes1 which the servile hath not4 ,vse #a4 ,this may serve to comfort us1 in regard that no man is excluded from having a part in this honour1 that hath a part in advancing the glory of ,god4 #b4 ,to exhort all1 both servants and all other sorts of men1 to endeavour to promote ,gods glory3 for if servants ought to do this2 much more ought free masters1 and those that are in any place of dignity4 ,doctrine #b4 ,servants1 to the end that they may glorifie ,god in their servile condition1 must be subject to their ,masters with all feare4 ,reason #a4 ,because subjection to another mans will is properly that wherein service consists2 and therefore all they that are bound as servants1 are bound to subjection4 #b4 ,because the subjection of a servant is such1 that it doth necessarily command a feare to displease1 not only in that respect1 because in every duty1 both towards ,god and man1 we should feare to offend by doing amisse1 but also in respect of that singular power1 which masters have to punish their servants4 ,this is that feare1 which we usually call servile1 which is not to be disliked in servants1 though in the children of ,god there be another feare required over and above1 which ariseth from love4 ,vse4 ,this may serve to admonish1 first1 ,servants and subjects1 not to separate feare from subjection4 ,secondly1 all men to subject themselves to ,god with all feare1 as it becommeth servants4 ,doctrine #c4 ,we ought to performe our duty1 even unto wicked men and froward4 ,this is gathered from the #ah ,verse4 ,reason #a4 ,because the ground of our duty doth not consist in the goodnesse or naughtinesse of men1 but in that obligation which the law of ,god imposeth upon us1 which may consist with the naughtinesse of men4 #b4 ,because in performing this duty1 wee serve ,god and ,christ1 and shall receive a reward from him1 ,ephesians #f4e1f1g1h4 ,vse4 ,this may serve to reprove those1 that direct their duties according to the persons of the men with whom they have to doe4 ,doctrine #d4 ,we ought to doe our duty for conscience toward ,god1 though we are wrongfully afflicted by men4 ,this is gathered from ,verse #ai4 ,reason #a4 ,because conscience alwayes lookes to the judgement of ,god and not to the qualities and judgements of men4 #b4 ,because the conscience is by this meanes constant1 immutable1 and alwayes like it selfe1 howsoever mens judgements may alter4 ,vse4 ,this may serve to direct us in all our actions to have a speciall respect to the conscience4 ,doctrine #e4 ,it is thank-worthy1 and we shall receive glory from ,god1 if we suffer wrongfully1 and not justly4 ,this is gathered from the #ai and #bj verses4 ,reason #a4 ,because this is proper and peculiar to ,christians1 as is the love of our enemies1 ,matthew #e4dd1de4 #b4 ,because by this meanes we give great glory unto ,god1 when we suffer the bitterest things out of conscience toward him4 ,use4 ,this may serve to exhort us1 cheerefully to set our selves to the performing of these duties4 ,doctrine #f4 ,the calling of ,christians doth in a speciall manner lead to the patient suffering of afflictions4 ,this is gathered from the #ba verse1 at the beginning4 ,reason #a4 ,because they are called unto glory by the enduring of all kindes of afflictions1 as by the way that leadeth thereunto1 chapter #e4 verse #aj4 #b4 ,because they are called to overcome their enemies and evill doers by well-doing1 and if it be possible to winne them thereby1 ,matthew #e4dd4 ,romans #ab4ba4 #c4 ,because they are called to imitate ,christ1 as it is in the text4 ,vse #a4 ,this may serve to admonish us1 not to imitate or follow the men of the world in these things1 because we have another manner of calling4 #b4 ,to exhort us to have a great care that we make conscience of this duty1 because it doth most neerely belong to our calling4 ,doctrine #g4 ,christs actions are a most perfect example for our duty and calling4 ,this is gathered from ,verse #ba4 ,reason #a4 ,because ,christ is unto us an example given by ,god1 as it were the praxis of ,divinity and rule of living well4 #b4 ,because he hath no imperfection at all1 such as may be found in all mens examples4 #c4 ,because the ,spirit of ,christ makes us to be conformable unto his image4 ,vse4 ,this may serve to direct us1 that beholding ,christ as it were in a glasse1 we may be as it were changed into the same image from glory to glory1 #b ,corinthians #c4ah4 ,doctrine #h4 ,the ,chiefest manner of imitating ,christ in enduring afflictions1 consists in this1 that we commit our cause unto ,god4 ,this is gathered from verse #bc1 at the end4 ,reason4 ,because this is the rule of patience in such cases1 not to revenge our selves1 but to commit the whole businesse unto the ,lord1 and to rest well contented and pleased in his will4 ,vse4 ,this may serve to admonish us1 never to please our own carnall will1 but to subject our selves wholly to the good will of ,god4 ,doctrine #i4 ,christ by his death did not only leave us an example of our lives1 but also expiated our sinnes1 and procured for us such power1 whereby we may imitate him in living well4 ,this is gathered from verse #bd4 ,reason #a4 ,because after the same manner are we restored in ,christ1 as we were lost in ,adam1 which was not by imitation and example only1 ,romans #e4 #b4 ,because ,christ ought to be a sacrifice to pacifie ,god towards us1 which is not done by example4 #c4 ,because an example would have nothing at all profited those that were dead in sinne and hated of ,god4 ,vse #a4 ,this may serve to refute the ,socinians and others1 which feine that the redemption of ,christ consists in doctrine and example only4 #b4 ,to direct us1 alwayes to joyne these two together1 redemption1 and the example of ,christ4 ,doctrine #aj4 ,without ,christ we are nothing else but sheepe going astray and lost4 ,this is gathered from the last verse4 ,reason4 ,because upon him alone depends our salvation and the direction of our lives4 ,vse4 ,this may serve to admonish us1 not to leave ,christ so much as in the least thing1 but to cleave faster and faster unto him4 ,illustration3 7 decoration7 ,chapter ,,iii4 ,verse #a4 ,likewise yee wives be in subjection to your owne husbands1 that if any obey not the word1 they also may without the word be wonne by the conversation of the wives4 ,verse #b4 ,while they behold your chaste conversation coupled with feare3 ,verse #c4 ,whose adorning1 let it not be that outward adorning of plaiting the haire1 and of wearing of gold1 or of putting on of apparell4 ,verse #d4 ,but let it be the hidden man of the heart1 in that which is not corruptible1 even the ornament of a meeke and quiet spirit1 which is in the sight of ,god of great price4 ,verse #e4 ,for after this manner in the old time1 the holy women also who trusted in ,god1 adorned themselves1 being in subjection unto their owne husbands4 ,verse #f4 ,even as ,sara obeyed ,abraham1 calling him ,lord1 whose daughters yee are as long as yee do well1 and are not afraid with any amazement4 ,verse #g4 ,likewise ye husbands dwell with them according to the knowledge of ,god1 giving honour unto the wife1 as unto the weaker vessell1 and as being heires together of the grace of life1 that your prayers be not hindred4 ,the ,analysis4 ,,here the ,apostle instrusts ,wives and ,husbands in those particular duties which belong unto their conjugall society4 ,and he sets downe the duty of wives in the first place1 because that comes nearest unto those duties which hee had lately spoken of1 namely1 the duty of subjects towards their ,magistrates1 and of servants towards their ,masters4 ,for that which is here in generall prescribed unto wives1 is their subjection to their husbands1 ,verse #a4 ,be in subjection to your owne husbands4 ,which subjection he doth afterwards explaine by certaine adjuncts or properties1 which do in a peculiar manner belong to the subjection of wives1 and not to the subjection of servants and subjects4 ,the first of these properties is1 conjugall feare1 verse #b4 ,the second is chastity of conversation1 in the same verse4 ,the third is1 meekenesse and mildnesse1 verse #d4 ,and he doth perswade them unto this subjection together with the properties thereof4 #a4 ,by an argument taken from the effects and fruit1 which by the grace of ,god might follow thereupon2 for it is a meanes tending to the conversion of their husbands1 if they obey not the ,gospell1 verse #a4 #b4 ,he commends and illustrates it by a comparison which he makes betwixt that pious subjection1 that adorning which women use to make great account of1 verse #c1d4 where he shewes that outward adorning to be nothing worth in ,gods sight4 #c4 ,hee doth perswade them unto it by the example of those holy women1 which ,god did approve of in old time1 verse #e4 ,and in particular by the example of ,sara1 and her obedience unto ,abraham1 verse #f4 ,of whose example he gives a speciall reason2 because as ,abraham was the father of all the faithfull1 so ,sara in some sort might be called the mother of all holy women4 ,the duty of husbands he sets down #a4 in generall1 in their husband-like governement1 which he cals a dwelling with their wives according to knowledge1 which knowledge and understanding is the ground of direction1 and therefore is more required in a man1 then in a woman4 #b4 ,in the speciall manner of this governement1 to wit1 that it should be joyned with the honour of the wife1 in bearing with her infirmities1 which he doth perswade them unto by an argument taken1 #a4 from that society and equality which is betwixt the husband and the wife1 in respect of the grace of life1 as it is here called4 #b4 ,from the great discommodity1 which will follow upon the neglect of this duty1 for by their domesticall differences and dissentions their domesticall prayers also are hindred1 ,verse #g4 ,the ,doctrines arising here-hence4 ,doctrine #a4 ,there is the like duty of subjects1 servants1 wives1 and husbands4 ,this is gathered from that particle1 ,likewise ye wives1 verse #a4 and ,likewise ye husbands1 verse #g4 ,not1 that there is the same kinde of duty in all these in all respects1 but that there is the same kinde of obligation1 whereby every one is bound to doe his owne duty4 ,reason #a4 ,because it is the same ,law-giver and the same law that commands every man his duty4 #b4 ,because the disparity of the condition makes no disparity in the obligation1 which is the formality of the duty2 but only in those things1 to which the obligation binds us1 which is the materiality of the duty4 ,vse4 ,this may serve to admonish us1 not to cast off from our selves those things which we either reade or heare to be commanded men of another condition1 but alwayes to consider1 that quamvis non ad similia1 tamen similiter1 though we are not tyed to the like duties1 yet we are in the like manner tyed to our own duties3 when servants are commanded any thing1 then masters should think1 that they likewise are commanded something2 when wives are commanded any thing1 then husbands should think that they likewise2 and when husbands are commanded any thing1 then wives should think1 that they likewise4 ,doctrine #b4 ,it is the duty of wives to be subject to their husbands4 ,this is gathered from verse #a4 ,see ,colossians #c4ah4 ,ephesians #e4bb1bc1bd4 ,reason #a4 ,because the husband is the head of the wife1 ,ephesians #e4bc3 #a ,corinthians #aa4c4 #b4 ,because there can be no order kept in a family1 except all the rest be subject to the father of the family4 ,vse4 ,this may serve to reprove those wives that are undutifull and will not be subject2 and those husbands also1 who by their owne fault lose this authority and dignity1 and are themselves the causes that their owne power is lessened and diminished4 ,doctrine #c4 ,the conversation of wives should be such1 that it should winne their husbands to approve of the true religion4 ,this is gathered from verse #a4 ,reason #a4 ,because all should1 as much as they can1 co-operate with ,god for the conversion of men4 #b4 ,because this generall ,christian duty is in a speciall manner determined and intended in respect of those1 with whom we have a neerer communion4 #c4 ,because love1 which doth in a singular manner belong to man and wife1 requires that they should desire and seek for one anothers greatest good4 ,vse4 ,this may serve to reprove those1 which in wedlock so live1 that they have no care at all1 either to advance ,gods glory1 or to further their own salvation1 in that state3 and they are to be condemned much more1 which so carry themselves in that state1 that they doe more and more alienate their husbands from true religion and piety either touching the doctrine1 or touching the practise of it4 ,and if this belongs to wives toward their husbands1 much more will it belong to husbands toward their wives4 ,doctrine #d4 ,conjugall chastity should be joyned with feare4 ,this is gathered from verse #b4 ,reason4 ,because not only is impurity to be shunned1 but also all suspicion of impurity1 or of a minde inclining thereunto4 ,vse #a4 ,this may serve to admonish man and wife1 to shun all those courses1 that may any way be any blemish to their chastity1 though it be but in shew or appearance4 #b4 ,to admonish all ,christians1 to preserve their spirituall chastity with ,christ and ,god1 with all feare4 ,doctrine #e4 ,it is not the outward adorning1 but the inward1 that we should make account of4 ,this is gathered from verse #c1d4 ,reason #a4 ,because the outward adorning belongs to the vanity of this world1 but the inward is spirituall life it selfe4 ,for ,christ and grace is called the inward adorning of the heart or minde1 because it makes a man amiable and commends him in the sight of those which esteeme and prize it4 #b4 ,because only men look after the outward adorning1 and those none of the graver sort neither2 but ,god himselfe lookes after the inward1 as it is in verse #d4 duplicated word removed 8and0 #c4 ,because the outward adorning is not durable1 but the inward is incorruptible1 as it is in verse #d4 which is not corruptible1 and #b ,corinthians #d4ah4 ,vse4 ,this may serve to admonish us1 every day more and more to renounce this outward and worldly adorning1 and to looke to the inward and true adorning of the mind and soule4 ,doctrine #f4 ,meekenesse and mildenesse of spirit in women1 as in all others also1 is an adorning that is precious in the sight of ,god4 ,this is gathered from verse #d4 ,reason #a4 ,because many filthy unbeseeming things1 which arise from anger and perturbation of the minde1 are removed by such a disposition4 #b4 ,because such a disposition is very apt to please1 and all men desire that others should be well pleased with their behaviour4 ,use #a4 ,this may serve to refute those1 which affect a kind of glory and honour by their fiercenesse and impatiency4 #b4 ,to exhort us1 not only for civility sake1 but also for conscience toward ,god to endeavour to get such a disposition4 ,doctrine #g4 ,every man should seeke for examples of such vertues out of ,scripture1 and apply them unto himselfe according to his owne proper condition4 ,for women have holy women proposed unto them for examples1 verse #e4 ,so have men holy men4 ,doctrine #h4 ,in weighing of examples we should have the chiefest regard to those that are most commended in ,scripture4 ,this is gathered from those words1 ,abraham1 ,sara1 and the like1 verse #f4 ,doctrine #i4 ,then and not before are we the children of such holy ones1 by a true imitation of them1 when we do so persist in well doing1 that no terrour or any other temptation is able to remove us from this our purpose and resolution4 ,this is gathered from the #f4 verse at the end4 ,for this is proposed in ,sara to be chiefly imitated by women1 that out of her duty1 she followed ,abraham in all his journey1 nor could any terrour keepe her back4 ,doctrine #aj4 ,husbands should likewise doe their duty1 as well as the wives doe theirs4 ,this is gathered from verse #g4 ,reason #a4 ,because there is the same obligation of ,gods law on both sides4 #b4 ,because there is a mutuall relation betwixt these duties1 that one doth necessarily require the other4 #c4 ,because the duty of husbands to their wives1 and of wives to their husbands is almost the same1 but that the wife is to doe her part with subjection1 and it is the husbands part to rule4 ,vse4 ,this may serve to admonish us1 not rigidly to exact the duty of others1 and in the meane time to neglect our owne4 ,doctrine #aa4 ,it belongs unto men to excell in knowledge and understanding4 ,this is gathered from those words3 according to knowledge4 ,reason #a4 ,because by nature they have a kind of perfection above women in those things which belong unto knowledge1 whereupon the woman is in this place called the weaker vessell4 #b4 ,because by their duty they should be the heads of their wives1 to direct and governe them4 #c4 ,because they have greater meanes to gaine knowledge2 for as it is not lawfull for women to speake in the ,church2 so neither have they any thing to doe in other exercises1 whereby mens wits are ripened4 ,use4 ,this may serve to reprove those men1 that either through drunkennesse1 or sloth1 or the neglect of divine things1 or through too much care of earthly things1 doe not only come behind women1 but children also in sound knowledge and understanding4 ,doctrine #ab4 ,it is the husbands part to be meeke unto their wives1 and not to put them in feare4 ,reason #a4 ,because they are not servants1 but companions4 #b4 ,because their conjugall love should shew it selfe in all such duties4 ,use4 ,this may serve to admonish as well husbands as wives to beware of harshnesse and bitternesse4 ,doctrine #ac4 ,that duty which we owe unto all the coheires of grace and life eternall1 should direct and governe our particular duties towards our superiours1 inferiours and equalls4 ,reason #a4 ,because that is the principall duty2 to which all the rest are subordinate4 #b4 ,because that love doth vertually at least containe in it all vertues4 #c4 ,because the dignity which redounds from the relation to grace and eternall life1 makes all those that are partakers of that grace1 in some sort equall1 and therefore restraines contempt1 opposition1 and all kinds of injuries4 ,vse4 ,this may serve to direct us1 in all parts of our conversation with ,christian men1 to have chiefe regard to this duty4 ,doctrine #ad4 ,all our conversation1 as well in publique as in private1 should be so ordered1 that it should not hinder1 but rather further our ,prayers4 ,this is gathered from the last words4 ,reason #a4 ,because otherwise we should wrong ,god himselfe1 in violating his honour4 #b4 ,because we should diminish at least our greatest comfort1 which depends upon our prayers4 ,vse4 ,this may serve to admonish us1 to take heed therefore1 not only of the grosser sort of sins1 but also of contentions1 injuries1 perturbations1 and all those vanities1 by which we are made unfit to call upon the name of ,god aright4 99 99 99 99 99 ,verse #h4 ,finally1 be ye all of one mind1 having compassion one of another1 love as brethren1 be pittifull1 be courteous4 ,verse #i4 ,not rendring evill for evill1 or railing for railing3 but contrariwise blessing1 knowing that ye are thereunto called1 that ye should inherit a blessing4 ,the ,analysis4 ,the ,apostle doth in these two verses briefely comprehend those duties1 which belong unto all sorts of men4 ,for because it would be too long particularly to describe all the particular vertues1 nor can there be such a doctrine delivered1 that should direct 99every particular man in his duty199 singulos qua singulos1 as such a particular man1 as before it was delivered touching masters and servants1 wives and husbands1 therefore he doth here commend some generall duties unto all1 from which all particular ones will easily follow4 ,and the first of these is ,concord4 #b4 ,mutuall sympathy4 #c4 ,brotherly love4 #d4 ,pitty4 #e4 ,courteousnesse4 #f4 ,christian ,patience1 whereby we doe not only forbeare to curse those that curse us1 but also blesse them2 of which last duty1 as being the difficultest of all1 he gives a speciall reason1 which is taken from the end of our calling1 whereby we come to the possession of all blessings1 and as much as in us lyes1 ought we to communicate it unto others4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,concord is a vertue1 which all ,christians should mightily labour for4 ,reason #a4 ,because ,god hath endued all those1 that are truly faithfull1 with one and the same ,spirit1 and therefore with one heart as it were4 ,for they have received a new heart of one and the same making and nature4 #b4 ,because they propose unto themselves one and the same end1 and they should goe one and the same way unto that end4 #c4 ,because if there be any difference in other things1 which doe not belong unto that way1 they are not so great1 as that they should cause any discord3 ,for there may be some difference of opinions in many things without any discord or alienation of mens minds4 ,and if there be some difference about those things1 which doe belong unto that way1 a bearing one with another1 when they doe both earnestly desire the truth1 will preserve concord safe and sound betwixt those which are true ,christians1 according to that of the ,apostle ,philippians #c4ae1af4 ,vse4 ,this may serve to reprove those1 which for light causes are estranged from their brethren1 and turne the smallest difference1 even the least controversie into discord4 ,and how many are guilty of this fault1 and how closely it sticks unto them1 may evidently appeare by this1 that they cannot lay aside their anger and hatred1 no not for ,gods sake1 for ,christ sake1 and their owne salvation sake4 ,and this we may see in too too many1 when they forbeare to come to the ,lords ,supper by reason of those contentions1 which they maintaine betwixt themselves and their neighbours2 for they doe thereby shew that they cannot pray unto ,god to forgive them their trespasses1 as they forgive others that trespasse against them1 and therefore they seeme to love discord more then ,god himselfe1 and their owne salvation4 ,doctrine #b4 ,there should be a sympathy betwixt ,christians4 ,by which word is signified not only a fellow-feeling of one anothers troubles1 but also of one anothers good1 #a ,corinthians #ab4 #bf4 ,reason #a4 ,because they are members of one body1 and all the members looke unto the good of the whole4 #b4 ,because the evill or good of one member1 doth in some sort redound unto the rest of the members1 by that neere union and communion1 which is betwixt them4 #c4 ,because the consent and concord of their wills commands this1 that whereof one doth rejoyce or grieve1 the other also should rejoyce and grieve4 ,vse4 ,this may serve to reprove that ,stoicall hardnesse1 which hath taken hold of mens minds1 whereby it comes to passe that they are no way sensible of the condition of others4 ,doctrine #c4 ,brotherly love is moreover greatly to be embraced1 which unto concord and ,sympathy addes a will also and endeavour to doe good unto others as unto our brethren4 ,reason #a4 ,because we are brethren4 #b4 ,because love is the character of ,christian brotherhood4 #c4 ,because love is the bond of perfection and the meanes of ,christian edification4 ,vse4 ,this may serve to exhort us to the exercise of this grace4 ,doctrine #d4 ,to our love we should joyne mercy1 which lookes only unto the good that is to be done4 ,reason #a4 ,because true love is by this meanes made most manifest1 when it is shewed unto those which cannot give us thankes4 #b4 ,because in this we doe imitate our heavenly ,father1 who is the ,father of mercies4 #c4 ,because the same benefit is greater1 when it is bestowed upon one that is in misery1 then when it is bestowed upon another4 ,use4 ,this may serve to reprove those1 which seeme to love such men only1 from whom they may expect something4 ,doctrine #e4 ,together with our love and mercy we should joyne courteousnesse4 ,reason #a4 ,because true love and mercy proceeding from the enlargement of the heart1 fits and disposeth the whole man for the doing of good4 #b4 ,because a benefit bestowed in a rough and harsh manner1 doth in some sort cease to be a benefit4 ,vse4 ,this may serve to admonish us1 more and more to lay aside all severity1 and to have a care to beautifie that good which we doe1 in the manner of doing it4 ,doctrine #f4 ,christians should not render evill for evill1 or railing for railing4 ,this is gathered out of the #i4 verse4 ,so ,romans #ab4ag4 and ,matthew #e4ci4 ,reason #a4 ,because the railing or ill-doing of another1 doth not loose the bond1 or take away the duty of our love4 #b4 ,because this is to be overcome of evill4 ,romans #ab4ba4 #c4 ,because this derogates from ,gods fidelity1 and takes that1 which belongs unto him1 out of his hands1 ,romans #ab4ai4 ,proverbs #bb4bc4 ,use4 ,this may serve to reprove those men1 that are easily provoked1 and when they are provoked by any injury1 thinke that they may doe any thing1 and so give themselves liberty to exercise all kind of revenge3 and that they doe not this from the hatred of sinne1 but from too much love of themselves1 it doth sufficiently appeare by this1 that when more hainous and grievous offences are committed against ,god1 and the same wrongs done unto others2 they can heare it and behold it1 and never be troubled at it4 ,doctrine #g4 ,it is the duty of ,christians to blesse those that curse and wrong them4 ,this is gathered from the #i4 verse at the middle4 ,so ,matthew #e4dd4 and ,romans #ab4ad4 ,reason #a4 ,because love and mercy doth in a speciall manner require this duty of those1 which by such like sinnes make themselves obnoxious unto cursing4 #b4 ,because we should overcome evill with good4 ,romans #ab4ba4 #c4 ,because we should imitate our heavenly ,father4 ,matthew #e4de4 ,vse4 ,this may serve to exhort us to use our selves unto this perfection4 ,doctrine #h4 ,the remembrance of our calling1 that it tends unto blessing1 should stir us up to blesse others4 ,this is gathered from verse #i4 at the latter end4 ,reason #a4 ,because that which we have freely received from the blessing of ,god1 we should1 as much as in us lies1 freely and liberally give4 ,matthew #aj4h4 #b4 ,because by this meanes we exercise and perfect our owne calling4 #c4 ,because by this meanes we shew forth and advance the glory of ,god1 that bestowed this benefit upon us4 ,vse4 ,this may serve for direction1 very often to meditate upon our calling1 and that to this end1 that we may be made the more ready and fit for ,christian duties4 99 99 99 99 99 ,verse #aj4 ,for he that will love life1 and see good dayes1 let him refraine his tongue from evill1 and his lips that they speake no guile3 ,verse #aa4 ,let him eschew evill1 and doe good1 let him seeke peace and ensue it4 ,verse #ab4 ,for the eyes of the ,lord are set over the righteous1 and his eares are open unto their prayers3 but the face of the ,lord is against them that doe evill4 ,the ,analysis4 ,in these three verses1 the ,apostle proves by the testimony of ,scripture1 that which he had spoken in the last place1 to wit1 that ,godly men shall inherit a blessing4 ,in which testimony there is in the first place the blessing set downe1 which all desire1 ,he that will love life1 and see good dayes4 #b4 ,the piety of those to whom this blessing is promised1 is synecdochically declared by a distribution of the subjects1 as it is in the speech1 verse #aj4 or in the deeds and conversation of life verse #aa4 #c4 ,the connexion of the blessing1 with this piety is confirmed by the most powerfull cause thereof1 namely1 the providence of ,god1 watching over the ,godly for their good1 verse #ab4 at the beginning4 ,which is illustrated by a contrary effect of the same providence toward those that doe evill1 namely1 that he watcheth over those alwayes for evills1 verse #ab4 at the end4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,it is common unto all men1 in some sort to desire blessing and happinesse4 ,for therefore doth he in this place1 use a common argument to stirre up all to the practice of piety4 ,reason #a4 ,because 99omnia appetunt bonum1 all things desire their own good1 in some sort too that which they apprehend as summum bonum1 the chiefest good4 #b4 ,because all nature tends unto its owne perfection1 and this perfection is happinesse4 #c4 ,because the nature of happinesse is such1 that if the understanding doth in any manner comprehend it1 the will cannot but in some measure desire it1 because it is in all respects desireable4 ,use #a4 ,let us not therefore rest contented with a confused desire of happinesse1 but endeavour and labour to stirre up and to increase in our selves the true1 genuine and effectuall desire thereof4 #b4 ,for direction1 not to corrupt this desire that is approved of ,god1 or to choake it with worldly desires1 but to goe forward and increase it daily according to that rule1 which is given unto us from ,god4 ,doctrine #b4 ,true and solid piety is the only way to attaine unto these blessings4 ,reason #a4 ,because ,god hath promised it to the ,godly alone4 #b4 ,because piety in its owne nature leadeth to ,god1 and joynes us with ,god1 who is the fountaine of all good4 #c4 ,because piety it selfe hath that perfection joyned with it1 namely1 peace of conscience and sound consolation1 which is a great part of happinesse4 ,vse #a4 ,this may serve to convince those of folly and madnesse1 that would be happy1 but will not be ,godly4 #b4 ,to direct us1 to kindle in our hearts an earnest endeavour to be godly by the expectation of this happinesse1 and to gaine unto our selves an assurance of it4 ,doctrine #c4 ,the providence of ,god alone1 makes for the furtherance of this piety1 and the confirmation of this happinesse4 ,this is gathered from verse #ab4 ,reason #a4 ,because ,god by his providence doth fulfill and perfect all his promises4 #b4 ,because the same providence lookes over and takes care for the particular necessities of the ,godly4 #c4 ,because he takes speciall notice of all their desires and prayers1 as it is in the text4 ,use4 ,this may serve to exhort us1 to build up our selves in a true and lively faith of this providence4 99 99 99 99 99 ,verse #ac4 ,and who is he that will harme you1 if ye be followers of that which is ,good8 ,verse #ad4 ,but and if ye suffer any thing for righteousnesse sake1 happy are ye1 and be not afraid of their terrour1 neither be troubled4 ,verse #ae4 ,but sanctifie the ,lord ,god in your hearts1 and bee ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you1 with meekenesse and feare1 having a good conscience3 ,verse #af4 ,that whereas they speake evill of you1 as of evill doers1 they may be ashamed that falsely accuse your good conversation in ,christ4 ,the ,analysis4 ,that which the ,apostle had before proposed concerning the practise of piety1 he doth there perswade them unto by an argument taken1 #a4 from the effect thereof1 that by this meanes men are freed and delivered from those harmes1 which the wicked seek occasion to bring upon them1 verse #ac4 #b4 ,from the happinesse adjoyned1 because no afflictions that are suffered for righteousnesse and godlinesse sake1 are able to exclude that1 verse #ad4 at the beginning4 #c4 ,he shewes the right manner of undergoing afflictions1 so that happinesse may follow thereupon1 which consists #a4 in the laying aside of that feare and perturbation1 which usually mens mindes are troubled with in their afflictions1 in these words1 be not afraid of their terrour4 #b4 ,in that confidence and relyance of our hearts upon ,god1 whereby his name is sanctified1 and by vertue whereof that immoderate feare may be laid aside4 ,and this confidence is set forth by its proper effect1 which consists in couragious and ready confession of the faith2 of which confession he sets downe two properties1 namely1 meekenesse and feare or reverence1 and moreover he shewes the helping and preserving cause thereof1 namely1 a good conscience1 and the effect also which it will worke in others1 verse #af4 to wit1 that it will make their enemies with shame to leave off their speaking evill of them4 ,but here-hence ariseth a question4 ,question4 ,how can this be made good1 which the ,apostle saith1 that no man shall harme the godly8 ,verse #ac4 ,answer #a4 ,because the nature of godlinesse and goodnesse tends thereunto1 to winne the minds of all men1 and to take off all ill-will4 #b4 ,because often times also it hath this effect1 that taking away all pretence and occasion of unrighteousnesse1 it doth in some measure mollifie the enemies minds1 except they be quite and cleane savage and furiously mad4 #c4 ,because nemo propri lditur nisi seipso1 no body is properly hurt but by himselfe and his own fault2 he therefore that escheweth evill and doeth good1 cannot properly be said to be hurt by others1 though they do earnestly desire and endeavour to do it4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,christians should be emulators and followers of that which is good4 ,this is gathered from verse #ac4 ,reason #a4 ,because they are called to the imitation of ,gods goodnesse3 ,be ye holy as ,i am holy3 be ye perfect as your ,father is perfect4 #b4 ,because they are begotten again unto the image of ,god1 and should daily more and more be fashioned thereunto4 #c4 ,because there is nothing besides that is worthy of our serious imitation4 ,vse4 ,this may serve to exhort us1 to lift up our mindes1 and betake our selves to this holy and divine emulation4 ,doctrine #b4 ,they that are followers of that which is good are freed from harme4 ,this is gathered from verse #ac4 ,reason #a4 ,because if ,god be for us1 who can be against us8 #b4 ,because wicked mens minds also are oftentimes overcome by the goodnesse of the good3 as ,esau was moved by the obsequiousnesse of ,iacob4 #c4 ,because the greatest good cannot be taken away from those that labour for true godlinesse4 ,vse4 ,this may serve to comfort us against all dangers which may befall us by following that which is good4 ,doctrine #c4 ,to suffer afflictions for righteousnesse sake doth not hinder1 but further our happinesse4 ,this is gathered from ,verse #ad4 ,so ,matthew #e4aj4 ,reason #a4 ,because such afflictions make us conformable unto ,christ in the fellowship of his sufferings1 ,philippians #c4aj4 #b4 ,because it is a singular part of that obedience and holinesse1 which tends unto happinesse4 #c4 ,because ,god hath promised bountifully to reward it4 ,vse4 ,this may serve to comfort us1 against all the evils which may befall us for righteousnesse sake and a good conscience4 ,doctrine #d4 ,we must lay aside the feare of all dangers wherewith our mind may be troubled4 ,this is gathered from the same verse at the end4 ,reason #a4 ,because such feare is contrary unto faith and a sure confidence4 #b4 ,because it hath no other use1 but to hinder us in doing of our duty4 #c4 ,because it is contrary to the honour of ,god and the worthinesse of a good cause4 ,vse4 ,this may serve to admonish us not to give place to such pusillanimity and faint-heartednesse4 ,doctrine #e4 ,we should strengthen our hearts against all feare1 by putting our trust in ,god4 ,reason #a4 ,because there is nothing else whereby we can overcome all feares and terrours4 #b4 ,because ,god hath taken this upon himselfe1 and commanded us to commit our cause unto him4 #c4 ,because by this trust and confidence ,god is made the strength of our soules4 ,vse4 ,this may serve to exhort us1 truly to put our trust in ,god4 ,doctrine #f4 ,by this trust and confidence we sanctifie ,god in our hearts4 ,this is gathered from verse #ae4 ,reason #a4 ,because thereby we acknowledge him to be a holy ,god1 that is1 a ,god of perfect power1 mercy1 truth and fidelity4 #b4 ,because by the effectuall acknowledgement of this holinesse we give unto him that glory which is due unto his name from our hearts4 #c4 ,because thereby we advance his glory amongst others1 as well in our actions as in our professions4 ,vse4 ,this may serve to exhort us1 wholly to rely upon him4 ,doctrine #g4 ,we should sanctifie ,god not only in our hearts1 but with our mouths also1 and in our profession4 ,this is gathered from these words3 ,be ready alwayes to give an answer4 ,so ,romans #aj4aj4 ,reason #a4 ,because we should glorifie ,god not only in our spirit1 but in our body also1 #a ,corinthians #f4bj4 #b4 ,because we should advance ,gods glory1 not only in our selves1 but amongst others also4 #c4 ,because out of the abundance of the heart the mouth speaketh3 we cannot therefore sanctifie ,god with all our heart1 unlesse we are ready to do the same likewise with our mouth4 ,vse #a4 ,this may serve to reprove those1 which boast of the sincerity of their heart1 and in the meane time take no care for the holinesse of their heart and words4 #b4 ,to exhort us to prepare our selves for this duty1 ,ephesians #d4bi4 ,doctrine #h4 ,all ,christians should be ready not only to professe the truth1 but also to give a good reason of their profession4 ,this is gathered from these words3 to give an answer to every man that asketh you a reason of the hope that is in you4 ,and this is not to be understood of all truth1 but of the truth of religion2 nor of all these things neither1 which do any way pertain unto religion1 but of the very substance of faith1 hope1 and religion1 as it is in the text3 a reason of the hope that is in you3 nor is it either a naturall reason that is required1 or such a kinde of reason that may stop the mouths of every gainsayer2 for this all are not able to do1 nor doth it belong unto all2 but some sure ground out of ,gods word1 whereupon our faith and hope should be built and strengthened against all kinde of temptations4 ,now here ariseth a question4 ,question4 ,whether such a reason is to be given to every one that asketh1 or no8 ,answer4 ,no not absolutely to every one1 because we are not to give it to ,dogs and ,swine1 7that is1 to uncleane persons7 without a necessary cause1 but to every one that asketh us1 so that our profession or answer may probably at least turn to the glory of ,god1 as it is in the text1 to sanctifie ,god4 ,vse4 ,this may serve to exhort us1 #a4 seriously to study our religion1 to understand the grounds thereof4 #b4 ,freely and ingeniously to declare and defend it upon a good occasion4 ,doctrine #i4 ,our profession of religion should be with meekenesse in respect of men1 and with feare in respect of ,god4 ,reason4 ,because by meekenesse we do good amongst men1 and the feare of ,god will stirre us up to do our duty1 and keep us within the bounds and limits thereof4 ,vse4 ,this may serve to reprove those1 which keepe no measure in their words and actions4 ,doctrine #aj4 ,a good conscience is very necessary as well in the sanctification of ,gods name1 as in the profession of his religion4 ,that is1 a conscience bearing us witnesse1 both of the grace of ,god towards us in ,christ1 and of the sincere desire and endeavour of our hearts to please ,god in all things4 ,reason #a4 ,because without such a conscience1 our faith1 confidence1 fortitude1 and liberty1 doth languish and decay4 #b4 ,because such a conscience freeth us from all that burthen1 wherewith otherwise we should be oppressed1 and terrified1 and affrighted from doing our duty4 #c4 ,because it stirreth us up to all the duties of piety2 for without the care of performing them1 a good conscience can afford us no comfort4 ,vse4 ,this may serve to exhort us to have a care of our conscience1 to keepe it pure before ,god and men4 99 99 99 99 99 ,the #ag verse is all one with the #bj verse of the #b chapter4 ,verse #ag4 ,for it is better1 if the will of ,god be so1 that ye suffer for well-doing1 then for evill-doing4 ,verse #ah4 ,for ,christ also hath once suffered for sinnes1 the just for the unjust1 that he might bring us to ,god1 being put to death in the flesh1 but quickned by the ,spirit4 ,verse #ai4 ,by which also he went1 and preached unto the ,spirits in prison4 ,verse #bj4 ,which sometimes were disobedient1 when once the long-suffering of ,god waited in the dayes of ,noah1 while the ,arke was a preparing2 wherein few 7that is1 eight7 soules were saved by water4 ,verse #ba4 ,the like figure whereunto1 even baptisme1 doth also now save us1 7not the putting away of the filth of the flesh1 but the answer of a good conscience toward ,god7 by the resurrection of ,iesus ,christ4 ,verse #bb4 ,who is gone into heaven1 and is on the right hand of ,god1 ,angels1 and authorities1 and powers1 being made subject unto him4 ,the ,analysis4 ,in this part of the chapter1 the ,apostle urgeth that exhortation which he had before proposed concerning an endeavour to do well1 even unto those that wrong us4 ,and this he doth perswade them unto1 #a4 by a comparison which he makes betwixt those which suffer for evill doing3 which comparison although it may seeme to be of a greater or lesser good1 when it is said1 ,it is better to suffer for well doing1 yet it is indeed a dissimilitude1 which is intimated by this extenuation1 as appeares by the #ai and #bj verse of the second chapter4 ,for it is thank-worthy and it will turne to our glory1 if we suffer for well-doing2 not so1 if it be for evill doing4 #b4 ,he confirmes this by the example of ,christ1 verse #ah4 who though he did most justly1 yet suffered unjustly2 which example he shewes to be of great force1 by the end of his suffering2 because therefore he suffered1 that he might bring us the same way unto ,god3 which that he doth now effectually doe1 he shewes by the cause thereof1 to wit1 life and glory1 which he assumed unto himselfe by his divine ,spirit after his suffering4 ,and to shew that that effect1 namely1 the bringing of men unto ,god1 doth proceed from this cause1 to wit1 the ,spirit of ,christ1 the ,apostle makes a comparison of the like1 betwixt those things which the ,spirit of ,christ did heretofore in the dayes of ,noah1 and those things which he doth now since the comming of ,christ in the flesh4 ,heretofore he preached the way of salvation1 and patiently waited for the performance of obedience1 upon the disobedient he inflicted condigne punishment1 and a few that were obedient he saved in the ,arke3 so now also he preacheth the way of salvation1 he waits for obedience1 and by ,baptisme1 as it were a figure like unto the old ,arke1 he saves those that are obedient and have a good conscience before ,god1 and that by the glorious life and power which he hath in heaven since the time of his resurrection1 verse #ba1bb4 ,all which things tend hereunto1 that we should hold fast a good conscience1 even when we are evill intreated2 because it is better as he said before1 verse #ag4 and hath now shewed as well by the example of ,christ1 as by his effectuall dispensation throughout all ages1 as it is1 verse #ah1ai4 of which we may see more1 if we look back to chapter #b4 verse #ba4 to the end4 ,all the other things almost are explained in the answer to ,bellarmine1 about ,christs descending into hell4 ,the ,doctrines arising here-hence3 ,doctrine #a4 ,it was the ,spirit of ,christ1 which preached heretofore from the beginning of the world by the ,prophets and men of ,god1 before that he appeared in the flesh4 ,this is gathered from verse #ai4 ,reason #a4 ,because the person of ,christ was the same from everlasting in the unity of the ,divine ,essence1 so that whatsoever the ,spirit of ,god did1 that also may the ,spirit of ,christ be truly said to have done4 #b4 ,because ,christ was the ,mediator of mankinde from the beginning of the world1 in vertue and force3 therefore whatsoever the ,spirit did1 which belonged to the furtherance of the ,churches safety1 all that he did by vertue of ,christs mediation1 and that no lesse then since his comming in the flesh4 ,use #a4 ,this may serve to instruct us in the truth of ,christs divine nature4 #b4 ,to comfort us and strengthen our faith1 in that we have the same ,teacher1 which instructed the ,church from the beginning of the world1 and brought it to salvation2 and consequently we imbrace the same religion1 as touching the substance of it1 that all the faithfull imbraced from the beginning of the world4 #c4 ,to admonish us1 never to reject or make light account of those things which are preached unto us out of ,gods word1 because it is the ,spirit of ,christ1 which preacheth unto us those things1 like as he preached unto others from the beginning of the world4 ,doctrine #b4 ,they which do not obey the preaching of ,christs ,spirit1 wilfully bring upon themselves everlasting damnation4 ,this is gathered from verse #ai1bj4 ,reason #a4 ,because in neglecting the preaching of the ,gospell1 they neglect and refuse the only meanes that can keepe them from damnation1 and bring them unto salvation4 #b4 ,because they doe greatly dishonour ,christ and his ,spirit4 ,vse4 ,this may serve to admonish us1 alwayes1 when we come to the hearing of ,gods word1 to endeavour to have circumcised eares and hearts1 ready and willing to yeeld all obedience thereunto4 ,doctrine #c4 ,god useth much patience and long-suffering towards the disobedient4 ,this is gathered from verse #bj4 ,reason #a4 ,because by this meanes ,gods clemency and mercy is manifested4 #b4 ,because by this patience of ,god all are invited1 and many are drawne unto the obedience of faith4 #c4 ,because this patience makes those that are stubbornely disobedient altogether inexcusable1 and so justifies ,god in his just judgements4 ,use #a4 ,this may serve to direct us1 to give the glory of this patience unto ,god1 when we see sinners to go unpunished for a time4 #b4 ,to admonish us not to abuse this patience of ,god1 but to make it a meanes for the amendment of our lives1 and our own salvation1 ,romans #b4d4 ,doctrine #d4 ,in the destruction of the disobedient1 ,god hath a speciall eye over the faithfull2 to save them from the destruction4 ,this is gathered from verse #bj4 ,reason #a4 ,because he disposeth his judgements according to his certaine and perfect counsell1 not rashly or confusedly1 therefore he passeth over whom he pleaseth4 #b4 ,because the punishments of sinne should not fall alike upon the godly and wicked1 for then he would not be a just disposer of them4 #c4 ,because it stands upon ,gods glory to save those that flye unto him1 as he promised them in his covenant4 ,vse4 ,this may serve to comfort us1 in the time of publick calamities1 wherein ,god revengeth the wickednesse of men4 ,doctrine #e4 ,god doth often times preserve those that are his1 partly by the same meanes wherby he destroyeth others4 ,for it is said that the ,arke saved ,noah and those seven souls in the waters and by the waters4 ,the same water that drowned others1 by lifting up the ,arke on high1 was the meanes of their preservation4 ,so ,ieremy was delivered by the ,babylonians1 by whom the ,iewes were oppressed4 ,reason4 ,because ,god can use the same instrument to produce divers and contrary effects1 and when he doth this1 his glory is the more manifested2 because thereby it appeares that the effect doth not depend upon the instrument1 but upon ,god3 nor doth this come to passe rashly1 or by chance1 but is ordered and directed by ,gods certaine counsell4 ,vse4 ,this may serve to direct us1 in the time of danger not to looke so much upon the meanes which ,god useth1 as to depend upon ,god himselfe1 who can turne any meanes unto the good of those that are his4 ,doctrine #f4 ,baptisme is such a meanes of our spirituall salvation1 as the water of the flood together with the ,arke1 was heretofore of the corporall safety of ,noah and his family4 ,this is gathered from verse #ba4 ,it is called the ,antitype of that water1 not because the water was the type of ,baptisme1 and ,baptisme the exemplar of it1 but because there is a typicall representative similitude betwixt these two waters4 ,and the similitude consists herein1 that as the water of the flood lifted up the ,arke and saved ,noah and his family in the destruction of the rest1 so baptisme strengthning our faith1 and lifting up our soules unto ,god reconciled in ,christ1 saves us in the mortification of our sinnes4 ,reason4 ,because it is ,gods institution4 ,vse #a4 ,this may serve to reprove those1 which make little esteeme of baptisme4 #b4 ,to direct us1 to seeke this right and proper use of ,baptisme together with it and by it1 and to apply it unto our selves to our comfort4 ,doctrine #g4 ,the outward baptisme doth not save us of it selfe1 but the inward4 ,this is gathered from verse #ba4 ,not the putting away of the filth of the flesh1 but the answer of a good conscience4 ,reason #a4 ,because outward baptisme is common to the hypocrites as well as to the faithfull4 #b4 ,because it comes not unto the soule4 #c4 ,because it hath no saving power in it selfe4 ,vse4 ,this may serve to admonish us1 not to put too much trust and confidence in the outward ,sacraments1 or to relye thereupon1 that we are baptized and partake of the ,lords ,supper1 but alwayes to seeke the spirituall grace of the ,sacraments4 ,doctrine #h4 ,a singular effect and signe of the inward baptisme and effectuall grace1 is the answer of a good conscience toward ,god4 ,for when the ,apostle meant to oppose inward ,baptisme unto outward1 in steed of the inward he puts the answer of a good conscience1 as the proper effect thereof1 by which it may be perceived and knowne4 ,now by the answer of a good conscience is meant all that confidence which we have before ,god of his reconciliation1 which chiefely appeares in our prayers1 and in a pious confession of the faith1 and a holy care of obedience4 ,reason #a4 ,because then are we properly said to be saved1 at least according to our apprehension1 when our consciences are freed from the guilt and bondage of sin4 #b4 ,because the peace of a good conscience is part of our glorification4 #c4 ,because such a conscience makes us to goe on constantly in the way of salvation4 ,vse4 ,this may serve to direct us1 to make it our chiefest care to keepe a good conscience toward ,god4 ,doctrine #i4 ,such a conscience and our salvation doth in a speciall manner depend upon ,christs resurrection4 ,reason #a4 ,because in the resurrection of ,christ1 ,gods sentence was declared1 absolving us in him from all sinne and death4 ,romans #d4be4 #b4 ,because ,christ being raised from the dead1 did powerfully accomplish that1 which he merited by his death4 ,romans #h4cd4 #c4 ,because our consciences are lifted upwards unto ,christ sitting in heaven4 ,vse4 ,this may serve to direct us1 to fix the eyes of our faith upon ,christ1 as he was raised from the dead4 ,doctrine #aj4 ,since the time of ,christs resurrection1 great is his glory and power in heaven4 ,this is gathered from the last verse4 ,reason #a4 ,because the time of his humiliation and emptying of himselfe was finished before4 #b4 ,because it was fit1 that he which in singular obedience was mightily humbled1 should afterwards be exalted unto great glory4 #c4 ,because this glory and power is necessarily required1 that ,christ might finish all things1 which belong to the salvation of the ,church4 ,vse4 ,this may serve to comfort us1 against all dangers and feares1 seeing we have such a ,saviour in heaven4 ,illustration3 7 decoration7 ,chapter ,,iv4 ,verse #a4 ,for as much then as ,christ hath suffered for us in the flesh1 arme your selves likewise with the same mind3 for that he that hath suffered in the flesh1 hath ceased from sinne3 ,verse #b4 ,that he no longer should live the rest of his time in the flesh1 to the lusts of men1 but to the will of ,god4 ,verse #c4 ,for the time past of our life1 may suffice us to have wrought the will of the ,gentiles1 when we walked in lasciviousnesse1 lusts1 excesse of wine1 revellings1 banquettings1 and abominable idolatries4 ,verse #d4 ,wherein they thinke it strange1 that you run not with them to the same excesse of riot1 speaking evill of you3 ,verse #e4 ,who shall give account to him1 that is ready to judge the quick and the dead4 ,verse #f4 ,for1 for this cause was the ,gospell preached also to them that are dead1 that they might be judged according to men in the flesh1 but live according to ,god in the ,spirit4 ,the ,analysis4 ,,the ,apostle having set before us the example of ,christ1 in this place he concludes therehence1 that which he proposed to be concluded chapter #c4 verse #ag4 and before that verse #aa4 that is1 that all ,christians should eschew evill1 follow that which is good4 ,and this conclusion he layes downe in such manner1 that if a due proportion be observed betwixt ,christ as our example1 and ,christians that are regenerated1 and renewed according to his image1 he shews it doth necessarily depend upon flow from the example of ,christ4 ,he concludes with such a ,syllogisme1 as this3 ,all ,christians should be armed with the same mind1 concerning sinne and righteousnesse1 as ,christ himselfe was3 ,but ,christ having suffered in the flesh ceased from sinne1 and lived in the spirit unto ,god3 ,therefore all ,christians should be wholy bent1 and endeavour all that they can to cease from sinne or the lusts of men1 and live unto ,god1 or the will of ,god4 ,both the proposition ,assumption are in verse #a4 ,the conclusion in verse #b4 ,the conclusion is illustrated by a comparison made betwixt the time past1 and that which is to come2 or betwixt that kind of life1 which men are wont to lead before their calling1 and that1 which they should lead after they are called4 ,for the time past he affirmes1 that we lived according to the manner of the ,gentiles in all the lusts of the flesh1 verse #c4 ,and for the time to come1 he denies that we should follow those lusts1 but that we should live unto the will of ,god4 ,verse #b4 and the beginning of the #c4 ,it may suffice us c4 where he intimates a reason also1 why we should now leave off such courses1 namely2 ,because we have too much offended ,god already in the time past1 and if we should abuse his mercy and patience any longer1 we could expect nothing else but the revelation of his just anger and indignation1 to our eternall confusion4 ,the same conclusion and ,comparison is farther illustrated by anticipation of an objection and difficulty1 which might take off our desires and endeavours to change our lives1 and live contrary to the fashion of others4 ,and the objection is this2 that it will seeme strange unto many2 and for this very cause will they revile us1 and speake evill of religion it selfe1 verse #d4 ,the answer is1 that this is not our fault1 but theirs2 and they shall give an account for it unto ,god at the day of judgement1 verse #e4 ,which judgement is set forth by a distribution of the object1 and upon occasion of that distribution he makes a new argument to remove the fore-named difficulty out of our minds2 namely1 because the ,gospell had the same end1 and the same effect amongst the faithfull that are now dead2 to wit1 that they being condemned by men1 did patiently beare that condemnation1 and lived according to ,god in the spirit1 verse #f4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,we should all arme our selves with such meditations1 as the contemplation of ,christs death affords us4 8affoords as0 replaced with 8affords us0 ,this is gathered from verse #a4 ,reason #a4 ,because we are thereunto called1 that we should be made conformable unto ,christ4 #b4 ,because ,christs death1 or ,christ crucified is a briefe ,epitome of all saving knowledge1 #a ,corinthians #b4b4 #c4 ,because by such meditations we doe more and more put on ,christ1 and by his power are our minds strengthened and fore-armed1 as with a compleat armour1 against all kind of temptations1 and in this respect is this phrase1 arme your selves1 used in the text4 ,vse #a4 ,this may serve to admonish us1 to arme our mindes daily with godly and ,christian meditations1 that so we may not be exposed to the danger of temptations unarmed and naked2 in the bearing of a blow1 or suffering any violence1 there is great difference betwixt a man that is armed1 and one that is not armed4 #b4 ,to direct us1 in our meditations chiefely to contemplate upon ,christ1 and those things which pertaine unto his death and resurrection4 ,doctrine #b4 ,he that hath true communion with ,christ1 hath ceased from sinne1 and by meditation thereupon doth daily more and more cease from it4 ,this is gathered from verse #a4 at the end4 ,reason #a4 ,because our communion with ,christ is by the ,spirit of ,christ1 which makes us conformable to his death and resurrection1 ,romans #f4 throughout the whole ,chapter4 #b4 ,because in our conversion unto ,christ1 there is alwayes included an aversion from sinne by serious repentance4 #c4 ,because such meditations are the ordinary meanes whereby the worke of the ,spirit is perfected1 and our repentance renewed and furthered4 ,vse #a4 ,this may serve to reprove those1 that professe ,christ in word1 but in their deeds doe not cease from sinne4 #b4 ,to direct us1 to presse such syllogismes and reasonings upon our consciences1 ,romans #f4 ,doctrine #c4 ,he that ceaseth from sinne1 doth not live to the lusts of men1 but to the will of ,god4 ,this is gathered from verse #b4 ,reason #a4 ,because the lusts of sinfull men are in themselves sinnes1 and leade unto sinne4 #b4 ,because these lusts fight against the soule1 and we in our conversion have bound our selves to fight against them4 #c4 ,because the will of ,god is the only rule of our life1 which is altogether contrary to the lusts of the flesh4 ,vse4 ,this may serve to direct us in the triall of our state and condition4 ,for looke how our life is sincerely directed in respect of the lusts of men1 and the will of ,god1 so may we certainely judge our selves to be either in the state of sinne1 or in the state of grace4 ,doctrine #d4 ,it seemes more then enough to the faithfull1 that before their conversion they so long followed the lusts of the flesh1 and fashions of the world4 ,this is gathered from verse #c4 ,reason #a4 ,because they are ashamed with a holy shame of those courses1 ,romans #f4ba4 #b4 ,because they receive no benefit by them1 but repentance4 #c4 ,because they see that it was ,gods great mercy1 that they were at length delivered from them1 and from the death which they bring1 in the same ,chapter4 #d4 ,because the rest of their time seemes but a little unto them1 in respect of the duty which they have to do1 in seeking and glorifying ,god4 ,vse #a4 ,this may serve to condemne those1 which deferre and put off the time of amending their lives1 as if they had not yet sinned enough4 #b4 ,to admonish us1 to redeeme the time1 and spend it in advancing of ,gods glory1 and our own salvation4 ,doctrine #e4 ,amongst all the vicious lusts and courses of the world1 luxury is one of the chiefest1 whereby men walke in lasciviousnesse1 excesse of wine and banquetings4 ,reason #a4 ,because in these men do most of all pamper the flesh1 and have no regard at all unto the soule4 #b4 ,because by these the soule is drowned1 as it were in the pleasures of the flesh1 so that it cannot lift up itself unto ,god1 and to divine things4 #c4 ,because these make way for the devill1 and all devilish sinnes2 and thereupon abominable idolatry seemes to be joyned with them in the text1 because by them many were brought to be present at idolatrous feasts1 and so to honour the idols themselves1 though in their consciences they made no reckoning of them4 ,vse4 ,this may serve to admonish us1 to beware of these wicked courses4 ,doctrine #f4 ,it seemes very strange to the men of the world1 that the godly should refuse to live after that manner1 as they live4 ,reason #a4 ,because they think there is a kinde of happinesse in that kinde of life1 which for any man to dislike1 they cannot but wonder at it4 #b4 ,because as long as they are carnall1 they cannot rightly discerne those spirituall reasons1 which make the faithfull to abhorre such conversation4 #c4 ,because they measuring others by themselves1 thinke that all men do greedily desire such kinde of pleasures4 ,vse4 ,this may serve to admonish the faithfull1 #a4 ,not to thinke that they do live so1 as their calling or profession doth require1 unlesse they do so farre estrange themselves from the common courses of worldly men1 that they make them to wonder at them4 #b4 ,not to be troubled at such opinions of men1 but to take their dislike1 as a token of ,gods good liking and approbation4 ,doctrine #g4 ,by this alienation of mindes1 which ariseth from the difference of the conversation1 betwixt the beleevers and the unbeleevers1 the regenerate and the unregenerate1 it oftentimes comes to passe1 that the unregenerate speake evill of the truth of ,god4 ,this is gathered from verse #e4 at the end4 ,for although some are so taken with the splendour of piety which shines forth in the godly1 that they glorifie ,god1 as it is chapter #b4 verse #ab4 and it becomes a meanes of winning them1 as it is chapter #c4 verse #a4 or at least that they are ashamed1 as it is chapter #c4 verse #af4 ,yet there are others which take occasion thereby to blaspheme1 chiefely1 because the godly by abstaining from those lusts and courses1 which they highly esteeme1 seeme seriously to reprove them1 as well in their deeds as their words4 8whlch0 replaced with 8which0 ,reason #a4 ,because all they that do evill hate the light4 #b4 ,because such a separation in conversation of life is as it were a condemning of those from whom separation is made out of conscience and religion4 #c4 ,because wicked men being blinded with anger and hatred1 and judgeing of others by themselves1 doe imagine that this separation is usually made in hypocrisie1 simulation1 not out of conscience and religion4 ,vse4 ,this may serve to comfort and strengthen our soules against the temptations and troubles which may arise unto us from such mens blasphemies4 ,doctrine #h4 ,god will require an account from men for all such blasphemies1 either in this life1 or at the last judgement4 ,this is gathered from verse #e4 ,reason #a4 ,because his ,majestie is wronged more in these blasphemies1 then in most of the other sinnes4 #b4 ,because those sinnes are most hainous1 and come neerest to the sinne against the ,holy ,ghost4 #c4 ,because they directly tend to the hinderance of the kingdome of ,god1 and the righteousnesse thereof4 ,vse #a4 ,this may serve to admonish us1 to take heed of all those1 that do any way partake in such a sinne4 #b4 ,to comfort us3 because ,god revengeth such injuries1 we should commit them unto him4 ,doctrine #i4 ,god keepes a just account of those things that are done to the faithfull1 not only while they live1 but also after their death4 ,for in that sense is he said to be ready to judge the quick and the dead1 where by the quick and the dead the faithfull are most properly understood1 as appeares by verse #f4 ,reason #a4 ,because ,god alwayes lives1 and his word and covenant lives4 #b4 ,because it stands upon ,gods glory1 to defend the cause also of his servants that are dead1 and to revenge their injuries4 #c4 ,because oftentimes the iniquity of the wicked is not come to its full measure1 before the death of ,gods children whom they have vexed4 ,vse #a4 ,this may serve to comfort us1 as well in life as in death4 #b4 ,to admonish us not to judge rashly of ,gods wayes in his patience and long-suffering2 but to compose our mindes to a patient waiting for the wished event4 ,doctrine #aj4 ,the condition of the faithfull now living1 and of those that lived heretofore in all ages1 is wholly alike1 as touching the substance of it4 ,this is gathered from verse #f4 compared with the verse fore-going4 ,reason4 ,because ,god is the same1 faith is the same2 on the contrary side also1 the devill and the world are like themselves4 ,vse4 ,this may serve to direct us1 not to give way to too much complaining of the present age1 as if there had never beene the like before2 but couragiously to go forward in doing our duty1 that we may do that in our times according to our ability1 which other faithfull men did in their time2 who as it is said of ,david1 ,acts #ac4cf4 after they had in their age served the will of ,god1 fell on sleepe in the ,lord4 ,doctrine #aa4 ,the short compendium of our whole ,christian life1 is1 so to receive the ,gospell1 that renouncing the flesh we should in that respect be judged according to men1 and live according to ,god in the ,spirit4 ,this is gathered from verse #f4 ,reason4 ,because therein consists all divinity4 ,vse4 ,this may serve to direct us1 to make triall of our condition by this rule4 99 99 99 99 99 ,verse #g4 ,but the end of all things is at hand3 be ye therefore sober1 and watch unto prayer4 ,verse #h4 ,and above all things have fervent charity among your selves3 for charity shall cover the multitude of sinnes4 ,verse #i4 ,vse hospitality one to another1 without grudging4 ,verse #aj4 ,as every man hath received the gift1 even so minister the same one to another1 as good stewards of the manifold grace of ,god4 ,verse #aa4 ,if any man speake1 let him speake as the ,oracles of ,god1 if any man minister1 let him do it as of the ability which ,god giveth1 that ,god in all things may be glorified through ,iesus ,christ1 to whom be praise and dominion for ever1 and ever1 ,amen4 ,the ,analysis4 ,from the last discourse about the judgement of ,god1 the ,apostle takes occasion to presse his exhortation to the duties of piety1 by that very argument4 ,first therefore he layes downe that third argument for a ground1 that the last judgement1 the end of all things1 is at hand2 and thereupon concludes that we must seriously and diligently apply our selves to the duties of piety4 ,and these duties he sets downe by an induction of the principall parts1 #a4 ,prayer1 with the adjuncts and helping causes thereof1 to wit1 temperance and sobriety1 verse #g4 #b4 ,mutuall charity1 verse #h4 which he sets forth1 #a4 ,by the singular care1 wherewith we should labour for it above other vertues1 in these words3 above all things1 and then by the degree1 wherein we should have it1 and exercise it in this word1 fervent3 of which exhortation he gives a reason also from the effect1 for charity covers a multitude of sinnes4 #c4 ,to charity he joynes hospitality1 verse #i4 as it were a speciall act of charity1 whereof he shewes the due manner how it should be used1 that it should be without grudging1 that is1 voluntary1 not by constraint4 #d4 ,a mutuall communication of all the gifts of ,god1 verse #aj4 ,and the reason of this duty is taken partly from the nature of the gift in respect of the author thereof1 that it is the grace of ,god1 and partly from that relation1 which they that have received the gift1 have unto such a grace1 to wit1 that they are not masters1 but stewards of it4 ,and of this communication he propounds two chiefe kinds1 which he describes and perswades them unto1 verse #aa4 ,the first is communication in speech1 or in the word of ,god1 the description and rule whereof is1 that it should be conformable to the nature of ,gods word4 ,the second is communication in our abilities and wealth1 the description and rule whereof is common to both1 together with all the foregoing exhortations1 taken from the end and benefit of them1 that ,god in all things may be glorified2 which glorification of ,god is set forth by a present declaration of it2 to whom be praise for ever and ever1 ,amen4 ,the ,doctrines drawne here-hence4 ,doctrine #a4 ,the end of all things is at hand4 ,this is gathered from verse #g4 ,now this may be understood1 #a4 of the end of all men1 that live together1 because a generation of men soone passeth away1 and so the end of all those is properly said to be at hand4 #b4 ,it may also by the same reason be understood of the finall condition of all those3 because looke how every one dyes1 so shall he continue for ever1 either happy or wretched4 #c4 ,it may also in some sort be understood of the end of the world4 ,reason #a4 ,because these are the last ages1 after which there is no comming of ,christ to be expected1 but unto judgement1 nor any change of worship1 but upon the consummation of all things4 #b4 ,because the ,lord doth not delay the promise of his comming1 but prepares all things for himselfe1 and in their order shewes forth the judgements of that day which is approaching4 ,vse4 ,this may serve to admonish us1 not to think with the evill servant that the comming of the ,lord is farre off1 but certainly to look for it1 and accordingly to prepare our selves for that day1 ,matthew #bd4dd1df4 ,doctrine #b4 ,for the preparing of our selves aright against the comming of the ,lord1 it is chiefly required1 that we should pray continually4 ,this is gathered from verse #g4 ,reason #a4 ,because in our prayers we do stirre up our faith1 hope1 and desire touching those good things1 which the ,lord will impart unto us at his comming4 #b4 ,because by our prayers we do turne aside and remove those evils from our selves1 which make his comming dreadfull unto sinners3 for by flying unto ,gods mercy1 we do flye both from our sinnes1 and from his wrath4 ,vse4 ,this may serve to exhort us1 to be diligent in prayer4 ,doctrine #c4 ,temperance and sobriety should be joyned with our prayers4 ,this is also gathered from verse #g4 ,it is the same which is said every where1 ,watch and pray4 ,reason #a4 ,because the effectuall consideration thereof1 that the end of all things is at hand1 makes us to love this world the lesse1 and so to use it1 as not to abuse it1 that is1 soberly and temperately1 #a ,corinthians #g4ca4 #b4 ,because these are the meanes whereby our prayers are helped and furthered2 therefore it is said in the text1 ,be sober and watch unto prayer4 ,vse4 ,this may serve to exhort us1 to make conscience of doing our duty in prayer4 ,doctrine #d4 ,above all things we should labour for brotherly love1 that it may be sincere and fervent4 ,this is gathered from verse #h4 ,not that charity towards men is more excellent then faith hope and love towards ,god1 but because it is the chiefest of those things which belong unto men1 and should be preferred before all those things1 which might any way hinder it4 ,reason #a4 ,because love is the summe of the whole law1 and so containes in it all other duties4 #b4 ,because charity covers a multitude of sinnes1 as it is in the text3 amongst men themselves1 that they stirre not up anger1 hatred1 and contention1 ,proverbs #aj4ab4 #c4 ,because charity also doth in some sort cover a multitude of our sinnes before ,god1 to wit1 that they procure not the revenge of his anger4 ,for this it doth1 as a signe and argument1 whereby we are the more assured of the forgivenesse of our sins1 because we forgive others their offences1 ,matthew #f4ae4 8#b0 replaced with 8#c0 ,vse4 ,this may serve to exhort us1 to labour for charity4 ,doctrine #e4 ,hospitality is one of the principall acts of charity4 ,this is gathered from verse #i4 ,so ,romans #ab4ac4 ,hebrews #ac4b4 ,reason #a4 ,because in hospitality we do not only communicate our goods unto our brethren1 but our selves also by a familiar conversation4 #b4 ,because it is more acceptable unto others to receive a little upon such an occasion1 then in any other respect to receive much1 because the seasonablenesse and courteousnesse makes that which is given to be the better accepted4 #c4 ,because by this meanes friendship is more increased then by other bountifull expences4 ,use4 ,this may serve to reprove the mercilesse mindes and conditions of men1 for luxury and covetousnesse hath quite taken away all hospitality4 ,doctrine #f4 ,the duties of this kind should be performed without grudging4 ,this is gathered from verse #i4 ,reason #a4 ,because ,god loveth a ready and cheerefull giver1 #b ,corinthians #i4g4 #b4 ,because grudging makes the benefit unacceptable to him that receives it4 #c4 ,because grudging is as it were a repenting for doing the duty1 and so makes it void and of no effect4 ,vse4 ,the use hereof is1 that in doing good we should watch over our mindes1 that they be rightly and fitly disposed4 ,doctrine #g4 ,it is an office of charity to minister unto others the gifts which we have received1 of what kinde soever they be4 ,this is gathered from verse #aj4 ,reason #a4 ,because the gifts of ,god do in their nature tend unto the glory of ,god in promoting the good of men4 #b4 ,because to this end are all the gifts of ,god committed unto us1 as stewards of the grace of ,god1 as it is in the text4 #c4 ,because this very thing doth the communion of ,saints require1 to the believing and exercising whereof are all ,christians called4 ,use #a4 ,this may serve to comfort us1 in that there is no faithfull ,christian1 but hath some gift1 whereby he may minister something unto others4 #b4 ,to exhort us1 every one to use that gift which he hath1 to the good of others4 ,doctrine #h4 ,in exercising those gifts1 which belong to the preaching or declaration of ,gods word1 our chiefe care should be1 so to carry our selves as becomes the word of ,god4 ,this is gathered from verse #aa at the beginning4 ,reason #a4 ,because every action rightly ordered should have a just proportion to its object4 #b4 ,because so great is the dignity of ,gods word1 that without such a care it cannot be kept safe1 without wronging of it4 #c4 ,because all the power of our speech concerning ,gods word is lost1 if it take not its whole strength from the word it selfe4 ,vse4 ,this may serve to admonish1 not only the ,preachers1 that they handle the word of ,god holily1 faithfully1 and gravely1 but also all hearers1 that they judge aright of the ,sermon1 and make distinction betwixt those ,preachers1 which speake as the ,oracles of ,god1 and others1 which speake as a humane speech or oration2 and that they themselves also1 if upon occasion they should treat of the word of ,god in private1 should doe it holily1 gravely1 and reverently1 as it becomes the word of ,god to be handled4 ,doctrine #i4 ,he that with his wealth ministreth to the necessities of others1 should do it according to the ability which he hath received of ,god4 ,this is gathered from verse #aa1 that is1 he must do it not by constraint1 sparingly1 and slowly1 but with a ready and cheerefull affection1 to his power1 and beyond his power voluntarily1 #b ,corinthians #h4c4 ,reason #a4 ,because this communicating is as it were a sacrifice1 wherewith ,god is well pleased1 ,hebrews #ac4af4 #b4 ,because from this sowing we may expect a great harvest1 of ,gods blessing1 #b ,corinthians #i4f4 ,vse4 ,this may serve to admonish us1 not to performe such duties according to the fashion and custome of the world1 as if their example were our rule1 but according to the ability which ,god hath afforded us4 ,doctrine #aj4 ,god is to be glorified in all things4 ,as the ,apostle1 #a ,corinthians #aj4ca4 ,reason #a4 ,because the glory of ,god is the end of all things4 #b4 ,because our actions are not religious1 but so farre forth as they are directed to that end4 #c4 ,because ,god will glorifie those which glorifie him4 ,use4 ,this may serve to admonish us1 not to imagine that our duty in glorifying ,god is restrained to the publick worship1 as many use to do1 but to have a care of this duty in all things4 ,doctrine #aa4 ,god is to be glorified by ,iesus ,christ4 ,reason #a4 ,because in the name1 and by the power of ,christ we do all the good that we do1 ,colossians #c4ag4 #b4 ,because we should represent that which we doe1 before ,god by ,christ4 #c4 ,because we cannot glorifie ,god by any other meanes1 but by following the example of ,christ1 and observing his doctrine4 ,use4 ,this may serve to direct us1 that ,christ should be all in all unto us4 ,doctrine #ab4 ,we should be so disposed towards ,god in ,christ1 that we should never think of his glory without an elevation of the heart to confesse ,god1 which we should cherish and increase4 ,this is gathered from that doxologie1 to whom be praise and dominion for ever and ever1 ,amen4 ,for the ,apostle breakes forth into this declaration of ,gods glory1 being as it were forced thereunto by the meditation of that duty1 which he had now propounded1 to glorifie ,god4 ,reason #a4 ,because thereby appeares our inward disposition to the performing of that duty4 #b4 ,because it is the beginning of the deed4 #c4 ,because ,god should raigne in our hearts1 that we might not so much upon deliberation1 as naturally1 be stirred up1 and moved towards him1 to the declaration of all those things which may make for his glory4 ,vse4 ,this may serve to reprove the common stupidity of men1 who are nothing at all moved with those things1 which do most neerely belong to the glory of ,gods name4 99 99 99 99 99 ,verse #ab4 ,beloved1 thinke it not strange concerning the fiery triall1 which is to try you1 as though some strange thing happened unto you4 ,verse #ac4 ,but rejoyce1 in as much as ye are partakers of ,christs sufferings1 that when his glory shall be revealed1 ye may be glad also with exceeding joy4 ,verse #ad4 ,if ye be reproached for the name of ,christ1 happy are ye1 for the ,spirit of glory1 and of ,god1 resteth upon you3 on their part he is evill spoken of1 but on your part he is glorified4 ,verse #ae4 ,but let none of you suffer as a murderer1 or as a thiefe1 or as an evill doer1 or as a busie-body1 in other mens matters4 ,verse #af4 ,yet if any man suffer as a ,christian1 let him not be ashamed1 but let him glorifie ,god on this behalfe4 ,verse #ag4 ,for the time is come that judgement must begin at the house of ,god3 and if it first begin at us1 what shall the end be of them that obey not the ,gospell of ,god8 ,verse #ah4 ,and if the righteous scarcely be saved1 where shall the ungodly and the sinner appeare8 ,verse #ai4 ,wherefore1 let them that suffer according to the will of ,god1 commit the keeping of their soules to him in well doing1 as unto a faithfull ,creator4 ,the ,analysis4 ,the ,apostle doth here repeate that exhortation1 to suffer persecution aright1 which he had heretofore used againe and againe2 because this exhortation was very necessary1 and containes in it the primary scope of the ,epistle4 ,but in this place he repeates it as a pre-occupation or anticipation of an objection or difficulty1 which might be made against the foregoing exhortation1 wherein he perswaded them to a constant care of all the duties of piety4 ,for they to whom this ,epistle was to come1 might thus thinke with themselves1 that by this profession and practise of piety most grievous persecutions are like to befall them1 and that contrary to their expectation1 and therefore they are not to be requested by walking in the same way to heape so great evils upon themselves4 ,of these persecutions therefore the ,apostle warnes them4 #a4 ,in generall1 that it should not seeme any new or strange thing to any ,christian1 thereby to be troubled at it1 which he shewes1 #a4 ,from their proper end1 that they are as it were fire to try the faith1 sincerity and constancy of the faithfull1 verse #ab4 #b4 ,from the similitude that is betwixt the faithfull and ,christ in suffering afflictions1 in which respect they should be so farre from being troubled at it1 that they should rejoyce1 which is contrary to perturbation4 ,the reason of which consequence is taken from the effect1 to wit1 because by suffering afflictions after this manner the faithfull come to partake of glory and eternall joy with ,christ4 #c4 ,from the blessednesse which is adjoyned unto it1 in respect of the communion of the holy ,spirit1 who when he is blasphemed by the persecutors1 is present with those that suffer1 and is glorified by them1 verse #ad4 ,but that this which the ,apostle hath spoken1 may be rightly understood1 he tels them1 that this cannot be meant of every affliction1 but of that alone which a man suffers for the name of ,christ1 verse #ad4 as it is explained1 verse #ae1 #af4 when a man suffers not for his owne deserts1 but meerely as1 or because he is a ,christian3 from which consideration the conclusion which he laid downe before is effectually deduced1 verse #af4 to wit1 that in that respect he should not be ashamed1 or so troubled1 as if he were ashamed of the name of ,christ1 but therefore to glorifie ,god4 #d4 ,from the ruling cause which orders and governes such events1 namely1 the will of ,god1 whereby he hath appointed a certaine time to exercise judgement in his house or ,church1 verse #ag4 at the beginning4 ,for that which is there spoken of the time of judgement1 is afterwards referred to the will of ,god1 verse #ai4 #e4 ,to the same purpose is the condition of the faithfull set forth by comparing the condition of the unbelievers1 verse #ag1ah4 which is declared by such a connexion3 ,if the condition of the faithfull be so hard1 the condition of the unbelievers must be altogether intolerable2 whence he doth closely intimate1 that we must neither envie the unbelieving persecutors1 or revolt from the faith by reason of persecutions4 ,from all these things the primary conclusion is specially inferred1 verse #ai4 that the faithfull in suffering afflictions should arme themselves with true confidence1 against all the perturbations and temptations which may arise unto them from afflictions4 ,the ,doctrines drawne herehence4 ,doctrine #a4 ,afflictions and persecutions should not seeme a new or strange thing unto ,christians4 ,this is gathered from verse #ab4 ,reason #a4 ,because they were foretold by ,christ and his ,apostles4 #b4 ,because ,christ himselfe and his chiefe ,disciples were used after the same manner4 #c4 ,because such is the disposition of the world1 that we must alwayes expect such things from it4 ,vse4 ,this may serve to admonish us not to be troubled at these things1 as it is in the text4 ,doctrine #b4 ,the end and use of afflictions is for the triall of ,christians4 ,this is gathered from the same verse4 ,see the same doctrine ,chapter #a4 verse #g4 ,doctrine #c4 ,the faithfull in suffering afflictions and persecutions are partakers of ,christs sufferings4 ,this is gathered from verse #ac4 ,reason #a4 ,because when they suffer for the name of ,christ1 ,christ suffers in them1 according to that of the ,lord1 ,saul1 ,saul1 why persecutest thou me8 #b4 ,because they are made conformable unto ,christs death1 ,philippians #c4aj4 ,vse4 ,this may serve to comfort us1 because therein we have matter of rejoycing1 as it is in the text4 ,doctrine #d4 ,from these afflictions1 if we suffer them joyfully1 we have a sure argument of our eternall joy and glory to come hereafter4 ,this is gathered from verse #ac4 ,reason #a4 ,because they that are partakers of ,christs death1 are partakers also of his resurrection and everlasting life1 ,romans #h4ag4 #b ,corinthians #d4aa4 #b4 ,because that joy which we have in afflictions1 is the first fruits of our eternall joy and glory4 ,vse4 ,this may serve to admonish us to learne to suffer joyfully for the name of ,christ1 ,iames #a4b4 ,acts #e4da4 ,doctrine #e4 ,the reproaches which the faithfull suffer for godlinesse sake1 are to be reckoned amongst those persecutions1 which they suffer for the name of ,christ4 ,this is gathered from verse #ad4 ,reason #a4 ,because they tend to the dishonouring and disgracing of us4 #b4 ,because they shew that the mindes of the authors of them are as ready to bring greater evils upon us1 if occasion should serve4 #c4 ,because reproaches doe worke more upon some mens minds then reall injuries4 ,vse4 ,this may serve to admonish1 #a4 all men1 to take heed that they have no communion with the wicked world in scoffing at any part of true piety4 #b4 ,the godly1 to have a speciall care1 that they be not moved at such reproaches1 but to beare them with the same patience1 that they ought to beare other persecutions4 ,doctrine #f4 ,in these reproaches which the godly suffer for the name of ,christ1 the ,spirit of ,god is in a speciall manner blasphemed on the one side1 and glorified on the other4 ,this is gathered from verse #ad4 ,reason4 ,because looke how farre forth the faithfull make profession of true piety1 so farre forth are they the temples of the holy ,ghost3 therefore when in that respect they are reproached1 the holy ,ghost is evill spoken of3 and when they hold fast and adorn their profession notwithstanding these reproaches1 the same ,spirit which is evill spoken of by the reproachers1 is glorified by them4 ,vse #a4 ,this may serve for terror to those that do reproach others4 ,and #b4 ,for comfort to those that are reproached4 ,those things which are in the #ac verse1 were handled before chapters #b4 #c4 ,doctrine #g4 ,god hath certaine and appointed times to execute his judgements4 ,this is gathered from verse #ag at the beginning4 ,reason #a4 ,because the patience and long-suffering of ,god must have their time4 #b4 ,because there is a time also required1 that men may fill up the measure of their sinnes4 #c4 ,because there are certaine opportunities of time1 wherein ,gods judgements are executed with greater benefit1 then they could be at other times4 ,vse4 ,this may serve to admonish us1 not to condemne ,god any way either of slownesse or rashnesse in respect of his judgements1 but to rest well satisfied in his most wise ordering of all things4 ,doctrine #h4 ,judgement doth often begin at the house of ,god1 that is1 at the ,church4 ,this is gathered from the same place4 ,reason #a4 ,because the sinnes of those1 which professe ,gods name1 do in a speciall manner wrong ,gods name and his honour1 and therefore the more they offend ,god1 the more ought they to be punished4 #b4 ,because ,gods chiefe care is1 to purifie his ,church by such chastisements4 #c4 ,because ,god oftentimes useth the unbelievers as his instruments to correct his ,church2 they must therefore be first tolerated1 that they may accomplish ,gods counsell1 and afterwards punished1 because they have done so wickedly4 ,vse4 ,this may serve to direct us1 not to be troubled in minde1 when we see the ,church afflicted before and above other people1 but to acknowledge ,gods divine ordering of it4 ,doctrine #i4 ,the judgement which ,god exerciseth upon his ,church1 is a most certaine argument of the most severe and heavie judgement that shall in its due time come upon wicked men and unbeleevers4 ,this is gathered from verse #ag1ah4 ,so ,ieremiah #be4bi4 ,reason #a4 ,because ,god deales with his ,church as a ,father1 but he will deale with others as a ,judge4 #b4 ,towards the ,church in the midst of judgement he remembers mercy1 but towards the wicked and unbeleevers he exerciseth revenge4 #c4 ,because to the beleevers judgement worketh together for good1 but in the unbelievers it hath no such mitigation4 ,use #a4 ,this may be for comfort to the faithfull in their afflictions4 #b4 ,for terrour to the unbeleevers in their persecutions and carnall security4 ,doctrine #aj4 ,they that suffer for the name of ,christ1 do properly suffer according to the will of ,god4 ,this is gathered from verse #ai4 compared with verse #ad1af4 ,reason #a4 ,because their sinnes oftentimes are not the causes of these afflictions1 but the will of ,god to make triall of them4 #b4 ,because it is the revealed will of ,god1 that such afflictions are the lot of the faithfull1 and the way by which they usually come to the kingdome of ,god4 #c4 ,because this suffering of such afflictions is part of our obedience to the revealed will of ,god4 ,vse4 ,this may serve to comfort us against the trouble of these afflictions4 ,doctrine #aa4 ,they which suffer in this manner1 may commend their soules unto ,god4 ,this is gathered from the same verse4 ,reason #a4 ,because when they suffer for the name of ,god1 ,god doth in some sort suffer with them1 and therefore their cause is ,gods cause4 #b4 ,because in that duty which we performe unto ,god1 as his servants1 we may expect protection from him1 as our ,master4 #c4 ,because while we are exposed unto danger for ,gods sake1 ,god cannot but take care of us4 ,vse4 ,this is a use of consolation1 and it is explained and set forth by the ,apostle ,paul1 #b ,timothy #a4ab4 ,doctrine #ab4 ,they should do this by well doing4 ,this is gathered from the same verse4 ,so ,romans #a4 ,reason #a4 ,because they cannot suffer for the name of ,christ but as they suffer for well doing4 #b4 ,because they cannot preserve the liberty of their confidence1 but by a good conscience1 that is1 by well doing4 #c4 ,because to commend an evill cause unto ,god1 is1 to make ,god as it were the ,patron of evill4 ,vse4 ,this may serve to admonish us1 to take heed1 that we doe not deprive our selves of this great priviledge by evill doing4 ,doctrine #ac4 ,god is a faithfull protector and defender of those that commend their soules unto him4 ,reason #a4 ,because it is easie for him to preserve our soules1 as it was heretofore to make them3 and in this respect he is called in the text1 ,god the ,creator not the ,preserver4 #b4 ,because it stands upon his glory to do this4 #c4 ,because the fidelity and truth of his promises requires as much4 ,this may serve to comfort us in all straits and adversities3 ,let them commend their soules under a faithfull ,creator1 saith the ,apostle4 ,illustration3 7 decoration7 ,chapter ,v4 ,verse #a4 ,the ,elders which are among you ,i exhort1 who am also an ,elder1 and a witnesse of the sufferings of ,christ1 and also a partaker of the glory that shall be revealed4 ,verse #b4 ,feed the flock of ,god which is among you1 taking the oversight thereof1 not by constraint1 but willingly3 not for filthy lucre1 but of a ready minde4 ,verse #c4 ,neither as being ,lords over ,gods heritage3 but being ensamples to the flock3 ,verse #d4 ,and when the chiefe ,shepheard shall appeare1 ye shall receive a crowne of glory that fadeth not away4 ,the ,analysis4 ,,here is a speciall exhortation propounded towards the ,elders1 that they should performe their duty and office in a holy manner4 ,the duty in generall is set downe to be1 to feed the flock1 whereof they were made overseers1 by a diligent oversight and care of them1 verse #b4 at the beginning4 ,and withall it is described by #c conditions that are in a speciall manner required therein1 which are set forth by a dehortation from the three contrary vices1 that are opposed to those three conditions4 #a4 ,the first condition is1 willingly to feed the flock2 the contrary vice whereunto is1 to do it by constraint4 #b4 ,to do it readily and freely3 the contrary vice unto this1 is1 to seeke after filthy lucre thereby4 #c4 ,not only in doctrine1 but in example of life to go before the ,church2 the contrary vice whereunto is1 to ,lord it over the ,church4 ,this duty being thus declared and described1 they are perswaded unto it by the reward that is adjoyned1 which for that cause all faithfull shepherds do receive1 verse #d4 at the end4 ,which reward is set forth both by the internall nature of it1 that it is a crowne of glory that fadeth not away2 and by the authour and giver of it1 to wit1 that the chiefe ,shepherd our ,lord ,jesus ,christ1 will give it2 and also by the time of this giving of it1 when the chiefe ,shepherd shall appeare1 that is1 at the last day of judgement4 ,now this exhortation1 that it might be the more effectuall1 and might worke the more upon them1 is urged and set forth by the person of ,peter1 who was the ministring cause thereof1 #a4 ,from the parity and fellowship of the same duty1 as ,peter an ,elder prayed the other ,elders to do their duty4 #b4 ,from the knowledge which he had and the testimony which he could give of the afflictions of ,christ1 which he suffered for the ,church1 the remembrance whereof should stir up all shepherds to a diligent care of the ,church4 #c4 ,from that certaine expectation which he had of the glory to come1 which glory he promiseth to all shepherds in the name of the chiefe shepherd4 ,the ,doctrines drawne herehence4 ,doctrine #a4 ,those exhortations are most effectuall which are propounded in an humble manner4 ,this is gathered from verse #a4 where the ,apostle prayes1 not commands1 in humility and charity4 ,so ,philippians #a4i4 #a ,timothy #e4a4 ,he prayes the ,elders also as a fellow ,elder1 although he was placed in a higher degree1 as ,apostle4 ,reason #a4 ,because by this manner of doing it appeares1 that he which exhorts doth not aime at his owne good1 but the good of another4 #b4 ,because by this manner of doing his zeale shewes it selfe to be the purer4 #c4 ,because he1 to whom such an exhortation is made1 is honoured thereby1 and so takes it the easier and better4 ,vse4 ,this may serve to direct us1 in all our exhortations and admonitions to have respect unto this4 ,doctrine #b4 ,it makes the exhortation the more effectuall1 when a man speakes out of certaine judgement and communion of affection4 ,this is gathered herehence1 that ,peter makes way for his exhortation1 in that he was a witnesse of the sufferings of ,christ1 and so had a certaine knowledge of those things which belong unto ,christ1 and that he was partaker of the same glory2 and therefore he was affected after the same manner himselfe1 as he desired they should be4 ,reason #a4 ,because knowledge gives ability and authority1 and communion of affection addes zeale and charity to the exhortation4 #b4 ,because these two will take away those objections1 which usually hinder the efficacy of the exhortation2 namely1 either that he gives his judgement of things that he doth not know1 or else at least he is an unexperienced man1 of whom it may rightly be said1 ,if thou wert here1 thou wouldest thinke otherwise4 ,use4 ,this may serve to direct us to get knowledge of those things which we exhort others unto1 and affections also answerable thereunto4 ,doctrine #c4 ,men should be exhorted in a speciall manner unto those duties1 which belong unto their proper or particular functions or callings4 ,this is gathered from verse #b4 where the shepherds are exhorted to feed the flock4 ,reason #a4 ,because every mans particular function is that condition wherein ,god hath placed him to advance his glory4 #b4 ,because a mans faithfulnesse is most of all made triall of in that condition4 #c4 ,because the duties of our generall calling should be exercised in every ,christians particular condition4 ,vse4 ,this may serve to admonish every one to take greatest care of those duties which are proper to his calling or condition4 ,doctrine #d4 ,it is the proper duty of a ,shepherd1 to feed the flock that is committed to his charge4 ,this is gathered from verse #b4 ,reason #a4 ,because the shepherds are appointed for the edification of the ,church3 now to feed is nothing else1 but to use all meanes that are appointed by ,god to procure the edification of the ,church4 #b4 ,because ,pastors are properly given to the faithfull that are converted1 who as new borne babes should be nourished and brought up with milke and food1 untill they come to perfection4 #c4 ,because the overseers of the ,church should take most care of those things1 that are most necessary for the ,church2 but it is most necessary for the faithfull being imperfect1 to have their spirituall life preserved and increased by feeding4 ,vse4 ,this may serve to admonish1 #a4 ,the ,ministers not to thinke that it is a light or common duty that lies upon them1 but that the very life of the ,church doth in some sort depend upon their labour and ,ministery1 and therefore so to carry themselves1 as befits and becomes so great a duty4 #b4 ,the people1 not to expect from their ,ministers vain and light things which might tickle their eares1 but to come to a ,sermon as to the ,lords ,table1 and seeke for spirituall food to feed their soules unto everlasting life4 ,doctrine #e4 ,pastors should performe their duties willingly1 not by constraint4 ,this is gathered from the same verse4 ,now by constraint is meant that forcing which proceeds from outward things1 whereby a man performes the part of a ,minister in some sort1 either to avoid poverty1 or disgrace and infamy1 or the censure of others4 ,reason #a4 ,because that which is done by constraint1 comes not from the heart as from an inward principle1 nor from the ,spirit sanctifying2 and therefore it is not a duty pleasing and acceptable unto ,god4 #b4 ,because that which comes not from the heart1 and is not done willingly1 is done only perfunctorily and for fashion sake1 not with that diligence and care which ,god requires4 #c4 ,because that which proceeds not from the heart and the deerest affection of the soule1 doth not usually worke upon other mens mindes1 and therefore is not effectuall to the edification of the ,church1 which is the end of the ,ministery4 ,use4 ,this should admonish us1 to look not only to the understanding1 but also to the disposition of the will and heart in the ,ministers of the ,church4 ,doctrine #f4 ,they should do the same of a ready minde1 not for lucre4 ,now by lucre is meant all kinde of worldly profit1 which men acquire unto themselves1 either in doing the thing1 or in getting fame1 or in gaining friends1 and the like4 ,reason #a4 ,because that which depends upon lucre or some such like end1 must necessarily be applyed thereunto1 and this is to corrupt the word of ,god1 #b ,corinthians #b4ag4 #b4 ,because that which depends upon mutable things1 that also it selfe is mutable and inconstant4 #c4 ,because he which seeketh after lucre1 is not a ,minister of ,god1 but of ,mammon4 ,use4 ,this may serve to admonish1 #a4 ,the ,ministers1 not to follow after lucre4 #b4 ,the people not to suffer their ,ministers to be tempted by poverty1 and so to be the lesse cheerefull and ready in performing their duty1 ,hebrews #ac4ag4 ,doctrine #g4 ,the affectation of ,lordlinesse should be far from ,christs ,ministers4 ,this is gathered from verse #c4 ,reason #a4 ,because they are called to meere service1 not to ,lordlinesse4 #b4 ,because ,christ himselfe1 whose ,ministers they are1 did purposely live amongst men as one that serveth1 that he might leave an example unto those that should minister unto others in his name1 ,luke #bb4bg4 #c4 ,because the worke wherein they are imployed1 is not subject to the command and authority of men4 ,for men cannot command religion1 but only perswade unto it4 #d4 ,because the ,lordlinesse of ,ministers alienates mens mindes from their testimony1 because they neither willingly subject themselves to such as affect ,lordlinesse1 and they suppose too that those men1 whom they see to study their owne glory and power1 do neither look after the glory of ,god1 nor the good of the ,church4 ,vse4 ,this may serve to admonish all ,ministers1 to take heed not only of all affectation1 but also all shew of ,lordlinesse4 ,now these men have a shew of ,lordlinesse1 #a4 ,that would have others in some sort to depend upon their authority4 #b4 ,those that prescribe something as necessary to be believed or done1 which is not taken out of ,gods word4 #c4 ,those that expound the will of ,god it selfe too imperiously1 having no regard to the infirmity of those with whom they have to doe4 ,doctrine #h4 ,ministers should go before the people not only in doctrine1 but in example also4 ,this is gathered from verse #c4 ,reason #a4 ,because they are called to feed the flock with all their strength2 and therefore they should edifie the ,church not only by their words1 but by their deeds also4 #b4 ,because a wicked life doth either utterly destroy their preaching1 or at least much weaken it4 #c4 ,because a good example is of a singular force1 in that it sheweth that that very thing may be done1 which he preacheth should be done4 #d4 ,because it takes away all prejudice out of mens minds1 and all suspicion of affecting ,lordlinesse and vaine glory1 when they see ,ministers seriously to do that1 which they propound and perswade others to do4 ,vse4 ,this may serve to exhort1 first1 the ,ministers1 to labour to leade an exemplary life4 ,secondly1 the people1 to imitate the good life of their ,ministers1 for therefore are they proposed as examples4 ,the common vices contrary to this duty1 are3 #a4 ,that many observe those things only in their ,ministers1 which they may carpe at or calumniate1 and not those things which they should take notice of1 with intention to imitate them4 #b4 ,that many imagine that there is a speciall kinde of holinesse belonging to ,ministers1 which others are not bound to labour for4 #c4 ,that many excuse their wicked courses by this pretence1 that they are ,lay-men1 not ,ecclesiasticall or ,clergy-men4 ,doctrine #i4 ,ministers should expect the just reward of their labour and care1 not from men1 but from ,christ4 ,this is gathered from verse #d4 ,reason #a4 ,because ,christ is the chiefe shepherd1 and ,lord of the flock1 as it is in the text4 #b4 ,because they must expect many injuries from men1 and those good things which doe happen1 are not such1 or so highly to be esteemed of1 as that they should depend upon them4 #c4 ,because they will labour to please him most1 from whom they expect their reward4 ,now they should please ,christ1 not men4 ,vse4 ,this may serve to comfort godly ,ministers against those troubles1 which they finde men to make against them4 ,doctrine #aj4 ,their reward is a crowne of eternall glory4 ,reason #a4 ,because glory is the reward of the faithfull for all kinde of obedience towards ,god3 ,now in the ,ministery there is a speciall kinde of obedience4 #b4 ,because those that did strive or runne lawfully in a race1 there was wont to be a ,crowne set before them2 so for those that carry themselves well in the exercise of the ,ministery1 besides the glory common to all the ,saints1 there is a speciall kinde of addition prepared1 which is like as it were a crown4 ,vse4 ,this may serve to exhort ,ministers1 couragiously to contemne all temporary ignominy and disgrace for this ,crowne of eternall glory4 ,doctrine #aa4 ,this ,crowne of glory shall be fully given at ,christs second comming to judgement4 ,vse4 ,this may serve to admonish us1 patiently to persevere unto the end4 99 99 99 99 99 ,verse #e4 ,likewise ye younger1 submit your selves unto the elder3 yea1 all of you be subject one to another1 and be clothed with humility3 for ,god resisteth the proud1 and giveth grace to the humble4 ,verse #f4 ,humble your selves therefore under the mighty hand of ,god1 that he may exalt you in due time4 ,verse #g4 ,casting all your care upon him1 for he careth for you4 ,the ,analysis4 ,the ,apostle having in the former verses described the duty of the ,elders towards the ,church or the younger sort1 and perswaded them unto it1 he doth there-hence conclude the duty of the younger towards the elders by a comparing of things that are alike unto it1 as the first word of the #e verse shewes unto us1 ,likewise4 ,this duty is in generall pointed out by subjection1 which is set forth by the other duty1 that is due not only to the ,elders1 but also to all the members of the ,church1 by reason of that nature which it hath common with the former2 and it is also called subjection in those words1 yea1 all of you be subject one to another4 ,now this subjection as well unto the ,elders as unto all1 is first described what kinde of subjection it ought to be1 to wit1 not only outward1 but proceeding from the inward subjection of the soule unto ,god1 be clothed with humility4 ,and that it is meant of humility towards ,god may be gathered from verse #f4 ,secondly1 ,he doth perswade them also unto this humility3 #a4 ,because it is an ornament of the minde2 that by the way4 #b4 ,from ,gods blessing adjoyned1 which followes thereupon1 ,god gives grace unto the humble1 which is illustrated by ,gods curse contrary thereunto1 that fals upon the proud1 ,god resisteth the proud4 ,thirdly1 he doth urge and presse them unto this subjection towards ,god1 verse #f4 ,humble your selves therefore2 and he shewes the proper reason of this subjection1 which is the mighty hand or omnipotency of ,god3 and withall hee explaines that reason1 which he had before propounded concerning the blessing and grace of ,god towards the humble1 to wit1 that by that grace they shall be exalted3 the time of which exaltation is marked out1 that it shall be in due time1 that hee may exalt you in due time4 ,in the last place by anticipation of a close1 but weighty objection1 whereby this subjection is usually made very difficult1 he shewes the true manner thereof1 to wit1 that it should be joyned with that confidence1 which casts all care upon ,god1 so that no feare or worldly care can hinder this subjection1 which confidence he doth perswade them unto by that effectuall providence which ,god hath over the faithfull for their good1 verse #g4 at the end1 ,for he careth for you4 ,the doctrines arising herehence4 ,doctrine #a4 ,there is the like duty of the people towards their ,pastors1 as there is of the ,pastors towards the people4 ,this is gathered from verse #e at the beginning4 ,likewise ye younger4 ,now by the younger in this place is chiefely meant the flock1 which depends upon the ,pastors1 because the ,pastors and ,presbyters were for the most part chosen of those that were elder in age1 and therefore the greatest part of the flock consisted of youngers4 ,now their duty is said to be like1 not for that it is in the same kinde1 that the people should guide their ,pastors1 as the ,pastors do guide the people1 but because there is the like reason of both their duties4 ,reason #a4 ,because the same ,god and ,lord both of ,pastors people1 hath imposed and prescribed to both their duties4 #b4 ,because that relation which is betwixt the ,pastor and people1 requires a mutuall intercourse of duty4 #c4 ,because the ,pastors labour and care is made void1 if the people do not in some sort answer the same4 #d4 ,because the ,pastors care and labour1 tending to the salvation of the people1 deserves it4 ,use4 ,this may serve to reprove those that are very curious and rigid in exacting their ,pastors duty1 when in the meane time they are nothing carefull of their own dutie4 ,doctrine #b4 ,the duty of people towards their ,pastors consists chiefly in subjection4 ,reason #a4 ,because their ,pastors are set over them in ,gods name4 #b4 ,because faithfull ,pastors propound nothing else to themselves to observe1 but the will of ,god1 whereunto subjection and obedience must necessarily be yeelded4 #c4 ,because in the calling of their ,pastors1 they did either expresly or covertly at least promise this very thing4 ,vse4 ,this may serve to reprove those that come unto ,sermons1 as ,judges1 to play the ,criticks1 not to subject themselves to the will of ,god1 and such as cast off all discipline as an intollerable yoke4 ,doctrine #c4 ,there is a kind of subjection also due unto all ,christians4 ,this is gathered from these words1 ,be yee all subject one to another4 ,reason #a4 ,because as occasion shall serve1 we should humble our selves to performe the meanest offices unto our brethren4 #b4 ,because we should submit our selves unto the private admonitions of our brethren4 #c4 ,because we should with all patience beare all the infirmities of our brethren4 ,vse4 ,this may serve to reprove the arrogancy and pride of men1 which cannot endure any such subjection4 ,doctrine #d4 ,humility is a great ornament4 ,reason #a4 ,because humility is a singular vertue1 and in some sort the foundation of all the rest4 #b4 ,because it makes us acceptable unto godly men1 to whom in this regard we are made more profitable4 #c4 ,because it doth greatly commend us in the sight of ,god1 when for his sake we are subject not only to our superiours and equals1 but also to those of the lowest degree4 ,vse4 ,this may serve to refute all those1 that seeke for honour and reputation by arrogancy2 and shunne humility as it were a vile debasing of a mans selfe4 ,doctrine #e4 ,god resisteth the proud4 ,reason #a4 ,because the proud resist the will of ,god4 #b4 ,because they seeke unfitting things1 or at least not after a due manner4 #c4 ,because whatsoever proceeds from pride1 turnes to the dishonour of ,god1 to whom all subjection is due4 ,vse4 ,this may serve to condemne proud men4 ,doctrine #f4 ,god giveth grace to the humble4 ,reason #a4 ,because the promise of grace was made to humility4 #b4 ,because humility is the disposing and fitting of a man for to receive grace4 #c4 ,because only the humble men have a worthy esteeme of ,gods grace4 ,vse4 ,this may serve to exhort us1 greatly to labour for humility4 ,doctrine #g4 ,the strength and power of ,god should stirre us up to subjection towards him4 ,this is gathered from verse #f at the beginning4 ,reason #a4 ,because it were madnesse to resist the ,almighty4 #b4 ,because ,gods omnipotencie is the protection of those that humble themselves before him4 ,vse4 ,this may serve to admonish us1 not to suffer our selves so much as in thought to be led away from our obedience towards ,god1 but from the meditation of ,gods omnipotency and our own infirmity to increase daily more and more in humility4 ,doctrine #h4 ,god will exalt the humble in due time4 ,this is gathered from verse #f at the end4 ,reason #a4 ,because glory is the reward of obedience4 #b4 ,because they glorifie ,god1 and therefore ,god will exalt them according to his promise1 ,those that honour me1 ,i will honour4 ,vse4 ,this may serve to direct us1 to seek for true exaltation by humilitie and submission4 ,doctrine #i4 ,they that humble themselves before ,god1 may safely1 and also should cast all their care upon ,god4 ,this is gathered from verse #g4 ,reason #a4 ,because this is ,gods covenant1 that he will be alwayes all-sufficient unto them that walke before him4 #b4 ,because ,god by a singular care and providence watcheth over those that have a care of his glory1 seek his kingdome1 as it is in the text1 ,he careth for you4 ,vse4 ,this may serve to comfort all the godly1 because ,god hath freed them from all care2 and they should imbrace this libertie by true faith1 and putting their trust in him1 and apply it to themselves4 99 99 99 99 99 ,verse #h4 ,be sober1 be vigilant3 because your adversary the ,devill1 as a roaring ,lion walketh about1 seeking whom he may devoure3 ,verse #i4 ,whom resist stedfast in the faith1 knowing that the same afflictions are accomplished in your brethren that are in the world4 ,verse #aj4 ,but the ,god of all grace1 who hath called us into his eternall glory by ,christ ,iesus1 after that ye have suffered a while1 make you perfect1 stablish1 strengthen1 settle you4 ,verse #aa4 ,to him be glory and dominion for ever and ever4 ,amen4 ,the ,analysis4 ,for conclusion of the whole ,epistle1 to the foregoing exhortations there is added one generall one1 which doth most neerely belong to the scope of the ,apostle1 to wit1 that notwithstanding all opposition1 difficulty1 and temptation1 they should constantly persist and go forward in that grace1 which they had received4 ,now this care is described1 #a4 by two duties1 which belong to the due manner thereof1 sobernesse1 and vigilancy4 #b4 ,the necessity of these duties is shewed by the grievous danger1 to which otherwise they should be exposed4 ,and this danger is set forth by the efficient cause thereof1 the ,devill1 of whom the ,apostle makes a description to that purpose3 #a4 ,by the opposition and enmity which he hath against us2 in respect whereof he is called1 our adversary or enemy4 #b4 ,by the manner and degree of that enmitie1 that it is joyned with cruelty1 as of a roaring ,lion4 #c4 ,that besides this cruelty there is over and above in him very great diligence and greedinesse to do us hurt1 in these words3 seeking whom he may devoure4 ,now the ,apostle gives us warning1 that we must not yeeld to this enemy and danger which he threatens us1 but resist it1 verse #i at the beginning1 which is nothing else1 but not to suffer our selves to be removed by his temptations from the grace of ,god3 and the chiefe meanes of this resistance he shewes to consist in the stedfastnesse of our faith2 which faith may in this respect be wonderfully confirmed by the example of our brethren in the world1 who have experience of the like afflictions and temptations of ,sathan4 ,agreeable to this exhortation he addes a prayer verse #aj4 ,because the successe of all our endeavours depends upon the grace and blessing of ,god3 ,and in this prayer he beseecheth ,god to strengthen the faithfull1 and make them perfect in all grace1 at the end of the verse1 make you perfect1 stablish1 strengthen1 settle you4 ,the arguments whereby he confirmes their faith that they shall obtaine this petition1 are two3 #a4 ,the all-sufficiencie of the grace of ,god in it selfe1 in which respect this title is given unto ,god1 that he is the ,god of all grace4 #b4 ,the communicating of this grace in the calling of the faithfull1 in these words3 who hath called you3 the grace of which calling is shewed1 first1 by the end and scope1 that it is1 to partake of the eternall glorie of ,god4 ,secondly1 by the principall cause1 in ,christ ,iesus4 ,thirdly1 by the condition that goes before the accomplishment of this calling1 and properly belongs to this exhortation of the ,apostle unto constancie in afflictions1 to wit1 because we are so called unto eternall glorie1 that in the meane time we must suffer afflictions1 after that ye have suffered a while4 ,in the last place upon occasion of this prayer he addes a religious doxologie1 glorifying ,god1 verse #aa4 wherein is contained both the last end of that petition1 and a confirmation of the same that it shall be heard2 as also an indirect exhortation to the faithfull1 to bend all their care thereunto1 to glorifie ,gods name really and effectually1 by persisting in the grace of ,god4 ,the ,doctrines arising here-hence4 ,doctrine #a4 ,we had need to watch continually4 ,be vigilant4 ,reason #a4 ,because sinne and danger doth naturally steale upon us1 if we do not resist it4 #b4 ,because we cannot do our duty without diligent care and labour1 and therein consists the manner of watching4 #c4 ,because if we could avoid danger1 obtain our desires1 if we did not seeke it with care and diligence1 it would be no praise to us1 nor peace of conscience4 ,vse4 ,this may serve to direct us1 to imitate watchmen1 which watch and ward to keepe the ,citie2 the like diligence should we use in keeping our soules1 to examine all that goes in and out1 our thoughts affections1 words1 and actions1 together with the occasions of them1 what they are1 whence they came1 and whither they tend4 ,doctrine #b4 ,that we may watch as we ought to do1 it is required that we should be sober4 ,now by sobernesse is meant the moderation of our affections touching all worldly things4 ,reason #a4 ,because the cares of this world do so burthen the soule1 that they leave no place for spirituall cares4 #b4 ,because the care of the world doth draw and distract the minde1 so that although it doth not altogether exclude religion1 yet it doth diminish and weaken it4 #c4 ,because under the shew of some worldly profit1 pleasure1 or honour1 we do oftentimes admit of those things1 which betray and destroy our soules4 ,vse4 ,this may serve to admonish us not to drown our selves in the things of this world1 but so to use the world1 as if we used it not1 #a ,corinthians #g4ca4 ,doctrine #c4 ,we have such a spirituall enemy1 that we had need to watch and ward continually against him4 ,reason #a4 ,because he is full of spirituall malice and craft4 #b4 ,because his diligence is answerable to his malice4 #c4 ,because he is most cruell1 seeking not to bring some small inconvenience upon us1 but our utter destruction4 ,vse4 ,this may serve to admonish us1 never to be secure1 but day and night to be mindfull of that danger wherein we are4 ,doctrine #d4 ,we must couragiously resist the ,devill4 ,this is gathered from verse #i4 ,reason #a4 ,because he is such an enemy1 that we can make no peace or league with him4 #b4 ,because they which yeeld unto the devill give themselves up into his hands1 as being overcome4 #c4 ,because the courage of our minde to resist is a great part of spirituall victory4 ,use4 ,this may serve to exhort us1 to strengthen our mindes in all things to make this resistence4 ,doctrine #e4 ,the chiefe power of resisting1 consists in a stedfast faith4 ,this is gathered from these words1 ,whom resist stedfast in the faith4 ,reason #a4 ,because faith layes hold upon ,christ who overcame the devill1 and in him they lay hold of victory it selfe4 #b4 ,because faith laies hold of the truth of all the promises1 whereby the soule is invincibly fortified4 #c4 ,because faith1 seeing it is the foundation of all grace1 if it be stirred up and strengthened1 it confirmes and strengthens also all the other vertues4 ,vse4 ,this may serve to direct us1 to have a speciall care to raise and build up our faith4 ,doctrine #f4 ,the examples of other beleevers doe make much for the confirmation of our faith in afflictions other temptations4 ,reason #a4 ,because thereby it appeares that such conflicts are not contrarie to faith and pietie4 #b4 ,because therehence we have a cloud of witnesses1 to shew1 that at length we shall obtaine the victorie by faith4 ,vse4 ,this may serve to direct us1 to stablish our mindes more and more by such meditations4 ,doctrine #g4 ,all those things which we desire1 either for our selves or for others unto salvation1 we must aske of ,god4 ,this is gathered from verse #aj1 compared with the foregoing verse4 ,for all those things which the ,apostle had before required of the faithfull1 he doth now at the end of the ,epistle in their name crave of ,god1 and he askes it with discretion1 as appeares by that particle1 ,but as if he should have said1 ,although all these things which ,i have proposed unto you by way of admonition1 exhortation1 and consolation1 are duties which you ought necessarily to do1 yet it is not to be expected1 that you should accomplish it by your own strength3 ,i do therefore call upon ,god1 7which you likewise should alwayes do7 that he would increase his grace more and more in you1 whereby you may receive both to will and to do all these things4 8shold0 replaced with 8should0 ,reason #a4 ,because of our selves we can doe nothing that is good4 #b4 ,because in such like purposes and endeavours we are letted and hindred by divers temptations1 and such as are most strong through our infirmitie4 #c4 ,because all our spirituall life proceeds from ,god1 and of him should we aske it4 ,vse #a4 ,this may serve to admonish us1 not to rest in good purposes and intentions1 but alwayes to seeke for grace from ,god1 to accomplish the same happily4 #b4 ,to direct us1 when we reade1 heare1 and meditate upon ,gods word1 to water it1 as it were1 with our prayers1 that it may be fruitfull4 ,note4 ,by such conclusions of the ,apostles1 wherein they do close up their ,doctrine with prayer1 the ,ministers especially are warned and admonished1 after their ,sermons to desire ,god to give both themselves and the people grace to observe those things1 which they have learned in the ,sermon3 and others also are admonished diligently and earnestly to seek the same1 both in publick with the ,minister1 and in private by themselves4 ,doctrine #h4 ,we stand in need of manifold grace4 ,as it is set forth by divers words in the text3 ,make perfect1 stablish1 strengthen1 settle1 which may be thus distinguished1 that to make perfect is to adde those degrees of grace1 which are yet wanting3 to stablish1 is to protect and defend from temptations and dangers3 to strengthen is to give inward power and strength3 and to settle1 is to fasten the root it selfe of grace more and more4 ,reason #a4 ,because all those good things which we have1 we have but in part4 #b4 ,because we are assaulted by continuall temptations1 and are over and above prone to revolt4 #c4 ,because great and manifold is that perfection1 whereunto we are called4 ,vse4 ,this may serve to admonish us1 not to rest in the beginnings1 but by much prayer to aske much grace of ,god4 ,doctrine #i4 ,god is the fountaine and author of all grace4 ,for this title is given unto ,god in this place1 because it is most agreeable to the petition for manifold grace4 ,for ,holy ,men in their prayers lay hold of that in ,god1 and propose those titles of ,god unto themselves1 which make most for the furtherance of those prayers which they make4 ,reason #a4 ,because ,god hath in himselfe infinite riches of grace4 #b4 ,because grace is not given but by grace1 and not for any merit of our own4 #c4 ,because every degree and all kinde of grace is revealed and exhibited unto us by ,god in the ,gospell4 ,vse #a4 ,this may serve to direct us to build up our selves in this beliefe of ,gods grace4 #b4 ,to admonish us1 not so to rest in that grace which we have received1 as if there were nothing farther to be looked after1 because ,god is ,god not of this or that particular grace1 but of all grace4 ,doctrine #aj4 ,the chiefe effect of this grace1 which is in us1 is our calling4 ,reason #a4 ,because before our calling we lye in sinne and spirituall death4 #b4 ,because by our calling we come to the hope of eternall glory2 who hath called you into his eternall glory1 as it is in the text4 #c4 ,because in our calling wee are ingrafted into ,jesus ,christ1 that by him we are brought unto this glory1 who hath called you unto eternall glory in ,iesus ,christ1 as it is in the text4 ,vse #a4 ,this may serve to admonish us1 to labour to make our effectuall calling more and more sure4 #b4 ,to exhort us1 to give ,god all the thankes for this calling1 and to leade a life answerable thereunto1 which seemes to be aimed at in the text1 viz4 that for this eternall glory whereunto we are called1 we should contemne all worldly things1 whether good or evill4 ,doctrine #aa4 ,the sufferings of this life are not repugnant to the comfort of this glory4 ,reason #a4 ,because we suffer but a while3 for although the time of affliction may seeme long1 yet it is but short1 if it be compared either with eternall death1 which the wicked shall suffer1 and we have deserved2 or with eternall glory whereunto we are called4 #b4 ,because these afflictions are the way1 whereby according to ,gods wil we come unto glory4 #c4 ,because glory it selfe appeares the more glorious for the afflictions going before4 ,use4 ,this may serve to comfort us against all the sufferings of this life4 ,doctrine #ab4 ,for this grace of ,god we should give all glory unto ,god4 ,this is gathered from verse #aa4 ,reason #a4 ,because therein consists our thankfulnesse4 #b4 ,because therein also consists the perfection of the work of grace4 ,vse4 ,this may serve to admonish us1 not to give place to luke-warmenesse1 but to make such high reckoning of the saving grace of ,god1 that upon every mentioning thereof our mindes should be stirred up sincerely to glorifie the name of ,god1 and alwayes endeavour so to do4 ,the end of the first ,epistle4 ,illustration3 7 decoration7 ,a ,,briefe ,,analysis of the ,second ,epistle ,generall of ,saint ,,peter4 ,,chapter ,i4 ,verse #a4 ,simon ,peter1 a ,servant2 and an ,apostle of ,iesus ,christ1 to them that have obtained like precious faith with us1 through the righteousnesse of ,god1 and of our ,saviour ,iesus ,christ4 ,verse #b4 ,grace and peace be multiplied unto you1 through the knowledge of ,god1 and of ,jesus our ,lord4 ,the ,analysis4 ,,such kinde of writings1 as well ,ethnick or profane1 as sacred1 are usually divided into three parts1 whereof the first is1 the ,superscription1 ,salutation1 and ,preface4 #b4 ,the ,epistle it selfe4 #c4 ,the ,subscription or ,conclusion4 ,but more accurately me thinks1 we may say1 that the preface and conclusion are only adjuncts of the ,epistle1 which depend upon the ,epistle it selfe1 and are also usefull thereunto4 ,but in this ,epistle only one of these adjuncts is used1 namely1 the ,preface4 ,for there is no subscription made1 or any such conclusion1 as is used in the ,epistles of ,paul1 and in the first of ,peter4 ,the ,preface is contained in foure verses1 and it consists of two parts1 a salutation1 and a confirmation of the salutation3 that in the two first1 this in the third and fourth verse4 ,in the salutation there are those three things expressed1 which are in every action2 namely1 the agent1 the action it selfe1 and the object of it4 ,for so is there the person saluting1 the persons saluted1 and the salutation it selfe4 ,the person saluting is described1 first1 by his name adjoyned4 ,secondly1 by his office adjoyned1 and that both generall1 that he is a servant of ,jesus ,christ1 and speciall1 that he is an ,apostle of his4 ,the persons saluted are described by a speciall adjunct1 which is in stead of the forme1 namely1 by faith3 which faith is set forth1 first1 by a comparison of the like1 that it is like precious with the faith of the ,apostles4 #b4 ,by the principall efficient cause1 ,god and ,jesus ,christ4 #c4 ,by the meanes thereof1 viz4 righteousnesse4 ,the confirmation of the salutation containes1 #a4 the good that is wished1 which consists of two parts1 ,grace1 and peace4 #b4 ,the degree and quality of this good1 be multiplyed4 #c4 ,the helping cause of this multiplication of good1 which is the knowledge of ,god and ,iesus ,christ4 ,this is the ,analysis4 ,as for the person1 he hath a double respect4 ,for he is here considered as the ,author of the ,epistle1 and also as the ,author of the ,salutation3 in the former respect we have these ,doctrines4 ,doctrine #a4 ,the very names of ,christs famous ,disciples1 were heretofore of great force for the confirmation and advancement of the truth in the ,church4 ,for to that end did the ,apostles usually set downe their names in the ,epistles1 which they wrote unto the ,churches4 ,vse4 ,this may bee for exhortation1 that we also according to our abilities should labour so farre with those amongst whom we live1 that our names may be like precious ointment1 and may make something for the edification of others4 #b4 ,it may serve to reprove those1 which so carry themselves1 that they are a disgrace to godlinesse1 and to the ,church4 ,in the latter respect the person yeelds us this observation4 ,doctrine #b4 ,the salutation of the ,apostles and ,ministers of ,god is more highly to be prized4 ,reason4 ,because it is not only a good and godly prayer1 as are the salutations of all the faithfull1 but it is also a ministeriall application of the good things which ,god communicates unto us by them4 ,for it proceeds not only from a pious affection1 but from their singular office and duty4 ,vse4 ,this may serve to admonish us1 not to neglect or contemne such blessings1 whether they be publick or private4 ,doctrine #c4 ,it is an honourable title1 if a man be rightly and deservedly called a servant of ,god or ,christ4 ,reason4 ,because the chiefest men in the ,church of ,god alwayes gloried in this title2 not only the ,apostles and ,prophets1 but also ,kings and ,princes1 as we see in ,david4 ,vse4 ,this may serve to comfort poore ,christians that have no titles whereof to boast4 ,for if they be the servants of ,god and ,christ1 they have no cause to envie others1 or to complain of their owne condition4 ,now that it may be knowne who are the servants of ,god1 we must know that there are two things1 as it were essentiall to a servant1 #a4 ,to depend upon his ,masters will and pleasure1 for direction in his worke4 #b4 ,to referre all that he hath to the use and profit of his ,master1 not to his owne4 ,so also every faithfull servant of ,god1 #a4 depends wholly upon ,god for the direction of his life1 not upon himselfe and his owne counsell1 nor upon the examples and customes of the world1 much lesse upon the suggestions of the flesh and the devill4 #b4 ,he referres himselfe and all that he hath to advance and set forth the glory of ,god4 ,doctrine #d4 ,those servants of ,christ which are called ,apostles1 have the chiefest authority in the ,church of ,god4 ,for that is the reason why ,peter saith that he is an ,apostle of ,jesus ,christ4 ,all the faithfull are ,christs servants1 but they are not ,apostles3 even the ordinary ,ministers themselves1 although in a large sense they may be called ,apostles and ,embassadours of ,christ1 yet not in that sense as ,peter1 ,paul1 and the like are called4 ,for the word ,apostle1 in this and the like places1 signifies not only an ,embassage1 but a singular priviledge or prerogative in that embassage4 ,now the priviledge of the ,apostles above other ,ministers consists in these foure things3 ,first1 ,in the manner of the embassage1 viz4 that they were called neither of men1 nor by men but immediately of ,christ4 ,secondly1 in the office imposed upon them by vertue of this embassage1 viz4 that they were chiefly sent to plant ,churches1 to feed and build them up4 ,thirdly1 in the object whereabout their labour should be imployed1 viz4 that they were sent not to any one ,church1 but to divers1 and for the conversion of the whole world4 ,fourthly1 in their gifts and assistance of the ,spirit1 which alwayes accompanied this their embassage1 viz4 because in executing this their office1 as well in preaching as in writing1 they were freed from all errour4 ,as in the ,creation of the world ,god first made light1 and afterwards set some lights in the ,firmament of ,heaven to give light upon the ,earth3 ,so also in the re-creation and restitution of the world1 ,god first gave light in ,christ himselfe1 who was the ,sonne of ,righteousnesse1 as he is called in ,scripture1 and afterwards ordained the ,apostles1 as great lights1 to bring this light upon the ,earth4 ,and this is it which our ,saviour saith unto them3 ,ye are the light of the world4 ,vse #a4 ,this may serve to exhort us1 to give ,god thanks1 that he hath not left us in darknesse1 to wander at uncertainties1 but hath set up these shining lights for us1 by whose meanes we might be directed unto heaven4 #b4 ,to admonish us1 to observe also and believe those things which they have prescribed us4 ,for we must receive the writings of the ,apostles after the same manner1 as we should receive ,christ himselfe1 if he were with us on earth4 #c4 ,to refute the ,pope1 who brags that he is an ,apostle1 and hath ,apostolicall authority1 7whereupon also he cals his seat at ,rome1 ,apostolicall17 when as he hath not so much as one of those conditions1 which are necessarily required to make an ,apostle4 ,hitherto of the person saluting4 ,it followes now to speak of the persons saluted1 where we have these ,doctrines4 ,doctrine #a4 ,the ,apostles wrote not properly to the unbelievers1 but to the ,church4 ,for so here and elsewhere are they described to whom the ,epistles are sent4 ,reason4 ,because the preaching of the ,gospell1 not the writing1 is the effectuall meanes of conversion4 ,the writing and reading do more properly serve for the confirmation and edification of those that are converted1 then for the first conversion4 ,vse4 ,this may serve to exhort1 first of all1 that they will principally apply themselves unto ,sermons4 ,secondly1 those that have received some benefit by ,sermons1 that they would also diligently apply themselves to the reading of the ,scripture1 that they might more and more confirme and edifie themselves4 ,doctrine #b4 ,faith is the proper marke of difference1 whereby the ,church is distinguished from all other societies4 ,for therefore are the ,christians here described by faith1 that they may be distinguished from all other men3 and the same which in other ,epistles are wont to be called the elect1 the called1 the ,churches of ,god1 those which are in ,god the ,father1 and in ,jesus ,christ1 are in this place barely called the faithfull4 ,use4 ,this may serve to admonish us1 if we will make our calling and the condition of our salvation sure1 then to labour especially to obtaine faith1 and also to increase it more and more4 ,doctrine #c4 ,the faith of ,christians is a most precious profession4 ,therefore it is here called precious faith2 and in the former ,epistle1 ,chapter #a4 verse #g4 faith is said to be more precious then gold that perisheth4 ,vse #a4 ,this may serve to exhort us1 to make more account of faith then of all worldly things1 according to that of ,christ3 ,what shall it profit a man to gaine the whole world1 and lose his owne soule1 or faith8 #b4 ,to comfort poore ,christians which have no possessions in this world4 ,for if they have true faith1 they have that which is more excellent then silver and gold4 ,doctrine #d4 ,the faith of common ,christians is as precious as was the faith of the ,apostles4 ,which is not to be understood of the degree or quantity1 but of the nature or quality4 ,reason4 ,because the faith of all ,christians layes hold of the same good1 viz4 ,christ and his benefits4 ,hereupon ,paul cals it common faith3 for as one that is sick of the ,palsie1 that taketh some precious thing with a shaking hand1 doth possesse it as well as the other1 that is strong2 so the faithfull1 though they be weake1 if they do truly lay hold of ,christ1 have him to be their ,saviour as well as they that are most strong4 ,use4 ,this may serve to comfort weake ,christians2 for if they have true faith1 though it be but like a graine of ,mustard seed1 they have the same comfort that the ,apostles themselves had4 ,if they be truly knit unto ,christ1 though it be but with a slender thred as it were1 yet they hold ,christ as well as they that are tyed unto him with the strongest cords3 which yet is not so to be taken1 as if we were not to seeke for a stronger and surer faith2 for although the weake possesse the same good that the strong do1 yet they have not the same fruit and benefit of this possession4 ,doctrine #e4 ,the cause of this precious faith is not in any man1 but in the righteousnesse of ,god and ,christ4 ,now by righteousnesse is not meant any recompence of desert2 but the faithfulnesse and truth of the promises1 which depend upon the meere goodnesse of ,god4 ,and these promises made unto ,abraham himselfe1 that his seed should be as the starres of heaven1 and the sand of the ,sea1 out of all nations2 and they were afterwards often repeated by the ,prophets4 ,use #a4 ,this may serve to refute those1 that ascribe it unto mans free will2 so that first they make the calling of the faithfull to be uncertaine1 as if the promises of ,god could be made void2 and then they take away the glory it selfe of mans conversion from ,god1 and give it unto man4 #b4 ,to exhort us1 to give ,god thankes1 for this so incomparable a good4 ,the ,doctrines that arise from verse #b4 ,doctrine #a4 ,all spirituall good things1 are contained in these two words1 ,grace and peace4 ,for by ,grace is meant both the free favour of ,god1 and also the application and manifestation thereof in the hearts of the faithfull1 by the operation of the holy ,ghost1 in the word and ,sacraments4 ,and by peace is meant quietnesse of mind1 which is the fruit of grace4 ,so that ,grace is the first benefit1 and ,peace the last4 ,and therefore all benefits that passe betweene are included therein1 as in two extreames4 ,hereupon in all the ,epistles almost the ,apostles prayer and salutation is contained in these two3 ,to ,timothy and ,titus1 he addes mercy also1 ,grace1 mercy and peace4 ,but that is only an application of the same thing1 which is signified by grace1 and for a peculiar reason is added in those ,epistles1 because ,timothy and ,titus wanted a speciall kind of grace1 in respect of the service1 which they did undergoe in the ,churches1 in regard of their age1 and those divers temptations1 whereunto they were obnoxious in that ,service4 ,in the old ,testament peace only was usually wished in their salutations1 without any mention of ,grace2 but yet grace also at that time was understood3 ,but in the time of the new ,testament1 which is the time of grace1 and wherein all things are more fully delivered1 it was most fitting1 that grace should be named in such like salutations4 8onely0 replaced with 8only0 ,vse4 ,this may serve to exhort and direct us1 above all things to wish grace and ,christian peace unto all those1 to whom we are well-wishers4 ,doctrine #b4 ,the desires of the faithfull are chiefly for those spirituall good things1 ,grace and peace4 8,,ii40 replaced with 8#b40 for consistency4 ,reason4 ,the ,reason of the ,collection is this1 because the ,apostle in this beginning of the ,epistle1 labours to get the good will of those to whom he writes1 by shewing the prayer that he had made for them3 ,now he could not effect this1 if his prayer were not according to their desire2 for if he should have wished any of those things1 that they cared not for1 such a wish would have done no good with them4 ,vse4 ,this may serve to exhort us all1 to examine our selves according to this rule4 ,for if wee make no reckoning at all1 of the meanes and instruments of grace1 but doe reject or despise those1 that labour most to procure this grace and peace for us1 we have cause to feare1 that we are yet farre from the nature1 and disposition of true beleevers4 ,doctrine #c4 ,they which have gone farthest in faith and grace1 have yet need of grace4 ,this is gathered therehence1 that the ,apostle wisheth grace unto those1 that have obtained like precious faith1 with the ,apostles themselves4 ,vse #a4 ,this may serve to refute the ,papists of their merits4 #b4 ,to exhort us to humility1 and continuall prayer for the grace of ,god4 ,doctrine #d4 ,without ,grace1 there is no true peace4 ,grace is the cause and foundation of peace1 peace the effect and fruit of grace2 it is the inheritance1 which ,christ left unto his disciples alone1 ,iohn #ad4bg4 ,isaiah #dh4last4 ,for this peace is not an externall and worldly peace1 but spirituall and internall4 ,before we are partakers of grace1 we are called in ,scripture1 ,gods enemies1 so that we doe wage a kind of warre against ,god himselfe1 and therefore also against the ,angels of ,god1 and other of his creatures4 ,now by grace1 and by it alone is peace made4 ,vse4 ,this may serve to refute and reprove the folly of those men1 which so please themselves1 in that outward quietnesse which they enjoy1 when in the meane time1 they are utterly void and ignorant of the grace of ,god4 ,doctrine #e4 ,we must seeke not only for grace and peace1 but also for great abundance of it4 ,this is gathered from that word1 ,grace and peace be multiplyed4 ,for the good things of that grace are such1 that they cannot be too much3 in this there is no sinning in excesse4 ,hence it is that the ,apostle ,paul alwayes exhorts the faithfull1 and prayes also that the faithfull may abound more and more in all grace4 ,and to the ,ephesians he proposeth the breadth1 and length1 and depth1 and height of this grace1 that they may be rooted and grounded in it1 ,chapter #c4 verse #ah4 ,use #a4 ,this may serve to refute and condemne those1 that so rest in the present grace which they have1 or seeme to have1 that they looke for no more4 ,such do those men seeme to be1 that thinke they know enough1 beleeve enough1 love enough1 c4 ,and therefore they neglect both the publick and the private meanes1 whereby they might be farther edified4 ,the state of a ,christian in this life is a state of building1 not perfection3 therefore as he would shew himselfe to be a foolish builder1 that should rest in the middle of his worke1 and not make up the perfect structure1 so also in a ,christian life4 #b4 ,to exhort us to stirre up our selves1 and labour for more abundant grace and peace4 ,argument #a4 ,the first argument may be taken from the nature of grace and peace1 which is such1 that he that hath once tasted the sweetnesse thereof1 cannot but desire a fuller draught of it1 #a ,peter #b4b1c4 ,desire the sincere milke1 c4 ,argument #b4 ,from the imperfect degree1 that we have yet attained3 ,we are for the most part1 as new borne babes1 as the ,apostle speakes in the same place4 ,argument #c4 ,from the will of ,god1 to whom nothing is more acceptable1 then that we should seeke for plenty of his grace1 ,isaiah #ee4b4 ,proverbs #i4 ,argument #d4 ,from the sinne or guilt1 which followes the neglect of that duty4 ,for as amongst men1 if one should set before us most precious wares1 and should commend them1 and also offer them freely unto us1 he could not but take it ill1 if we should refuse them3 so much more may we think that ,gods anger is incensed towards those1 that neglect and despise the riches of this grace1 that he hath set before them and commended unto them4 ,doctrine #f4 ,god is the only author of grace and peace4 ,this is gathered from #a ,peter #e4aj4 ,god is called the author of all grace4 ,hence by a kinde of appropriation he is called the ,god of grace1 as in another place he is called the ,father of mercies1 and ,god of all consolations2 and grace also in this signification is called the grace of ,god2 so also of peace we finde in ,scriptures1 that ,god is called the ,god of peace1 and true peace is every where called the peace of ,god4 ,vse #a4 ,this may serve to refute all the ,papists1 that manifest the contrary both in their words and practise4 ,for they are wont to call the blessed ,virgin the ,mother of grace3 so also they runne unto her and to other ,saints1 as if they were the authors of grace and peace4 #b4 ,to instruct and confirme us in this truth1 that the bestowing of grace and peace depends upon the meere good will and pleasure of ,god4 ,for when ,god is called the ,god of grace1 it is meant also that he is the ,lord of grace1 who can according to his good pleasure give it to whom he will1 and deny it to whom he will4 ,this is gathered from #a ,thessalonians #e4bc4 and #b ,thessalonians #c4af4 for he that in the former place is called the ,god of peace1 in the latter is called the ,lord of peace4 ,therefore when we see that grace peace is granted unto some1 denied unto others1 we should rest satisfied in the good will of ,god1 according to the example of ,christ1 ,matthew #aj4 ,for by so doing we give glory to ,god1 as is evident4 #c4 ,to exhort us1 to pray unto this great ,god to give us grace and peace4 ,doctrine #g4 ,jesus ,christ is the beginning of all grace and peace4 ,god is the first and principall author1 and so also ,christ1 as he is ,god3 but as he is ,god and man1 our ,mediatour1 so he is the beginning ordained by ,god1 as the head1 from whom all grace is to be derived unto his members1 as into the vessels of grace2 so that ,god is as it were the first and principall fountaine1 ,christ as the secondary fountaine1 in whom is hid all grace that is to be given unto the faithfull1 and the faithfull themselves are the vessels that draw and receive this grace1 which runnes into them from these fountaines1 and the word and ,sacraments are as the channels4 ,vse4 ,this may serve to informe us of the manner1 how we should seeke for grace1 viz4 that we should alwayes go unto ,god in ,christ1 because extra ,christum1 out of ,christ1 he is unto sinners not a ,god of grace and peace1 but of vengeance1 and a consuming fire4 ,doctrine #h4 ,true faith is the instrumentall cause of grace and peace1 and of the multiplying of both1 whereby it is derived unto us4 8instrumeneall0 replaced with 8instrumentall0 ,reason4 ,because by knowledge in this place is meant faith4 ,for it is not meant a bare knowledge1 but something more1 which followes this knowledge1 therefore it is not called 1 but 1 that is1 an acknowledging4 #b4 ,thereby is meant an effectuall knowledge1 such as there is no other taught us in the ,scriptures1 but faith4 ,now faith is signified by the name of knowledge1 because by the hearing and knowledge of the word it is usually begotten in us4 ,and faith is called the instrument of grace1 not as it is in ,god himselfe1 willing1 intending1 and ordaining spirituall good things unto us1 for so grace is the cause of faith2 but as the sense1 fruit and knowledge of this grace is communicated unto us4 ,for faith is so the fruit and effect of grace1 that it hath the first place1 and is the instrumentall cause of all following grace4 ,and this efficacy it hath in respect of the object1 which it layes hold of1 ,iesus ,christ1 because as we said before1 he is the beginning of all grace1 so that as ,adam was the beginning of nature and the corruption thereof1 and that relation which we have unto ,adam by naturall generation1 makes us partakers both of his nature and corruption3 so ,christ was made the beginning of life spirituall1 and grace1 and that relation of faith which we have unto ,christ in our regeneration1 makes us partakers both of the life and grace which is in ,christ4 ,vse4 ,this may serve to exhort us1 #a4 ,to have a speciall care of our faith1 if we would not be destitute of all the grace and peace of ,god4 ,this is it which the ,apostle saith elsewhere1 above all1 take the shield of faith1 that is1 above all things get faith1 ,ephesians #f4af4 ,this is it which is often pressed1 ,by faith we are saved1 by faith we stand1 by faith we obtaine the victory1 c4 #b4 ,to labour also for the increase of faith1 if we desire the increase of grace and peace4 ,for grace is multiplyed by the multiplying of faith1 and the knowledge of ,god4 ,as in a house1 which is inlightned by the ,sunne1 the more the windowes stand open1 the more it is filled with light3 so also in us1 the more our faith is increased1 the more is grace and peace increased in us4 ,let that therefore be our daily prayer1 which was ,christs ,disciples1 ,lord increase our faith4 99 99 99 99 99 ,verse #c4 ,according as his ,divine power hath given unto us all things that pertaine unto life and godlinesse1 through the knowledge of him that hath called us to glory and vertue4 ,the ,analysis4 ,the scope of the ,apostle in this verse is to confirme the faith of ,christians1 touching the multiplying of grace and peace through the knowledge of ,god1 which he had wished unto them in the former verse4 ,and the argument is taken from the comparing of things alike1 as that particle1 ,according as1 intimates unto us4 ,the things compared are4 #a4 ,the giving of peace and grace2 and #b4 ,the consequent multiplying of them4 ,and of these he shewes that there is the same reason1 both in respect of the principall cause1 and the lesse principall or instrumentall cause2 so that the whole argument runs after this manner2 ,if ,god and our ,lord ,iesus ,christ will give unto us grace and peace through the knowledge of him1 then will he also multiply unto us the same gifts by the same3 ,but the former is true3 ,therefore the latter4 ,the ,assumption is contained in verse #c4 ,and it is not barely set downe1 but with an illustration1 although he addes some things to confirme the reason it selfe and our faith4 ,for in stead of grace and peace the ,apostle here puts things necessary unto life and godlinesse1 and in the second place glory and vertue3 like as by life and glory he meanes the same thing1 that he did before by peace1 though in a different respect3 so also by godlinesse and vertue he means the same thing that he did before by grace4 ,the principall cause of this gifting he explains by the power which he hath1 which he cals divine2 the instrumentall he explaines by the object thereof1 namely1 ,christ4 ,for he argues from a singular effect1 which doth most of all pertaine to the thing it selfe1 namely to our calling1 glory and vertue4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,life and glory are contained in ,christian peace4 ,for the condition1 that ,christians are made partakers of by peace1 is called life in respect of that inward and permanent principle of the most perfect operations1 wherein consists mans felicity1 which is given unto all the faithfull4 ,and it is called glory in respect of the compleat happinesse1 which flowes from that principle1 and shall in its due time also appeare with outward splendour4 ,use #a4 ,this may serve to informe and instruct us1 not to think meanely or contemptibly of the condition of faithfull ,christians1 but to judge aright according to the nature of the thing1 viz4 that the only life and chiefest glory is proper to them4 #b4 ,to exhort us1 to preserve faith1 grace1 and ,christian peace before all worldly things1 yea1 before this present life it selfe1 and the glory thereof1 because by our faith we shall obtaine a farre more perfect life and glory1 according to that of ,christ1 ,he that loseth his life1 shall finde and obtaine a farre better life4 ,doctrine #b4 ,christian grace brings with it godlinesse and vertue4 ,for the same thing is called grace1 which is the effect of ,gods favour2 it is called godlinesse1 as it hath ,god for its object3 and it is called vertue1 as it perfects a man in operation4 ,use #a4 ,this may serve to instruct us1 not to boast of the grace of ,god1 unlesse we shew it by our godlinesse and vertue4 #b4 ,to reprove and condemne those1 that either out of presumption or feined simulation1 do either separate grace from godlinesse or grace from vertue1 or vertue from either4 ,doctrine #c4 ,all things necessary unto life and godlinesse are given by ,god unto the faithfull4 ,now to make a gift perfect #c things are required4 #a4 ,that the gift which is given be made the receivers1 or his to whom it is said to be given2 for otherwise it is not a gift1 or a thing actually given1 but potentially only4 #b4 ,that it be made his absolutely or irrevocably1 not conditionally1 that the gift it selfe should depend upon a condition4 #c4 ,that the giver be moved for no other cause to give1 but to shew and exercise his bounty and liberality3 the more perfectly and purely these conditions are found in any gift1 the more perfect and pure is the gift4 ,now all these do most exactly agree to those gifts of ,god1 which pertaine unto life and godlinesse4 ,as for example1 ,christ is said to be given for us1 and also given unto us3 the holy ,ghost hath that name as it were appropriated unto him1 that he is the gift of ,god3 faith and repentance are expresly called the gift of ,god4 ,vse #a4 ,this may serve to instruct us1 against the error of those1 that will not take such like good things as a gift1 but teach us that we must seeke for them by our own merits2 for as the ,apostle saith1 ,if of grace1 then not by workes1 for otherwise grace were not grace3 so may we also say2 if of gift1 then not by workes1 for otherwise the gift would be no gift4 #b4 ,to admonish us1 throughout our whole life to seeke for such good things after that manner as is agreeable to their nature1 that is1 to ask1 pray1 and supplicate for them1 c4 ,and in the second place to use all our endeavour to shew our selves thankfull unto ,god for such divine gifts4 ,doctrine #d4 ,hee gives these spirituall gifts unto us by his ,divine ,power3 8,doctrine0 omitted from original text4 ,his ,divine ,power hath given unto us all things1 as it is in the text3 the like hereunto is that in the first ,epistle1 chapter #a4 verse #e4 ,ye are kept by the power of ,god through faith unto salvation4 ,and ,christ tels us1 ,matthew #ai4bf4 ,with men this is unpossible1 but with ,god all things are possible3 where we are expresly taught1 that salvation and spirituall good things are given unto us by the power of ,god1 to whom all things are possible1 that is1 his omnipotency1 ,ieremiah #ca4ce4 ,thus saith the ,lord1 which giveth the ,sunne1 c4 ,reason4 ,because such a power is necessarily required to bring this to passe1 by reason of those strong impediments1 which withstand and crosse this worke4 ,for so ,christ tels us1 that the ,devill as a strong man holds his palace1 till a stronger then he comes upon him and overcomes him1 and takes from him all his armour wherein he trusted1 ,luke #aa4ba1bb4 ,this is also fully explained by the ,apostle1 ,ephesians #d4h4 ,when he ascended up on high1 he led captivity captive1 and gave gifts unto men4 ,where he shewes that gifts are given unto us by that very power1 whereby captivity is led captive4 ,it is expresly said ,ephesians #a4ai4 that it is the exceeding greatnesse of ,gods power1 which worketh in us by the might of his power1 and ,verse #bj4 the same power whereby ,christ was raised from the dead4 ,vse #a4 ,this may serve to refute the ,remonstrants and such like men1 that deny faith to be begotten in us1 and our conversion to be wrought by ,gods almighty power4 ,for they make grace only morally perswading1 that may be resisted1 impotent1 and consequently uneffectuall4 #b4 ,to comfort the weake and all the faithfull1 in that they have no reason too much to feare the gates of hell1 because they have the gates of heaven making with them3 although they must wrestle not only against flesh and blood1 but against principalities and the powers of the world1 c4 ,ephesians #f4ab4 ,yet they have a divine power1 farre beyond all those enemies1 to uphold them in this wrestling4 #c4 ,to exhort us1 #a4 ,to behave our selves stoutly1 and shew our selves men in the cause of ,god1 answerable to so ,divine a ,power1 as he is ready to afford unto us4 #b4 ,to give ,god thankes1 that hath not left us in our owne infirmities to be exposed as a prey unto our enemies1 but by his divine power helpes our infirmities4 ,doctrine #e4 ,this ,divine ,power is the power of ,christ himselfe4 ,vse #a4 ,this may serve to confirme our faith1 touching ,christs divine nature4 ,for the divine power is not separated from the divine nature4 #b4 ,to comfort us1 that he who so loved us1 that he gave himselfe for us1 hath such sufficient strength to perfect our salvation4 ,he useth this argument to comfort his ,disciples4 ,iohn #aj4bh1bi1cj4 ,doctrine #f4 ,christ gives us these things by his divine power1 when he doth effectually call us1 through the knowledge of him that calleth us4 ,vse4 ,this may serve to exhort us1 to apply our selves with feare and reverence unto the meanes of our calling1 because ,christs divine power is shewed therein4 ,doctrine #g4 ,the consideration of the end whereunto we are called in ,christ1 should build us up in faith1 hope1 and all those things which pertaine unto life and godlinesse4 ,therefore the ,apostle here puts us in minde1 that he hath called us to glory and vertue2 so in the former ,epistle1 chapter #e4 verse #aj4 who hath called us unto his eternall glory1 c4 ,to that purpose the ,apostle ,ephesians #a4ah4 earnestly prayes for the ,ephesians1 that the eyes of their understanding may be enlightned1 to know what is the hope of his calling1 and what the riches1 c4 ,now this consideration is of great force for these reasons4 ,reason #a4 ,because it is an argument confirming our faith1 whilest we thus thinke with our selves3 ,if ,god hath called us unto glory1 then there is no doubt1 but that he will in due time bring us unto glory1 and in the meane time keepe us in the way that leadeth thereunto4 #b4 ,because it is an argument whereby we are stirred up to labour for vertue1 whilest we thus thinke with our selves3 if we are called unto glory and vertue1 we must not carry our selves sordidly and basely1 defiling our selves with the pollutions of the flesh1 like ,swine wallowing in the mire1 but as it becomes such a calling4 ,doctrine #h4 ,there is the same reason of this calling and the first gift of grace1 that there is of the multiplying of all grace and peace4 ,for they are alike free1 they do depend alike upon the divine power1 they are alwayes knit and linked together3 this followes from the connexion of verse #c4 with the second4 ,vse4 ,this may serve to comfort us1 as it is set forth1 ,philippians #a4f4 ,that he which hath begun a good worke in us1 will performe it untill the day of ,christ4 99 99 99 99 99 ,verse #d4 ,whereby are given unto us exceeding great and precious promises1 that by these you might be partakers of the divine nature1 having escaped the corruption that is in the world through lust4 ,the ,analysis4 ,the ,apostle had before confirmed his prayer and the hope of the faithfull1 touching the multiplying of grace and peace1 by the comparing of things alike1 that is1 from the giving of all things which are necessary unto life godlinesse4 ,now he confirmes and proves the assumption also1 touching the giving of things necessary to life and godlinesse4 ,and the argument is taken from the testimony of ,god1 that is1 from ,gods promises3 for his promise is a testimony of the good that he will bestow4 ,now while the ,apostle disputes from the promises to the gifts promised1 he disputes from the testimony to the things testified1 which kinde of argumentation he doth sufficiently intimate1 when he puts things promised in stead of the promise4 ,and the things promised are thus explained2 #a4 ,in general1 by two adjuncts1 that they are exceeding great and precious1 that is1 neither concerning small things1 or things of little moment1 nor concerning things that we have nothing to do with1 or are little to be esteemed by us1 but things of exceeding great weight1 and of exceeding great price4 #b4 ,in speciall1 by those effects1 which are contained in these things promised2 and they are two4 ,first1 ,a lifting up of the faithfull to perfection1 which is explained by a likenesse unto the divine nature4 ,secondly1 ,a freeing of them from corruption1 which is set forth by the subject and the cause thereof4 ,the subject is the world1 the cause is lust or concupiscence4 ,the ,doctrine arising herehence4 ,doctrine #a4 ,gods promises carry in them the vertue of a gift4 ,reason4 ,because they make the thing promised certainly to belong unto those1 to whom it is promised4 ,for although it be not yet actually in their possession1 yet it is that power that is certainly produced into act4 ,the cause is1 #a4 ,the truth of ,god that promiseth4 #b4 ,the ,divine ,power which accompanieth ,gods promises1 wherof mention was made in the former verse4 ,vse #a4 ,this may serve to refute those that make ,gods promises wholly to depend upon mans will4 #b4 ,to comfort all the faithfull1 that they may be of good courage1 and have a firme hope in the good things that are promised by ,god4 ,doctrine #b4 ,gods promises are of things exceeding great4 ,hence it is that the ,scripture often speakes of the wondrous things of ,gods word1 ,psalms #aai4ah4 ,and it evidently appears by the things themselves1 if they are well weighed and considered2 whether we look unto the divine properties which breake forth in the things promised1 or their divine effects4 ,for wonderfull is the mercy1 and power1 and providence whereupon they depend2 and the effects also are wonderfull1 for many of them are such1 that they do so transcend mans capacity1 that they seeme unto many utterly unpossible and incredible3 as the resurrection1 immortality1 and life everlasting4 ,vse #a4 ,this may serve to condemne the stupidity of those1 that are nothing moved or taken with these things that are so great and wonderfull4 #b4 ,to exhort us1 to labour and strive in our prayers with ,david1 that our eyes may be more and more opened1 to be able to see the wonderfull nature of them4 ,doctrine #c4 ,gods promises are as precious unto us1 as they are great in themselves4 ,so they are distinguished3 for if ,god had promised that he would make another ,world1 yet so1 as that it should nothing pertaine unto us1 this indeed had been an exceeding great promise1 but nothing precious unto us2 but when he so promised a world to come1 wherein immortality and great glory shall dwell1 as that we should possesse it1 this promise is as precious as it is great4 ,hence it is1 that in the ,scriptures the testimonies of ,god are extolled1 whose promises are exceeding great above all riches1 ,psalms #aai4ad4 ,above gold and silver1 and all precious things1 as we often read in the ,psalmes and ,proverbs4 ,use #a4 ,this may serve to exhort us1 both in judgement1 affection and all our endeavours1 to carry our selves answerable to these divine promises1 as to the most precious thing that is1 as we are admonished1 ,proverbs #b4d4 ,to seeke them as silver1 and search for them as for hid treasures4 ,and ,proverbs #h4aj4 to receive them1 and not silver1 c4 ,and to be more delighted with these then with the sweetest gifts1 to get these promises at any price1 how great soever1 though we sell all that we have1 as it is in the parable of the ,merchant1 who found a precious ,jewell4 #b4 ,to comfort those ,christians that are poore in spirit1 even in this present world2 for though they have nothing excellent in these outward things1 yet they have those exceeding great precious things provided by ,god for them4 ,they are in this like unto that heire1 of whom ,paul makes mention1 ,galatians #d4a4 ,doctrine #d4 ,by vertue of these promises we are made partakers of the divine nature4 ,now by nature is not meant the essence of ,god1 but those perfections1 whereof we have a representation made by the ,spirit ,epistle #a4 chapter #b4 verse #i4 ,they are called the vertues of ,god1 and in their places1 it is called the life of ,god1 the ,image of ,god1 and the ,spirit of ,god4 ,and this nature is communicated by vertue of the promises1 because the promise of the ,gospell in this differs from the ,law1 for the ,law considered in it selfe is a killing ,letter1 and the ministration of death in respect of sinners1 but the ,gospell is the ministration of the quickning ,spirit1 #b ,corinthians #c4f1g1h4 ,reason4 ,because the ,spirit of ,god together with the ,gospell worketh our salvation4 ,vse #a4 ,this may serve to direct us1 to examine our selves whether the promises of ,god have beene effectuall in us yet or no8 for if we have nothing in us above naturall men1 or our corrupt nature1 wee are yet strangers to the promises of ,god4 #b4 ,to reprove those1 that are wont to say1 when they are stirred up to ,christian duties1 that they are not ,saints or ,angels1 but flesh and blood1 and therefore cannot either abstaine from common vices1 or come neere unto a heavenly life4 ,for ,christians besides and above that nature1 which they have from ,adam1 are made partakers also of a divine nature1 whereby they are able to doe all things through him that strengtheneth them1 namely ,christ1 ,philippians #d4ac4 #c4 ,to exhort us1 to labour with all diligence1 that the grace of ,god may be unto us like a second nature1 as some say of ,custome4 ,and so it will be1 when we performe the workes of grace and new obedience1 not by constraint or unwillingly1 as many use to doe1 but with delight and cheerfulnesse1 as if we were carried hereunto by the inclination of nature1 as the fire is upward4 ,doctrine #e4 ,the corruption of sinne is contrary both to this nature1 and ,gods promises4 ,reason4 ,because the presence of the divine nature and the vertue of the promises drives out this corruption1 as heat doth cold1 as light dispells darkenesse1 #a ,peter #a4ad1ae1 #b ,peter #b4bj4 ,titus #b4aa1ab4 ,vse #a4 ,this may serve to condemne those1 that will joyne together these things that are so inconsistent and repugnant and contrary to ,god himselfe1 that is1 those that joyne the profession of ,religion with most corrupt practise4 #b4 ,to exhort us1 if we believe the promises of ,god1 and love the divine nature to our own salvation1 then to eschew all these corruptions4 ,thus much the ,apostle intimates1 when he saith3 ,having escaped the corruption1 as if a flying away were required1 and that quickly1 as it were from a fire1 wherein we are almost burned1 or from a plague that rageth in our houses1 #a ,peter #b4aa4 #b ,corinthians #d4a4 ,having received mercy1 let us not faint1 c4 and ,chapter #g4 verse #a4 ,doctrine #f4 ,this corruption of sinne beares rule in the world4 ,this is gathered herehence1 because this is the true description of corruption made by the ,apostle4 ,vse4 ,this may serve to exhort us1 #a4 not to love the world too much4 ,this use the ,apostle makes of it1 #a ,iohn #b4ae4 #b4 ,not to fashion our selves according to this world1 ,romans #ab4b4 ,doctrine #g4 ,lust is the essentiall cause of this corruption1 which is in the world4 ,for it is not from the fabrick of heaven and earth1 nor in any created substance1 but in the naughty affections and dispositions1 together with the actions flowing therehence1 so that every man carries this world in his owne bowels4 ,and the reason why this wickednesse is signified by concupiscence or lust1 is3 ,reason #a4 ,because in mans conversion to worldly and unlawfull things1 sinne is more manifest then in a simple aversion from ,god4 #b4 ,because this desire of unlawfull things is most contrary to that affection1 which we should have towards ,god1 and divine and heavenly things4 ,vse4 ,this may serve to exhort us1 to use great diligence to subdue and root out our own lusts and concupiscence4 99 99 99 99 99 ,verse #e4 ,and besides this1 giving all diligence1 adde to your faith1 vertue2 and to vertue knowledge2 ,verse #f4 ,and to knowledge continence2 and to continence1 patience2 and to patience1 godlinesse2 ,verse #g4 ,and to godlinesse1 brotherly kindnesse2 and to brotherly kindnesse1 charity4 ,the ,analysis4 ,now the ,apostle comes unto that which he chiefly aimed at in this ,epistle3 and the scope of the ,epistle is shewed expresly1 ,chapter #c4 verse #a4 namely1 to stirre up the pure mindes of the faithfull1 by way of remembrance2 and verse the last1 more distinctly1 that they should grow in grace1 and in the knowledge of our ,lord ,iesus ,christ4 ,this same thing he proposeth in these verses1 #e1f1g4 and confirmes it in the rest of the ,chapter1 and in the two following ,chapters1 he vindicates it from those things which crosse this purpose1 namely1 the seducings of false teachers1 chapter #b4 and the derisions of prophane scoffers1 chapter #c4 ,now his scope and purpose1 as it is explained in these three verses1 is1 to exhort the faithfull1 to apply themselves wholly to those duties that are answerable to the faith1 which they have obtained and do professe4 ,and those duties are set forth2 #a4 ,by the common conditions and all the properties of the vertue and duty2 and #b4 ,by the species or kindes of vertues and duties4 ,the common conditions and properties of vertue are foure1 which are usually called cardinall vertues1 ,iustice1 ,prudence1 ,temperance1 and ,fortitude4 ,justice is here signified by the name of vertue1 because it doth most neerely belong to the efficacy of vertue1 to be according to the rule1 which is generall justice4 ,prudence is signified by knowledge1 because prudence and ,christian wisdome consists in the practicall knowledge of ,gods will4 ,temperance is called continence1 because this is generall temperance1 if a man contains himselfe or abstaines from those intisements1 whereby he may be withdrawne from his duty4 ,fortitude is meant here by patience1 because this is true ,christian fortitude1 patiently to suffer all afflictions1 and to persist in his duty notwithstanding all afflictions4 ,these are such conditions1 that they should be in every duty1 which if they be1 they make every duty compleat2 nor can any of them be away1 without hurting of the vertue and duty4 ,the kindes of duties are two3 godlinesse1 which containes the duties of the first table2 and charity1 which belongs unto the second table3 which charity is determined by a speciall manner1 whilest it is called also brotherly love1 whereby we love those1 that are joyned in the same faith with us4 ,concerning these duties the ,apostle proposeth first the common act1 that we should use in them1 namely adding1 as he saith1 adde2 ,secondly1 ,the manner how we should use this act1 namely1 giving all diligence3 where both the manner and the degree is shewed2 the manner1 is diligence1 the degree1 is all diligence4 ,thirdly1 the end and scope of the act and duty in these words1 besides this1 or hereunto1 that is1 to that end of which hee had spoken before1 viz4 that wee might be made partakers of the ,divine ,nature1 and have grace and peace multiplyed4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,our endeavours must be joyned to our prayers1 and to the operation of ,gods grace4 ,this is gathered herehence1 that the ,apostle saith1 we must labour for that very thing which he wished unto us1 and so proposed unto us to be prayed for1 and which he said the grace of ,god did worke in us4 ,our endeavours must be joyned unto our prayers4 ,reason #a4 ,because otherwise we cannot have a sincere desire in our prayers1 without which our prayers are in vaine2 for what we sincerely desire1 that also we do alwayes labour to attaine4 #b4 ,because our prayers themselves do bind us to such an endeavour4 ,for in every prayer there is a promise and vow1 wherein we promise unto ,god that we will seeke that which we aske of him3 so that to aske any thing of ,god without such an endeavour1 is not only to take ,gods name in vaine1 but also plainly to mock his ,majestie4 ,our endeavours also must be joyned with the grace of ,god1 because grace tends thereunto1 both to afford us strength to endeavour1 and also to stirre us up to exercise that strength4 ,vse #a4 ,this may serve to reprove those slothfull men1 which wish for many things1 and after their manner also ask them of ,god1 but yet will not move so much as their finger to obtaine them3 these men are like that slothfull man1 that the wise man describes1 ,proverbs #bb4ac4 and elsewhere1 where the slothfull man carries his hand in his bosome1 c4 #b4 ,to exhort us1 daily to be mindfull of this obligation1 when we pray unto ,god for the forgivenesse of our sinnes1 for deliverance from temptations1 for newnesse of life1 or any other thing1 let us constantly also use our endeavours to attaine these ends4 ,doctrine #b4 ,our endeavours must alwayes tend to the increase of the grace which we have received4 ,this is gathered therehence1 that the summe of our duty consists in adding3 the reasons are divers2 ,reason #a4 ,because that is imperfect which we have3 while we remaine in this life1 we are in a state of progresse and edifying2 not of rest or perfection1 ,ephesians #d4ab1ac4 #b4 ,because that which we have received1 is given unto us to be an earnest1 a pledge1 and the first fruits of that which we yet looke and seek for4 #c4 ,because it cannot be1 that we should rightly esteeme the grace that we have received1 if we do not labour to attaine the highest degree thereof1 but rest contented with the benefit that we have received1 and never look for any more of that kinde4 #d4 ,because we cannot keepe that which we have received1 if we doe not labour to increase it2 for as the vitall heat doth alwayes either increase or decrease1 and he that goes up a sandy-hill1 must still labour to get up1 or else he will slide downe2 so it is in a ,christian life4 #e4 ,because we should do that unto ,god1 which we would have ,god doe unto us2 for we would have ,god alwayes adde unto those benefits and blessings which he bestoweth upon us2 we therefore should likewise adde unto those duties which we performe unto him4 ,use #a4 ,this may serve to condemne those1 that rest satisfied with that which they have1 and never seeke farther1 and much more those1 that by diminishing and losing1 waste and consume that which they had1 ,apocalypse #b4d4 ,this may be explained by the parable of the talents4 #b4 ,to exhort us1 to exercise a holy kinde of covetousnesse in these spirituall things2 for as covetous men joyne house to house1 field to field1 ,isaiah #e4h4 so should we also joyne faith to faith1 obedience to obedience1 charity to charity4 ,doctrine #c4 ,we must use our endeavours about these spirituall things with all diligence4 ,now by all diligence is meant1 #a4 ,the greatest heedfulnesse of the minde4 #b4 ,the greatest earnestnesse of the will4 #c4 ,the greatest care1 that is intimated by that phrase1 whereby wee are commanded1 to seeke the kingdome of ,god and the righteousnesse thereof4 ,for when ,christ had told them1 ,matthew #f4ca4 that they should not be carefull what they should eat1 or what they should drink1 he explaines this care1 verse #cb1cc4 by the phrase of seeking4 #d4 ,a diligence in the use of the meanes1 whereby we may come to attaine that which we desire4 ,and the reasons why we should use this diligence about spirituall things1 are1 ,reason #a4 ,the dignity and excellency of these things above all earthly things1 which worldly men are so busie about4 #b4 ,the difficulty1 for in their nature they are above our strength1 and there are many impediments also1 as well inward as outward1 which we cannot overcome1 but by using all diligence4 #c4 ,the necessity of these things1 without which we are miserable wretches4 ,use #a4 ,this may serve to reprove the slothfull and sluggish ,christians1 that are so remisse1 so cold and luke-warme at least in these things1 which require so great diligence4 ,here appeares the crossenesse of mans disposition3 for when ,god hath forbidden us1 to be over-carefull about worldly things1 because all these things should be added unto us without such care2 and hath commanded us1 to be diligent and carefull about spirituall things1 because we shall never be partakers of them without diligence2 we on the contrary are carefull and diligent about the world1 and neglect ,heaven4 #b4 ,to exhort us1 by all meanes daily to stir up our selves1 and to provoke one another to this so necessary diligence4 ,doctrine #d4 ,faith is the fountaine and beginning of all ,christian vertue4 ,this is gathered from the text4 ,because faith is here laid as the foundation upon which all vertues are to be built4 ,reason #a4 ,because without faith no man can please ,god unto everlasting life1 and therefore the very vertues of unbelievers1 although they be pleasing unto ,god in themselves1 especially if a comparison be made betwixt them and vices1 yet they are not pleasing unto ,god unto salvation1 or such as that they may expect a spirituall reward from ,god2 and therefore if a comparison be made betwixt them and the vertues of the faithfull1 they may not unfitly be called1 splendida peccata1 glorious sinnes4 #b4 ,because to the making up of vertue there is required not only good matter and forme1 but also the beginning and end4 ,now in a heart destitute of faith there is not the beginning of ,christian vertue1 and from the defect of this beginning there followes also a defect1 both in the end1 and in the forme4 ,the manner how faith produceth vertue1 is1 #a4 ,in regard of the object which it layes hold of1 because all grace and vertue is derived from ,christ4 #b4 ,in regard of the effect1 because faith purifies the heart of man1 and so makes it fit for such operations and dispositions4 #c4 ,because faith it selfe is an impulsive argument1 moving us to labour for vertue4 ,vse #a4 ,this may serve to reprove those imprudent builders1 that neglect faith and seeke for vertue1 as if they would build the roofe of the house and not lay the foundation4 #b4 ,to exhort us1 to have great care of faith1 because all vertues depend upon it4 ,doctrine #e4 ,vertue is the glory of faith4 ,this is gathered therehence1 that it is said1 it must be added to faith as something belonging to the perfection thereof4 ,now it is not an essentiall perfection1 but complementall2 not internall properly1 but externall4 ,reason #a4 ,because faith without vertue is not a living1 but a dead faith4 #b4 ,because vertue is the end of faith4 #c4 ,because it is the adorning thereof4 ,use #a4 ,this may serve to reprove those1 that boast of faith and neglect vertue1 such were many even in the ,apostles time1 as appeares by the ,epistle of ,iames4 #b4 ,to exhort us1 to give all diligence1 to adde vertue to faith4 ,doctrine #f4 ,the perfection of vertue depends upon knowledge4 ,this is gathered from that2 ,to vertue adde knowledge4 ,by knowledge we meane1 not so much that intellectuall vertue1 which is properly called scientia1 knowledge1 as understanding1 wisdome1 and prudence1 all which are signified in the ,scriptures by the right knowledge of ,gods will4 ,now this knowledge is necessary unto vertue both in generall and particular4 ,reason #a4 ,because virtus est habitus electivus1 vertue is an habit pertaining to election1 or hath good election joyned with it4 ,now to this election it is required1 that a man should rightly know the end1 and also the meanes that lead unto the end1 and the manner also how he may come to the end by those meanes4 #b4 ,because actiones virtutum versantur in particularibus1 the actions of vertues are in particulars1 and therefore it is not sufficient to judge aright of good and evill in generall1 unlesse that judgement be also applyed to particular actions1 according to their circumstances4 ,vse #a4 ,this may serve to reprove those1 that please themselves in their ignorance1 as if ignorance were the mother of devotion1 or of any vertue1 whereas it is the greatest enemy to vertue1 and the mother of all profanenesse1 especially if it be voluntary1 as ,peter shewes1 ,epistle #b4 ,chapter #c4 verse #e4 ,where he gives a reason of their great wickednesse1 because those scoffers of whom he speaks1 were willingly ignorant of those things which pertaine unto true godlinesse4 #b4 ,to exhort us1 to seeke for knowledge1 and when wee have gotten it1 to apply it also to the increase of vertue4 ,for vertue without knowledge is blinde1 and knowledge without vertue is vaine4 ,doctrine #g4 ,continence or temperance is the perfection of knowledge4 ,now by continence and temperance we meane a moderation1 whereby all lusts are suppressed that might allure or withdraw us to any thing that is contrary to vertue and knowledge4 ,reason #a4 ,because knowledge tends to such a moderation and governement of the affections4 #b4 ,because knowledge it selfe cannot subsist without this moderation4 ,for unlesse the affections are directed by knowledge1 knowledge it selfe is corrupted by the affections3 hence it is1 that many errours and heresies oftentimes take their rise and beginning from evill manners and affections1 ,ephesians #d4ah4 ,vse #a4 ,this may serve to reprove those1 that are puffed up with knowledge1 when in the meane time they shew by their intemperance1 that they know nothing yet1 as they ought to know1 #a ,corinthians #h4 #a1b4 #b4 ,to exhort us1 to use all our knowledge to the governement of our affections and manners4 ,doctrine #h4 ,patience must be joyned with continence to the perfection of vertue4 ,by patience we meane that grace whereby we continue and persist in well-doing1 although we are crossed by many grievous things4 ,therefore it includes in it patience1 constancy1 and stablenesse of minde1 or ,christian fortitude4 ,continence strengthens vertue against alluring intisements1 and patience against all adversity1 so that vertue is quite perfected1 if it be grounded on faith1 directed by knowledge1 and strengthened on the one side by continence1 and on the other side by patience4 ,vse #a4 ,this may serve to reprove the lightnesse and inconstancy of men1 who indeed professe themselves to be studious of vertue1 and yet can beare no thing1 to keepe vertue whole and intire4 #b4 ,to exhort all good men1 to prepare themselves to beare all afflictions for vertue sake and a good conscience4 ,doctrine #i4 ,godlinesse is the chiefe and most necessary of all vertues4 ,by godlinesse we meane true religion towards ,god1 and a minde wholly given to the true worship of ,god4 ,reason #a4 ,because it hath the noblest object1 that is1 ,god himselfe4 #b4 ,because it doth most of all perfect all other vertues1 whiles it refers them and all their acts to a divine beginning1 and a divine end4 ,for godlinesse subjects the minde to ,god in all things1 so that it acknowledgeth ,god to be the author of all good1 from whom every good and perfect gift commeth1 and makes him the chiefest good and the last end to whom all our actions are to be directed4 ,vse #a4 ,this may serve to reprove those1 that attribute so much to some morall and humane vertues1 that they preferre them before godlinesse4 #b4 ,to exhort us1 continually to exercise our selves both in publick and in private1 to increase this godlinesse in our mindes4 ,doctrine #aj4 ,with ,godlinesse towards ,god we should joyne love towards our neighbour4 ,reason4 ,because godlinesse it selfe commands and begets this love4 ,for we love our neighbour with ,christian love1 when we love him for ,gods sake1 not for our own1 or any worldly respect4 ,now godlinesse produceth this love towards our neighbour1 #a4 ,because it teacheth us to obey ,gods ,commandement1 who hath commanded us to love our neighbour4 #b4 ,because it teacheth us to love the image of ,god1 and every gift of ,god in our neighbour4 #c4 ,because it brings us to imitate ,god himselfe in the communicating of good4 ,therefore godlinesse1 which is separated from charity1 is not true godlinesse2 and that charity which is separated from godlinesse1 is not true charity1 but either hypocrisie1 or some humane civility4 ,vse #a4 ,this may serve to exhort us1 to shew and adorne our godlinesse towards ,god1 by our love towards our neighbour4 #b4 ,to reprove those1 that make shew of much godlinesse towards ,god1 when in the meane time they take all occasions to wrong their neighbours1 if so be they might by any means advantage themselves thereby4 ,doctrine #aa4 ,this love should be extended unto all men1 but chiefly to be used towards the brethren4 ,for so they are distinctly set downe1 verse #g4 ,brotherly kindnesse and charity3 ,both of these is proper and peculiar to ,christians4 ,for the ,christian alone loves all1 even his enemies1 and he alone also loves the brethren1 that is1 the household of faith4 ,we should love all1 #a4 ,as they are partakers of the same naturall good with us4 #b4 ,as they are capable also of the same spirituall good4 ,and we should love the faithfull also1 as they are partakers of the same spirituall good with us4 ,use4 ,this may serve to exhort us1 to edifie our selves in this charity1 which is the character of ,christianity4 99 99 99 99 99 ,verse #h4 ,for if these things be in you1 and abound1 they make you that ye shall neither be barren nor unfruitfull in the knowledge of our ,lord ,iesus ,christ4 ,the ,analysis4 ,here the ,apostle begins to confirme the exhortation1 which he had before made1 to adde vertue to faith1 and knowledge1 c4 ,and he confirmes it by a twofold argument2 #a4 ,the first is taken from the benefit which is joyned to these vertues1 whereunto he exhorts them4 #b4 ,the second from the disprofit1 which followes the privation or absence of them4 ,the first is laid downe1 verse #h4 the second verse #i4 ,the benefit proposed is contained in these words1 they make you that ye shall neither be barren nor unfruitfull3 where by a negation is meant the contrary affirmation1 namely1 that by these vertues they shall be quick and active1 and also fruitfull2 which benefits are explained by the primary efficient cause1 which is the knowledge of our ,lord ,jesus ,christ2 and the secondary cause1 which are the vertues themselves whereunto he exhorts them4 ,and these vertues he explaines according to that way which he had intimated before in the exhortation1 touching the manner1 and touching the degree3 touching the manner1 that they be in you2 touching the degree1 that they abound4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,there are spirituall benefits arising from vertues1 whereby the faithfull are stirred up to labour for vertue4 ,this is gathered from the scope of this verse1 and from the connexion which it hath with the former exhortation4 ,these benefits are such1 that they cannot be understood by carnall and worldly men2 but the faithfull do not only understand them1 but also seeke for them with great and continuall diligence4 ,otherwise this argument which the ,apostle useth to the faithfull1 would have beene altogether uneffectuall4 ,but these benefits are such1 that they make men rich1 not in this world1 but in the ,lord1 #a ,timothy #f4ah4 ,luke #ab4ba4 ,vse4 ,this may serve to reprove those earthly men1 which are not moved with such arguments1 but covet the gaine1 profits1 and pleasures of this life1 and savour not those things that belong to the kingdome of ,god4 ,doctrine #b4 ,it is a great benefit to the faithfull1 and so they esteeme it2 if they can be ready to do good works4 ,this is gathered from that1 they make you that ye shall not be barren1 that is1 not idle or slothfull in the profession of religion4 ,reason #a4 ,because it is the greatest misery for men to be reprobate unto good workes4 #b4 ,because by this readinesse to do good1 the faithfull come to obtaine their desires4 #c4 ,because by this meanes the life spirituall is exercised and increased4 ,for as all life is the beginning of operation1 and tends unto operation1 so also is it increased by operations4 #d4 ,because the glory of ,god1 wherein consists the chiefest good1 and mans happinesse1 is by this meanes advanced4 ,vse #a4 ,this may serve to reprove those foolish and slothfull ,christians1 that neglect their owne proper good1 or rather do not understand what that is wherein it consists4 #b4 ,to exhort us1 by all meanes to make our selves ready to do good1 and therefore according to the minde of the ,apostle in this place1 to get all vertue1 that we may not be barren in the knowledge of ,christ4 ,doctrine #c4 ,good workes are fruits that the faithfull should continually bring forth4 ,this is gathered therehence1 that fruitfulnesse is both required and promised in this place4 ,it is required therein1 that the ,apostle intimates1 that this is necessary for the faithfull1 to be fruitfull4 ,it is promised thereby1 that it is made as a benefit arising from vertues4 ,good workes are called fruits by a metaphor1 for the likenesse that they have unto the fruits of trees and plants4 ,now in naturall fruit many things are considered1 which according to the ,scripture must be applyed unto good workes4 #a4 ,that it be something agreeable to the nature of the seed from which it ariseth4 #b4 ,that it hath not only some good in it1 but also perfections2 hence flowers and leaves are not wont to be called fruits1 although they come from the same seed that the fruits do1 and be the last two that comes forth1 and hath in it that perfection1 that it is the end both of the seed1 and all other things that arise from the seed before the fruit4 #c4 ,it is required also1 especially in those that arise from good husbandry1 that there be something that is desired and expected and will be acceptable to the husbandman1 and master1 or owner4 ,all these things in the ,scriptures are to be applyed unto good works1 #a4 ,that they be agreeable to the word of ,god1 which is the seed1 as it is in the ,parables1 ,matthew #ac4 ,marke #d4 of the good seed3 and good workes differ from tares1 as grapes differ from wilde grapes1 ,isaiah #e4b4 #b4 ,that they have goodnesse in them4 ,for bad workes neither are properly fruits according to ,scripture1 unlesse it be with an addition1 evill fruits4 ,nor do they bring any fruit to their authors1 ,romans #f4ba4 ,they must also have perfection in their kinde3 for as the seeds which are said in the parable to arise1 perhaps unto the eare1 yet because they did not come to just perfection1 are said to have brought forth no fruits3 so also ,christians1 which have only the flowers and leaves of profession1 and not the solid workes of godlinesse1 are accounted by ,god unfruitfull and barren plants4 #c4 ,our workes also must answer the expectation of ,god1 and that care which he hath taken in manuring our soules1 ,isaiah #e4b4 ,luke #ac4f1g4 #bj4aj4 ,although in all these things our good workes and fruits are alike1 yet one thing may be observed1 wherein they are unlike2 namely1 that whereas the profit of naturall fruits is wont to returne to the husbandman and master1 the profit of these fruits redounds properly to those that beare them1 ,romans #f4ab4 ,although hence also something redounds unto ,god our master1 ,iohn #ae4h4 ,vse #a4 ,this may serve to condemne those1 that bring forth no fruit1 ,matthew #c4aj4 ,iohn #ae4b4 ,luke #ac4g4 ,much more are they to be condemned1 that are like unto the cursed ground1 and in steed of fruits bring forth thornes and briers1 ,hebrews #f4h4 ,deuteronomy #cb4cb4 #b4 ,to exhort us1 by all meanes to labour to bring forth good fruits1 and so also that they may be answerable unto those meanes which ,god used towards us1 to make us fruitfull1 according to ,gods expectation1 and in that season wherein ,god expects them1 and in that measure also which he expects1 of some thirty1 of some sixty1 and of some an hundred fold4 ,doctrine #d4 ,without these fruits the knowledge of ,god is unprofitable4 ,for it is as it were choaked with thornes1 or withered away4 ,vse4 ,this may serve to admonish us1 to be so much the more carefull to bring forth fruit1 that we may not heape up this sinne of barrennesse unto the other1 by making the word of ,god void and of no effect4 ,doctrine #e4 ,that we may be fruitfull1 vertues must not only be in us1 but also abound in us4 ,they are in us when we have gotten a habit of them2 they abound1 when we do seriously and diligently endeavour to make that habit more perfect4 99 99 99 99 99 ,verse #i4 ,but he that lacketh these things1 is blinde1 and cannot see farre off1 and hath forgotten that he was purged from his old sinnes4 ,the ,analysis4 ,this is the second argument whereby the exhortation of the ,apostle is confirmed2 and it is taken from the disprofits that befall all those that are strangers to these vertues4 ,and these disprofits are contrary to those profits whereof mention was made in the former verse4 ,for the ,apostle would say that they which have not these vertues1 are quite barren and unfruitfull4 ,but he doth not barely expresse this1 but sets it forth by the causes thereof4 ,and the causes are two1 blindnesse and forgetfulnesse4 ,for he that is blinde1 must needs be barren and unfruitfull1 and unfit to do those businesses especially1 which require the eye sight3 and he that forgets the benefit which he hath received1 it is no wonder1 if he bring forth no fruit worthy of that benefit4 ,their forgetfulnesse is set forth by the object or benefit which they should remember1 that is1 their purification from their old sinnes4 ,by blindnesse in this place is meant1 not the privation of their corporall sight1 or of their naturall understanding1 but of that spirituall perfection1 whereby we come to the saving knowledge of those things that pertaine to the kingdome of ,god1 and our eternall life4 ,by those things that are farre off1 are meant things truly spirituall1 which as touching their nature and condition1 are as farre off from carnall men as heaven is from earth4 ,the ,doctrines arising here-hence4 ,doctrine #a4 ,all that are destitute of vertue are spiritually blinde4 ,they are blinde in a twofold respect4 #a4 ,in respect of that naturall blindnesse1 wherein all the sonnes of ,adam are born1 like that man that was blinde from his birth1 ,iohn #i4a4 ,and secondly1 in respect of another adventitious blindnesse1 which they have brought upon themselves by their sinnes1 through the just judgement of ,god blinding those that will not see1 like that sorcerer1 ,acts #ac4aa4 upon whom the hand of the ,lord seemes to have beene1 to blinde him4 ,the former blindnesse goes before as the cause1 viz4 the neglect of vertue2 the other followes as the effect4 ,and both of them appeares by those signes that corporall blindnesse doth4 ,reason #a4 ,because those men know not the speciall way wherein they should go4 #b4 ,they cannot see those stumbling-blocks that lye in the way1 but continually stumble and fall4 #c4 ,they cannot so much as discerne the colours of those things which they handle1 and therefore as it is1 ,isaiah #e4bj4 ,they call evill good1 and good evill1 c4 ,and one thing there is that addes to their misery more then is in those that are corporally blinde2 namely1 that they seeke not fit guides to leade them1 as it is said of the sorcerer1 that he did1 ,acts #ac4aa4 for either they trust wholly to themselves1 because they doe not know that they are blinde1 ,apocalypse #c4ag4 or else they follow some blinde guide1 so that both fall into the ditch4 ,vse #a4 ,this may serve to admonish us1 to acknowledge our spirituall blindnesse1 and to labour to get out of it4 ,for it is in every one of us either in whole or in part4 ,we should therefore thinke with our selves how great a misery it is to continue in perpetuall darknesse and in a most thick myst4 ,christ wept over ,jerusalem for this their blindnesse4 #b4 ,to exhort us earnestly to pray unto ,god1 who can open the eyes of our minde4 ,the blinde man1 ,luke #ah4ch4 never ceased to cry out1 saying1 ,iesus thou ,sonne of ,david have mercy on me1 and when ,christ asked him1 what he would that he should do unto him1 he desired nothing else1 but that he might receive his sight1 verse #da4 ,so also in spirituall blindnesse1 although a great part of it was cured in ,david1 yet we see that he constantly prayes unto ,god1 to open his eyes1 ,psalms #aai4ah4 ,so also the ,apostle saith1 that he ceased not to pray for the faithfull1 that the eyes of their understanding might be enlightned1 ,ephesians #a4ah4 ,this is the counsell of the holy ,ghost1 and of ,christ1 ,apocalypse #c4ah4 #c4 ,to instruct us1 never to think that we have received sight1 untill we finde in our selves this study and labour to abound in vertue4 ,doctrine #b4 ,the forgetting of ,gods benefits is a great evill and sinne1 and brings misery along with it4 ,for it is here attributed unto those1 that are strangers unto vertue1 not only as a sinne1 but also as a great disprofit1 and is opposed to that fruitfulnesse wherein the happinesse of the faithfull doth consist4 ,it is a sinne1 because it containes ingratitude in it1 and that not the least degree of ingratitude2 for though a man be mindfull of the benefit which he hath received1 purposing to be thankfull for it1 yet if he doth not render thankes1 he is said to be ungratefull2 yea1 and though he doth render thankes1 if he doth it coldly1 and doth not endeavour to answer the merits of him that bestowed this benefit upon him1 and the dignity of the benefit1 he is not yet free from this vice2 but if he doth quite forget the benefit which he hath received1 then he is rightly said to be as it were twice ungratefull4 ,vse4 ,this may serve to admonish us1 to beware of this kinde of ingratitude1 and not to think our selves ungratefull then only1 when we do repay evill for good1 but also when we doe any way forget the benefit which we have received4 ,doctrine #c4 ,god accounts him forgetfull of the benefits which he hath received1 that is not effectually mindfull of them1 that is1 that doth not so remember them1 as to live answerably4 ,this is gathered therehence1 that fruitfulnesse and forgetfulnesse are opposed4 ,for they are made immediately contraries1 so that there is no medium betweene them4 ,deuteronomy #cb4ah4 ,the ,israelites are said to have forgotten ,god for that reason only1 because they had forsaken the true worship of ,god1 and his due obedience1 as it is explained1 verse #ae4 ,so ,psalms #ajf4ac4 where they are said to have forgotten ,god and his workes1 as often as they murmured against him1 although there is no doubt but if they had beene asked1 they could have easily related the whole history of those things that ,god had done for them in ,egypt4 ,after the like manner are the words of ,christ to be understood1 when he asked his ,disciples1 whether they had forgotten the miracle of the five loaves and two fishes1 intimating that it was a manifest token of their forgetfulnesse1 that they were at that time so troubled about bread4 ,vse #a4 ,this may serve to admonish us1 not to rest satisfied with such a memory as consists in bare contemplation1 which ,god accounts forgetfulnesse4 #b4 ,to exhort us1 by all meanes to study this art of memory4 ,which that we may the better do1 let us observe these ,rules4 ,rule #a4 ,that we do not slightly passe over the thought of these things1 but look narrowly into the natures and circumstances of them4 ,for the more plainly we come to understand them1 the more firmely do we retaine them4 ,rule #b4 ,that having come to such a cleare knowledge of them1 we should also call them to minde1 so as to consider the efficacy of them2 for the more they worke upon the affections1 the stronger is the impression upon the memory3 thence is it1 that children are wont to remember many things1 which others forget1 because they use to admire all things as new and strange2 and wee also doe not easily forget those things which we admire1 as being things wherewith we are much taken1 ,psalms #aai4af4 ,i will delight my selfe in thy statutes1 there is the affection2 and ,i will not forget thy word1 there is the memory flowing from the affection4 ,rule #c4 ,that we should alwayes carry a memoriall with us1 whereby the memory of these things may be kept4 ,numbers #af4dj4 ,this is a memoriall4 ,now our memoriall is the word of ,god chiefly1 which in that respect we should daily read and meditate upon4 ,doctrine #d4 ,our purification from sinne is a benefit never to be forgotten4 ,reason #a4 ,because it is very great in it selfe and its owne nature1 seeing by it we are freed from the guilt and dominion of sinne1 from the curse of the law1 from the anger of ,god and eternall death4 #b4 ,because it is of great force and efficacy to stirre us up to labour to be thankfull1 and to abound in vertue1 as here it appeares by the manner of arguing1 which the ,apostle useth4 ,for that cause also ,paul1 ,romans #ab4a4 and in other places exhorteth the faithfull by the mercies of ,god4 ,vse #a4 ,this may serve to condemne those1 that do either not think at all upon the mercy of ,god1 and redemption through ,christ2 or else turne it into an occasion of sinne4 #b4 ,to exhort us1 daily to meditate upon this benefit1 and not to satisfie our selves1 unlesse we are daily stirred up by this argument to the practise of piety4 ,doctrine #e4 ,all the sinnes from which we are purged in ,christ1 must be accounted old1 that is1 out of use1 forsaken1 dead1 never to be taken up againe4 99 99 99 99 99 ,verse #aj4 ,wherefore1 the rather brethren1 give diligence to make your calling and election sure3 for if ye do these things1 ye shall never fall4 ,verse #aa4 ,for so an entrance shall be ministred unto you abundantly1 into the everlasting kingdome of our ,lord and ,saviour ,iesus ,christ3 ,the ,analysis4 ,in these words is contained the conclusion of the ,apostles exhortation1 as it is intimated in the first word1 ,wherefore4 ,now because the conclusion and the question must alwayes be the same1 as touching the thing it selfe1 although they differ in some respects1 there is no doubt but the ,apostle here concludes the same thing1 which he had before1 verse #e4 propounded to himselfe to be concluded1 viz4 ,that they should give all diligence to adde to their faith vertue1 c4 ,and as repetitions in the ,scripture are not wont to be vaine1 nor bare1 but for the most part with some usury or increase2 so also in this place he doth not barely repeat the exhortation to labour for vertue1 but he doth illustrate this endeavour and labour by the proper office thereof1 that is1 by the confirmation of our calling and election2 so that he doth both repeat the exhortation1 and also adde a new argument1 and that a most weighty one1 to presse it the more1 after this manner3 ,if by the exercise of good workes ye make your election and calling sure1 then should ye most of all apply your selves thereunto3 but the former is true1 ,therefore4 ,the assumption is laid downe in the text1 and proved by a double argument4 #a4 ,by removing the contrary or ,apostasie1 which is most opposite to the assurance of our election and calling2 and is alike opposite also to the exercise of vertue and good workes1 which is shewed in these words3 ,if ye do these things1 ye shall never fall3 wherein is such a reason contained1 if ye shall never fall1 then ye will have your calling sure4 ,the second argument is taken from the felicity adjoyned1 which is set forth by the proper cause thereof1 that is1 by the abundant entrance into the everlasting kingdome of ,christ4 ,and this argument strengthens both the conclusion and also the foregoing argument1 after this manner3 ,if ye have abundant entrance into the everlasting kingdome of ,christ1 then ye shall never fall1 but hold your calling sure2 ,but if ye labour to be vertuous and to do good workes1 ye shall have abundant entrance into the everlasting kingdome of ,christ3 therefore if ye labour to be vertuous and to do good workes1 ye shall never fall1 but have your calling sure4 ,but before we consider the conclusion it selfe which the ,apostle layes downe1 there comes the manner to be observed1 how he doth propound it1 that so it may worke the deeper4 ,now the manner is shewed in that title which he gives unto the faithfull1 when he cals them brethren1 which is not only a title of good will1 but of some speciall and singular love1 such as useth to be betwixt these men that are most neerly joyned together4 ,observation4 ,here we may observe in generall1 ,that our exhortations must be seasoned with love and goodwill2 but more especially it affords us this ,observation1 ,that there is not a more brotherly office1 then to stirre up and bring those that we love1 to labour and endeavour to lead a ,christian life4 ,reason #a4 ,because by this meanes they are delivered from the greatest evils1 ,iames #e4bj4 #b4 ,because they are made partakers of the greatest good1 as it appeares in the text4 ,use #a4 ,this may serve to admonish us1 to take in good part such exhortations and admonitions that are given us1 whether they be in publick or in private4 #b4 ,to exhort us1 to season our exhortations and admonitions after this manner1 and so to be more frequent in these duties4 ,for oftentimes he that neglects these duties1 shewes that he doth hate his brother and is his enemy2 they being proper to brethren1 and the neerest and dearest friends1 ,leviticus #ai4ag4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,the assurance of our calling and election is a thing greatly to be desired4 ,this is gathered from the text3 because ,peter in this exhortation presupposeth some such desire in the faithfull1 and then stirres them up to a more fervent and earnest desire of it4 ,reason4 ,because our happinesse and all spirituall good things are greatly to be desired1 and they depend upon this assurance of our calling and election4 ,for election is the free love of ,god1 whereby he intends saving grace1 or supernaturall blessings unto us4 ,our calling is the manifestation of that love by the application of this saving grace4 ,the assurance of both consists1 #a4 in ,gods unchangeable purpose1 #b ,timothy #b4ai4 ,the foundation of ,god standeth sure4 #b4 ,in the effectuall operation1 which those blessings of ,god have in us1 as in that place of ,timothy1 that foundation hath this seale1 that whosoever cals on the name of ,christ1 should depart from iniquity4 #c4 ,in assurance of faith1 confidence1 and experimentall knowledge1 which we come to have both of ,gods purpose towards us1 and the effectuall and saving operation thereof in our hearts4 ,vse #a4 ,this may serve to condemne those that have no affection at all unto these spirituall good things1 but rest well pleased in the things of this world4 ,they are like unto the rebellious ,israelites1 who more desired the ,onions and ,garlick of ,egypt1 then the ,milke and ,honey of the promised ,land1 or the celestiall ,manna1 ,numbers #aa4e1f4 ,they are farre worse then the ,prodigall ,sonne1 if they alwayes rest satisfied with the ,swines husks1 and never desire the bread that is in their fathers house1 ,luke #ae4af1ag4 #b4 ,to exhort us1 to labour for a spirituall hunger and thirst after these spirituall good things3 ,god himselfe shewes us the best meanes1 who1 when he would stirre up the people of ,israel to desire the promised land1 forthwith commended unto them the riches of the land1 wherewith it did abound3 so also should we alwayes set before our eyes those innumerable blessings1 which depend upon our calling and election4 ,doctrine #b4 ,it belongs to our duty to make this our calling and election sure4 ,give diligence4 ,not as they are in the purpose of ,god1 but as they have an effectuall operation in us1 whereby they are certainly manifested and sealed unto us2 and this is the reason why our calling is set before election3 for although election be eternall in ,god1 and our calling be in time2 yet we come to know our calling before our election1 and the knowledge of our election depends upon the effectualnesse of our calling4 ,reason #a4 ,because although ,god himselfe causeth this1 yet he doth it partly by morall perswasions and by those meanes wherein our endeavour is required4 #b4 ,because there are no effects of our calling and election1 which are not also our effects1 because ,god makes us to doe them4 #c4 ,because that very thing which ,god doth in this kinde1 we are in some sort said to doe1 if we beg it of him by continuall prayer4 #d4 ,because ,gods confirmation of it is such1 that it requires also the like confirmation of us4 ,god confirmes our calling and election by his promise1 his covenant1 ,sacraments1 oath1 and spirituall pledge3 ,and these things do in like manner require of us our promise1 and vow1 to cleave unto ,god1 our covenant1 faith1 and endeavour1 and all those things whereby we may be confirmed in that communion which we have with ,god4 ,vse #a4 ,this may serve to comfort us1 because the certainty and assurance of our calling and election is not only possible for us to attaine unto1 but also commanded us2 so that nothing is more pleasing unto ,god1 then that we should labour to be more and more assured of these things3 for this is the end both of the promise and the precept4 #b4 ,to reprove those1 that either altogether neglect this primary duty of the faithfull1 or take such slight care of it1 that they must needs alwayes waver in their minds touching those things whereof they should be most assured4 ,dangerous is that doctrine of the ,papists1 that holds mens minds alwayes in suspense1 both in life and death4 ,for in life they accuse this firme confidence of presumption1 and in death they leave wretched men in doubt1 how long they shall be tormented in ,purgatory4 #c4 ,to exhort us to this labour and diligence2 and indeed this indeavour is inseparable from a true and lively faith3 for look how it is amongst men2 if one did beleeve that he had an inheritance left him by his ,father1 or any other1 he would never be at quiet1 till he had gotten it assured unto him1 according to the lawes and customes of the countrey wherein he lives1 so is it with the faithfull also touching these spirituall good things4 ,doctrine #c4 ,all those1 and those alone1 make their election sure1 that make their calling sure4 ,these two ,god hath joyned together1 as the ,apostle doth in this place1 so that no man ought or may dis-joyne them4 ,hence election and calling are taken sometimes in the ,scriptures for one and the same1 as #a ,corinthians #a4bf1bg4 that which is called calling1 verse #bf4 is called election1 verse #bg4 ,there is indeed an outward and ineffectuall calling1 which is many times separated from election1 as when it is said1 ,many are called1 but few are chosen4 ,but effectuall and saving calling hath alwayes a sure connexion with election1 as ,romans #h4cj4 and #aa4bh1bi4 ,reason4 ,because this calling is nothing else but the operation of ,god1 whereby in time he begins to execute that purpose of election1 which he had decreed from everlasting4 ,vse #a4 ,this may serve to reprove those1 that are wont to boast of their election and predestination1 when in the meane time they never looke after their calling or conversion1 to demonstrate it either to themselves or others4 ,it is presumption1 whatsoever men say of their election1 if they are not first assured of their calling4 #b4 ,to comfort all the faithfull that are penitent1 converted1 and called1 because all those may and ought to be sure of their election4 ,doctrine #d4 ,an endeavour to abound in vertue1 and to do good workes is the only meanes to make our calling and election sure4 ,this is gathered from the words1 ,if ye do these things4 ,reason #a4 ,because these are the proper effects of calling and election4 #b4 ,they are the causes of that knowledge which we have of our calling and election4 ,for the knowledge and assurance of these things depends upon the reflex act of our understanding1 whereby we see in our selves the markes and signes of effectuall calling1 and consequently of eternall election4 ,hence this assurance increaseth and decreaseth in us1 according as our endeavour to abound in vertues1 and to do good workes is greater or lesser4 ,vse #a4 ,this may serve to refute those1 that teach that the assurance of election crosseth the practise of piety1 whereas there is as great an agreement betwixt these1 as is betwixt the effect and the cause1 which absolutely agree4 #b4 ,to condemne those1 that from this doctrine of the assurance of election1 take occasion to cast off all care of piety3 these are they that the ,apostle speaks of1 chapter #c verse #af4 who being unlearned and unstable1 wrest the ,scriptures unto their owne destruction4 ,although the election of ,god be sure in it selfe1 yet no man is sure of it without the practice of piety4 ,then againe the certainty of election that is in ,god1 makes this certaine1 that no man shall ever be saved by vertue of election1 unlesse there be in him the practise of piety3 such words or thoughts are certaine tokens of a profane soule1 which neither cares for election nor salvation1 nor hath any feare of ,god4 ,for whereas it is alike certaine with ,god1 how long every one of us shall live in this world1 yet there is none that cares not for his life1 or useth not the meanes to live1 unlesse he be quite mad3 so from the certainty of election none concludes after such a manner1 unlesse he be altogether profane4 #c4 ,to exhort us1 to stirre up our selves more and more to do these things1 whereby we shall receive so great fruit and benefit4 ,doctrine #e4 ,by labouring to do these things we are fore-armed against the dangers of all temptations4 ,if ye do these things1 ye shall never fall4 ,reason #a4 ,because we are never led into temptation without our owne fault1 and consequently without the neglect of this duty4 #b4 ,we are never led into temptation1 unlesse we have first tempted ,god1 by forsaking those meanes1 whereby we might be upheld and preserved4 #c4 ,god can and will defend those that flye unto him1 and that seeke him in his wayes4 ,hither tend those frequent promises1 such as are ,psalms #ae4 the last words1 and ,psalms #af4h4 ,doctrine #f4 ,the more we are freed from the fals of sinne1 the more are we assured of our calling and election4 ,this is gathered from the opposition1 which is made betwixt the assurance of our calling and our fals4 ,reason4 ,the reason is taken from the contrariety2 for like as the more the darknesse is dispelled1 the more the light increaseth1 and on the contrary2 so is it in these things4 ,doctrine #g4 ,look what progresse we make in grace and vertue1 so much progresse do we make in glory and happinesse4 ,this is gathered from the connexion of the eleventh verse with the former1 the force whereof consists in this1 that by adding vertue unto faith1 and knowledge unto vertue1 we shall adde also something unto that participation1 which we have in the kingdome of ,god3 where it is to be observed that the same word is used in this eleventh verse1 where he speakes of glory1 that was used1 verse #e4 where he spake of vertue2 there it was 1 here 4 80 replaced with 80 and 80 replaced with 80 ,reason4 ,the reason is1 because as in evill the sinne is never separated from the punishment1 but in the sinne it selfe there is the spot or blemish1 which is like unto misery2 so also in good the obedience and vertue is never separated from the reward4 ,for it hath alwayes joyned with it that consolation which pertaines to the reward of happinesse4 ,use #a4 ,this may serve to comfort us against the afflictions of this life2 for although the faithfull receive no reward from this world1 by reason of the iniquity of men1 but hatred1 disgrace1 contempt1 and persecutions3 yet they may rest well contented in this1 that they shall not only receive an ample reward in the life to come1 but also they shall receive it in some sort in this life present1 ,matthew #e4aj1ab4 #ai4bi4 #b4 ,to exhort us to labour to increase in piety1 for as much as this labour is not in vaine1 but hath its reward even in this present world1 #a ,corinthians #ae4 last4 ,doctrine #h4 ,this happinesse consists in being made partakers of the everlasting kingdome of ,god4 ,by the kingdome of ,god is meant properly that condition into which the faithfull are translated by their effectuall calling3 now seeing there are no degrees of this condition1 this kingdome is distinguished into the kingdome of grace1 and the kingdome of glory4 ,into the kingdome of grace1 because the preaching and ministery of the ,gospell is the efficient cause thereof1 therefore the ,gospell it selfe is called in ,scripture the kingdome of ,god1 and because the ,church is the proper subject of this state and condition1 therefore the ,church is also called the kingdome of ,god2 and because spirituall grace hath the chiefe part in this condition1 therefore that also is called the kingdome of ,god1 ,romans #ad4ag4 but most properly the condition it selfe is the kingdome of ,god4 ,and it is compared to a kingdome rather then to a ,democracy or ,aristocracy1 or any other society4 ,reason #a4 ,because of the dignity and splendour which it hath4 #b4 ,because the rule or governement is in the power of one4 ,for although it is called sometimes the kingdome of ,god1 sometimes the kingdome of our ,lord ,jesus ,christ1 as in this place2 yet they are not made two ,kings as touching the essence1 but thereby it is shewed that he hath a singular charge in this kingdome4 #c4 ,because the lawes and edicts of this society are altogether ,kingly and ,monarchicall2 the seales also1 and all things that pertaine to this government1 beare the effigies as it were1 or image of one ,king4 ,vse #a4 ,this may serve to comfort the faithfull1 who should think with them selves1 and often call to minde1 unto what a great happinesse they are called4 ,for that which ,david said heretofore1 #a ,samuel #ah4bc1 ,seemeth it to you a light thing to be a ,kings sonne in law8 that may all the faithfull say of themselves in respect of this kingdome1 that it is not a light thing to be made ,citizens of this kingdome1 and especially seeing we are poore and vile creatures1 the greater will our comfort be1 when we consider the glory and eternity of this kingdome4 ,the glory is such that the kingdomes of ,david and ,solomon1 even in the greatest glory that ever they had1 were but imperfect representations and shadowes as it were of this kingdome4 ,for they were but types of it4 ,so great is the glory of this kingdome1 that all the ,citizens and ,subjects thereof are in some sort ,kings1 ,apocalypse #a4f4 ,the eternity is such1 that neither in whole nor in part is it lyable unto an end1 or any essentiall change4 ,compare all the kingdomes of the ,persians1 ,medes1 and ,grecians1 all which are abolished2 this kingdome of ,god alone continues for ever4 #b4 ,to reprove those1 that professe themselves ,christians1 and yet live so as if they were under no lawes1 did acknowledge no ,king4 ,for as this is reckoned as the cause that the ,israelites did runne into all kind of wickednesse1 because there was no king in ,israel1 but every one did that which was right in his owne eyes1 ,iudges #ag4f4 #ah4a4 ,so also do these men as it were proclaime1 that they neither acknowledge ,christ nor ,god for their ,king1 while they do that which seemes right in their own eyes1 not caring whether it do please ,god1 or displease him4 ,such men must expect that sentence of ,christ1 which is laid downe1 ,luke #ai4bg4 ,those mine enemies which would not that ,i should reigne over them1 bring hither and slay them before me4 #c4 ,to exhort all to seeke this kingdome of ,god above all other things1 according as ,christ bids us2 first seeke the kingdome of ,god4 ,and not only the happinesse of those that are admitted to be partakers of this kingdome1 but also the misery of all those that are excluded from it1 should be an argument to perswade hereunto3 for there are two spirituall kingdomes1 and every man must needs be a subject of one of them3 the kingdome of light and the kingdome of darknesse2 the kingdome of righteousnesse and grace1 and the kingdome of sinne2 the kingdome of ,god1 and the kingdome of the ,devill1 who is called the ,prince of this world4 ,all those that are excluded out of the kingdome of ,god1 of grace and salvation1 are necessarily included in the kingdome of the ,devill1 sinne and darknesse2 and deservedly doth this befall all unbeleevers and impenitent men1 according to that commination1 ,deuteronomy #bh4de4 ,doctrine #i4 ,the faithfull must seeke not only to have an entrance into the kingdome of ,god1 but also an entrance in a plentifull and abundant manner4 ,men may be considered to be in a fourefold condition in respect of the kingdome of ,god4 ,for some are very farre off from it3 namely1 such as the ,apostle speaks of1 ,ephesians #b4ab4 ,that are without ,christ1 and without ,god1 aliens from the ,common-wealth of ,israel1 strangers from the covenants of promise3 such are all those that either understand nothing at all of those things which pertaine unto this kingdome1 or else nothing care for them1 having their consciences seared as it were with a hot iron1 as the ,apostle speaks1 #a ,timothy #d4b4 ,others there are which come neere unto the kingdome of ,god1 although they are not partakers of it1 such as that ,scribe was of whom ,christ saith1 ,mark #ab4cd4 that he was not farre from the kingdome of ,god2 and ,king ,agrippa1 ,acts #bf4bh4 ,others there are that enter into the kingdome of ,god by faith and repentance1 ,iohn #c4c4 ,he that is borne againe seeth the kingdome of ,god1 that is1 he enters into it1 as it is1 verse #e4 ,but then againe others there are1 7with whom also in that respect ,god is very well pleased17 that do not only enter into it1 but enter in a plentifull and abundant manner1 as in this place4 ,the difference betwixt these two last sorts is such1 as is betwixt those that make entrance only into the borders of a countrey1 and those that go even into the most inward parts of it3 or as is betwixt those that make entrance only into a discipline1 and those that have throughly learned1 and do exercise the very mysteries thereof4 ,this ,doctrine is confirmed1 ,colossians #c4ae1af4 ,and to that purpose is that in ,colossians #a4i4 ,reason #a4 ,because these spirituall things are such1 that they can never exceed measure3 there is nothing in them too much4 #b4 ,they are of such a nature1 that they do whet and stirre up the desire1 so that whosoever hath tasted the sweetnesse of them1 doth still desire to be more and more filled with them1 untill he shall come to the highest perfection1 as we may see in their examples1 who in this respect are most commended in ,scripture4 ,vse #a4 ,this may serve to reprove and condemne those1 to whom the bare profession of piety seemes to be enough and too much1 that feare lest they should be too godly1 that is1 lest they should be too happy3 this is a certaine token of a carnall minde4 #b4 ,to exhort us1 #a4 ,to give ,god thanks1 that he hath not only admitted us into the suburbs1 as it were1 and gates of this kingdome1 but hath also revealed unto us those things which are more inward and secret4 #b4 ,to be diligent and carefull1 that we do not neglect or despise so great grace1 but day by day earnestly to strive to make a greater progresse in this kingdome1 which we shall do1 if we be more diligent and religious in those exercises1 whereby this kingdome is advanced4 99 99 99 99 99 ,verse #ab4 ,wherefore ,i will not be negligent to put you alwayes in remembrance of these things1 though ye know them1 and be established in the present truth4 ,verse #ac4 ,yea1 ,i think it meet as long as ,i am in this tabernacle1 to stirre you up1 by putting you in remembrance3 ,verse #ad4 ,knowing that shortly1 ,i must put off this my tabernacle1 even as our ,lord ,iesus ,christ hath shewed me4 ,verse #ae4 ,moreover1 ,i will endeavour1 that you may be able after my decease1 to have these things alwayes in remembrance4 ,the ,analysis4 ,in the former words the ,apostle had given a reason of his exhortation1 why all the faithfull should imbrace it3 and in these words he gives a reason of the same1 why he should use it unto them2 which reason he delivers by way of anticipation1 whereby he meets with a close objection by a kinde of modest excuse1 or by removing the cause which they might suspect1 why he should put them in remembrance of these things1 namely1 because he did think they were ignorant and unstable4 ,now he shewes that this was not the cause1 in these words1 though ye know them1 and be stablished in the present truth4 ,and then he brings divers true causes that moved him to make this exhortation unto them4 #a4 ,the great profit that would redound unto them by the performance of these duties whereunto he exhorts them4 ,this reason is intimated in that causall particle1 whereby he joynes these words with the former1 wherefore1 that is1 for those benefits sake which you shall receive by this meanes1 ,i thought it my part to put you in remembrance of these things after this manner4 #b4 ,the second reason1 which depends upon the former1 is the desire and care that he had to further their good2 this is intimated in these words1 ,i will not be negligent4 #c4 ,the third reason is taken from the duty of the ,apostle1 because justice and equity required this of him1 in these words1 ,i think it meet4 #d4 ,the fourth reason is taken from the opportunity of time1 which he had now1 and was not long to continue2 that he had it now1 he shewes in these words1 as long as ,i am in this tabernacle2 that it was not long to continue1 in these words1 ,knowing that shortly ,i must put off this my tabernacle1 which he confirmes by the testimony of ,jesus ,christ4 #e4 ,the fifth reason is taken from the fruit which this exhortation might bring forth2 which is set forth by the adjunct of time1 that it would be profitable unto them1 not only while ,peter lived1 but also after his death1 after my decease to have these things alwayes in remembrance1 verse #ae4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,in our exhortations and admonitions1 we must not only looke unto it1 that that which we say be just and right1 but also that we speak it with a right minde and good intention1 and that it may so appeare also unto those with whom we have to do4 ,this is gathered from the scope of this text4 ,reason #a4 ,the first reason is taken from our duty2 for that which is good in it selfe1 becomes evill unto us1 and our duty is turned into sinne1 unlesse quod bonum est bene agamus1 we do that which is good after a good and right manner3 as if a man out of anger1 hatred1 envie1 or a desire to disgrace him1 or pride1 should tell his neighbour of any vice1 or stirre him up to do his duty4 #b4 ,from the profit of our neighbour1 or the benefit of our admonition and exhortation4 ,for it depends oftentimes upon the mind or manner of doing it1 which is chiefly looked unto in such like duties2 so that they do either make way for our neighbours receiving it1 or cast an obstacle in the way to hinder him from receiving it4 ,use4 ,this may serve to reprove those1 that never exhort others but for revenge sake1 when there is some contention and strife betwixt them2 and then they please themselves most in reprooving other mens vices1 when they should not1 and when they should1 they are altogether silent4 ,doctrine #b4 ,we must put our neighbours in remembrance of those things which make most for their good4 ,this is gathered from that particle1 ,wherefore4 ,reason4 ,because admonition and exhortation are according to their nature1 workes of charity1 and tend unto the good of our neighbour3 therefore we should use it most unto those from whom we may expect most good4 ,vse #a4 ,this may serve to reprove those1 who1 if their neighbours do any thing unseemely or uncivilly1 or to the losse of their honour1 or some outward profit1 do presently take notice of it in them2 but never looke after those things that doe most pertaine to the kingdome of ,god3 those things indeed should not be neglected1 but these things should chiefly be looked after4 #b4 ,to exhort us1 in those things which pertaine to the kingdome of ,god1 and the salvation of soules1 to have an especiall care of our duty towards our neighbour4 ,hitherto belongs that which ,peter saith1 that he would not be negligent1 that is1 that he would never lay aside the care of these things3 which although it did in a speciall manner pertaine to the duty of ,peter1 an ,apostle1 and other ,ministers of the word1 yet it is proportionably to be extended to the common duty of all ,christians1 because the reasons which strengthen it1 are for the most part common4 ,doctrine #c4 ,in justice and equity we are bound to put one another in remembrance4 ,this is gathered from these words1 ,i think it meet3 for although it doth not pertain unto that particular justice1 which consists in the equality of the thing received and repayed1 yet it is called justice1 because it hath as strong an obligation1 as any thing that is due by justice1 ,romans #a4ad4 ,vse4 ,this may serve to reprove those that account it a sinne to be negligent in paying debts1 but make no account of the neglect of this duty4 ,doctrine #d4 ,they that are learned and also stablished in the truth1 do yet stand in need of admonitions and exhortations4 ,this is gathered from these words1 though ye know them and be stablished in the present truth4 ,reason #a4 ,because they are not so learned and stablished1 but that they may be yet farther instructed and stablished4 #b4 ,because if they had all knowledge and also faith1 yet their will and affections must be by these meanes stirred up unto their duty4 ,for our will is like unto a slow and dull servant1 to whom it is not enough once to heare the commands of his master1 but they must be often told him4 ,then againe1 if they had not only all knowledge and faith1 but also a most ready will and affections1 yet because they are continually assaulted by temptations1 they have need on the other side of continuall remembrances and puttings in mind2 to strengthen them4 ,the speech of the ,captaine and the sound of the ,trumpet1 and such like excitements1 do put some courage even into the most valiant souldiers4 ,vse #a4 ,this may serve to reprove the pride of those men1 that put such confidence in themselves in their own knowledge and faith1 that they do utterly contemne such kinde of helpes4 #b4 ,to exhort all to be constant and diligent in the hearing of ,sermons4 ,for if there be any that abound in knowledge2 and perhaps exceed the ,preacher himselfe1 so that they cannot be taught any more by him1 yet they may be stirred up by admonitions and exhortations1 and in that respect they should alwayes be present there2 but much more should they1 that are not yet learned and stablished in the truth4 #c4 ,to direct1 as well the ,preachers as the hearers1 not only to teach the truth1 but also to bring a word of exhortation alwayes1 that is1 to apply it to the use of the truth which they deliver1 and then the hearers1 to come unto ,sermons1 not as being greedy of novelty or speculation1 but being prepared before hand and ready to receive exhortations and admonitions1 and to turne them into practise4 ,doctrine #e4 ,we must take hold of the opportunity of time1 which we have1 diligently to exercise such ,christian duties4 ,this is gathered from these words1 ,as long as ,i am in this tabernacle4 ,so ,galatians #f4aj4 ,john #i4d4 #ab4ce4 ,vse4 ,this may serve to admonish us1 not to deferre or put off the time of our repentance and obedience1 #b ,corinthians #f4b4 ,psalns #ie4g1h4 ,doctrine #f4 ,the neerer we come to the end of our life1 the more diligent should we be in ,christian duties4 ,this is gathered from the words following1 ,knowing that shortly ,i must put off this my tabernacle4 ,vse4 ,this may serve to exhort us1 alwayes to be diligent1 for as much as we are never farre from putting off this our tabernacle2 for although we are not expresly told1 as ,peter was1 how soone this shall be1 yet we are told that it shall not be long2 and it may happen sooner unto us1 then it did unto ,peter1 who wrote this ,epistle4 ,doctrine #g4 ,we should labour in our life1 that some fruit of our life may remaine in the ,church after our death4 ,this is gathered from verse #ae4 ,we cannot all profit the ,church by our writings1 as ,peter did1 but yet through ,gods grace we may either by some other workes1 or at least by our good example leave some sweet smelling savour behinde us1 that may be pleasing and acceptable unto those that remaine4 ,vse #a4 ,this may serve to condemne those1 that live so corruptly and wickedly1 that even after their death they are a scandall and offence unto those that knew them4 #b4 ,to exhort us1 7and to comfort our selves in it17 to carry and behave our selves piously and holily while we live1 because ,gods glory is thereby advanced1 not only while we live1 but also after our decease4 99 99 99 99 99 ,verse #af4 ,for we have not followed cunningly devised fables1 when we made knowne unto you the power and comming of our ,lord ,iesus ,christ1 but were eye-witnesses of his ,majesty4 ,verse #ag4 ,for he received from ,god the ,father1 honour1 and glory1 when there came such a voice to him from the excellent glory1 ,this is my beloved ,sonne1 in whom ,i am well pleased4 ,verse #ah4 ,and this voice which came from heaven1 we heard1 when we were with him in the holy mount4 ,the ,analysis4 ,in these verses is contained the reason and cause of those things1 which he had spoken of before1 as it is manifest by the causall particle ,for4 ,now he had said before1 #a4 ,that all the faithfull must adde vertue unto faith4 #b4 ,that he had a just reason why he should so seriously stirre them up unto this duty2 and in these words he shewes the reason and cause of both1 which is taken from the certainty that is in the things themselves1 and the assurance that all the faithfull may have of those things that were proposed unto them to beleeve4 ,the certainty is set forth first by something unlike it1 that is1 by cunningly devised fables4 ,secondly1 by the testimonies of the ,apostles1 who were both eye-witnesses1 and eare-witnesses of these things4 ,eye-witnesses1 in these words1 we were eye-witnesses of his ,majesty4 ,eare-witnesses in these words1 and this voice we have heard4 ,the sight and hearing of the ,apostles1 wherein lies the foundation of the testimony are set forth first by their objects3 ,the object of their sight was the majestie of ,christ1 the object of their hearing was a voice which came from ,heaven concerning ,christ4 ,secondly by the cause1 which was ,god the ,father1 communicating glory unto ,christ both by word and deed1 ,verse #ag4 ,thirdly1 by the circumstances of time and place1 ,when we were with him1 c4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,cunningly devised fables are sometimes proposed in the ,church in steed of the truth of ,god4 ,for this is the reason why the ,apostle cleares himselfe from all suspicion of such like fables1 because there were many at that time1 and many would come afterwards1 that would deceive the ,church with such like fables1 #a ,corinthians #b4a4 ,where ,paul saith1 that he came not with excellency of speech1 thereby closely rebuking some false ,apostles and ,preachers1 who did affect nothing else but a shew of eloquence4 ,so in this place ,peter makes mention of fables1 by reason of such impostors1 #a ,timothy #a4d4 #f4d4 ,titus #a4 #ad4 ,such were the fables in the ,church of ,rome1 that are contained in their golden ,legends of ,s4 ,francis1 ,dominick1 and innumerable ,saints and ,virgins1 with the miracles that were done by them4 ,for such like fables were wont to be heretofore1 and yet to this day also in many places are proposed unto the people in stead of the word of ,god4 ,vse #a4 ,this may serve to admonish us1 not to receive all things that are proposed1 without triall and examination3 for so we may imbrace fables in steed of the ,gospell4 #b4 ,to exhort us1 to give ,god thanks1 that we live in those ,churches1 out of which all such old wives fables are wholly removed1 and wherein nothing is proposed but the sincere word of ,god4 ,doctrine #b4 ,all those professors of the faith that do not adde vertue unto faith2 and all those ,preachers that do not with zeale and constancy stirre up the faithfull to labour for vertue1 do greatly dishonour the ,gospell1 as if it were of the same nature with cunningly devised fables4 ,this is gathered from the connexion of these words with the words foregoing1 which were explained in the ,analysis4 ,for this is the force of the ,apostles reason2 ,if ,i did account the truth of the ,gospell like unto a cunningly devised fable1 ,i could not so earnestly1 and with such constancy stir you up to imbrace and adorne it2 nor could ye receive those things that we have spoken of1 without an endeavour to abound in vertue1 if ye did not account them like unto cunningly devised fables4 ,use #a4 ,this may serve to admonish1 #a4 ,all ,preachers to beware of carelessenesse and negligence in stirring up the people unto piety4 ,and #b4 ,all the faithfull also to beware of luke-warme and unfruitfull profession of the faith4 ,for neither of them can be without an implicit and vertuall blasphemy4 ,and they that so carry themselves1 although they do not in words2 yet they do in their deeds confesse1 and make it to appeare1 that they make no more account of the ,gospell1 then of an old wives fable4 #b4 ,to exhort us1 to give all diligence to sanctify1 as it were1 the ,gospell of ,christ which we professe1 and to shew it in our lives1 that we think farre otherwise of the nature of it1 then the profane multitude doth4 ,doctrine #c4 ,the summe of the ,gospell consists in declaring the power and comming of ,christ4 ,this is gathered from these words1 ,we made knowne unto you the power and comming of our ,lord ,iesus ,christ4 ,for his power hath respect unto his divine nature1 together with the effects thereof1 ,romans #a4d4 ,and his comming hath respect unto his humane nature1 together with the end and benefit of his incarnation4 ,now if these two be joyned together1 namely1 that ,christ came to save us1 and that he came with power1 so that he had all sufficiency efficacy at his comming1 nothing more can be desired to comfort the faithfull4 ,vse #a4 ,this may serve to admonish1 #a4 ,preachers1 to make the power and comming of ,christ the center as it were of all their ,sermons4 ,the ,apostle1 #a ,corinthians #b4b4 ,determined to know nothing save ,iesus ,christ and him crucified1 then also1 #b4 the hearers1 to have a speciall eye unto that in the hearing of ,sermons1 how they may profit in the understanding of this mystery4 #b4 ,to exhort us1 to fetch all the obedience which we performe unto ,god1 from him as from the fountaine4 ,for whatsoever duties flow not from the power and comming of ,christ1 are not ,evangelicall1 but are infected with hypocrisie1 or consist in civility4 ,doctrine #d4 ,the certainty of this ,gospell1 even as it may be had after the manner of men1 is as great as any we can have of any things that are done and past4 ,this is gathered from these words2 ,we have seene1 we have heard4 ,for it is confirmed by the testimony of those1 that sensibly perceived it2 who by the confession of all were men at least worthy to be believed1 having no reason to witnesse any otherwise then the thing it selfe was2 in regard that they could not expect to receive any profit thereby from men2 and being such as confirmed it unto us1 not by the bare testimony of their words1 but also with their life and blood3 so that even after the manner of men we may be as certaine of the ,gospell as we are1 that there was sometimes a ,monarchy of the ,assyrians1 ,grecians1 ,romans3 that there were ,captaines1 and ,knights1 of such and such a countrey1 or the like4 ,vse #a4 ,this may serve to reprove and condemne the perversnesse of men1 who easily believe all other things1 though there be but weak arguments to confirme it2 but they can scarce be brought to receive the ,gospell of salvation4 #b4 ,to exhort us to strengthen our faith with such like reasons1 even to the full assurance thereof1 #a ,iohn #a4c1d4 ,for although we our selves have not seene these things1 yet we must as strongly and firmely believe them1 as if we our selves had seene them with our eyes1 ,iohn #bj4bi4 ,this pertaines unto the thankfulnesse which we owen to ,god1 that he would not barely declare unto us his will1 but also confirme it by testimonies1 ,luke #a4b4 ,for this was one of the speciall offices of the ,apostles1 to witnesse those things which they had seene of ,christ1 ,acts #a4bb4 #b4cb4 8oweu0 replaced with 8owen0 ,doctrine #e4 ,a great ,majesty was sensibly perceived by the ,apostles4 ,this is gathered from these words1 ,we have seene his ,majestie4 ,so great was this ,majestie1 that the ,disciples could not beare it1 ,matthew #ag4f4 ,it astonished and amazed ,peter1 ,marke #i4f4 ,vse #a4 ,this may serve to instruct us1 to conceive by this proofe1 how great the glory and ,majestie of ,christ is now in ,heaven1 how great it shall be at the last day1 and how great we also shall be made in the life to come4 #b4 ,to exhort us1 to have ,christ in high estimation3 ,we have no cause to be ashamed of so great a ,majestie2 according to that of our ,saviour2 ,if any one be ashamed of me in this adulterous generation1 him will ,i be ashamed of before ,god and his ,angels4 ,doctrine #f4 ,this majestie was expressed in those words of ,god1 ,this is my beloved ,sonne in whom ,i am well pleased4 ,in these words is contained both the power and comming of ,christ1 whereof the ,apostles witnessed1 and wherein is contained the summe of the ,gospell1 as we said before4 ,this is gathered from the connexion of the words1 which these have with the former1 ,we made knowne1 c4 ,for in the title of ,sonne is declared the honour and glory of ,christ1 where he is called this my ,sonne3 in the title of beloved is shewed the comming of ,christ1 and the end thereof1 namely to reconcile us unto ,god1 and make us beloved of him3 whence he is called1 ,my beloved in whom ,i am well pleased4 ,by the title of ,sonne is chiefly signified the kingdome of ,christ1 by the title of beloved in whom ,i am well pleased1 is signified the ,priesthood of ,christ2 and by the third thing which is added1 ,matthew #ag4e4 is signified his ,propheticall office3 heare ye him4 ,and that which is there expressed1 is here understood2 so that there is nothing in ,christ and the ,gospell which may not fitly be reduced to these few words4 ,use #a4 ,this may serve to instruct us1 for the building up of our faith1 to have alwayes in our mindes that divine voice2 for therefore came it twice from ,heaven1 once in the ,baptisme of ,christ1 and once in this transfiguration which ,peter hath reference unto in this place3 ,all the word of ,god indeed comes from him1 but there are some parts of it which come from him unto men in a more speciall manner1 that is1 immediately4 ,such was the ,decalogue in the ,old ,testament3 such was the voice1 ,iohn #ab4bh4 and such was this voice that was twice repeated3 ,now as we should magnifie every word of ,god1 so in a speciall manner should we observe and take notice of such words as these4 #b4 ,to admonish us1 to depend upon ,christ alone1 and to have recourse unto him only1 in those things which pertaine unto our salvation4 #a4 ,because such a testimony was never given of any one besides ,christ4 #b4 ,in this testimony1 power1 honour1 and glory is so given unto ,christ1 that it is denied unto all others3 for the demonstrative particle that1 as it is in the originall1 1 hath an exclusive vertue1 as touching all others1 excluding all others from being partakers of it4 ,doctrine #g4 ,this voice of ,god did effectually bring honour and glory unto ,christ4 ,this is gathered from these words1 ,he received from ,god the ,father honour and glory1 when there came such a voice unto him4 ,reason #a4 ,because the testimony of ,god is infallibly true4 #b4 ,there is joyned with it omnipotent power1 when it is said to come from the excellent glory4 ,vse #a4 ,this may serve to instruct us1 by faith to relye upon every testimony of ,god4 ,for that which ,god promiseth or any way witnesseth1 is as sure as that which we have already received or do see brought to passe4 ,we may oftentimes doubt of mens words1 because they have neither perfect truth1 nor perfect power3 but the excellent glory of ,god1 whereof mention is here made1 requires far otherwise of us4 #b4 ,to exhort us1 for the confirmation of our faith1 to have alwayes in our eyes the excellent glory of ,god1 whereby he can and also will do whatsoever he hath said4 ,doctrine #h4 ,those things which pertaine unto the kingdome of ,christ1 are so holy1 that they make the place it selfe1 wherein they are declared1 in some sort holy4 ,this is gathered from these words3 in the holy ,mount4 ,for this ,mount was not holy1 but by this transfiguration1 and this voice that came from heaven1 ,exodus #c4e4 ,iohn #f4c4 ,vse #a4 ,this may serve to reprove the stupidity of those1 that are nothing taken with such things as these that are so holy4 #b4 ,to exhort us1 reverently and religiously to prepare our selves1 and apply our mindes unto holy exercises1 ,ecclesiastes #e4a4 99 99 99 99 99 ,verse #ai4 ,we have also a more sure word of prophesie2 whereunto ye do well that ye take heed1 as unto a light that shineth in a dark place1 untill the day dawne1 and the day-starre arise in your hearts4 ,verse #bj4 ,knowing this first1 that no prophesie of the ,scripture is of any private interpretation3 ,verse #ba4 ,for the prophesie came not in old time by the will of man3 but holy men of ,god spake as they were moved by the holy ,ghost4 ,the ,analysis4 ,peter had before proved the certainty of the ,gospell by the testimony of the ,apostles1 who were eye-witnesses and eare-witnesses of it2 now he proves the same certainty by the testimony of the word of prophesie2 which he sets forth1 #a4 ,by the adjunct of stability1 and that in comparison to the testimony of the ,apostles1 in respect whereof this word of prophesie is said to be more sure4 #b4 ,by the duty adjoyned which is due unto this word of prophesie1 namely1 a religious heed and attention which should be given unto this word4 ,w attention is declared1 #a4 ,by the end and use of this word of prophesie1 which is by way of comparison set forth by the use of a light1 #b4 by the helping cause1 #c4 ,by the esteeme which we should have of the ,prophesie of ,scripture1 verse #bj1ba4 namely1 that it is by the instinct of the ,holy ,ghost2 which is set forth by those ,prophesies that are contrary thereunto1 namely1 such1 as are of private interpretation1 or by the will of man4 ,by prophesie is meant1 not the foretelling of those things1 that depend upon any naturall causes1 7for so the ,astrologers and ,physitians can foretell many things1 being skilfull in the naturall causes17 nor of those things that depend upon the will of any creature 7for so those that know other mens counsell1 may foretell many things1 probably at least7 but prophesie is a fore-telling of those things1 that depend only upon the will of ,god1 and can be knowne by ,god alone1 and those to whom he hath revealed it4 ,by the word of ,prophesie is meant the ,prophesie of holy ,scripture1 as it is expresly set downe1 verse #bj4 which is distinguished in this respect not only from false prophesies1 but also from other true ones1 which were never in the ,canon of the ,scripture4 8thar0 replaced with 8that0 ,the ,doctrines rising herehence4 ,doctrine #a4 ,the word of ,prophesie is a more sure testimony then the testimony of any men1 or of those things that our senses themselves can give us4 ,this is gathered from the comparison which is here made betwixt this testimony and that which went before4 ,but it is said to be more sure1 not more true3 because that which the ,apostles witnessed1 was as true2 but their testimony did not carry with it so great a confirmation of the truth4 ,reason #a4 ,because it appeared not so much to be a divine testimony1 being not as yet expressed in the ,scriptures4 #b4 ,because it could not prevaile so much upon the mindes of the ,jewes1 as the word of prophesie1 which had now for many ages bin as it were habitually confirmed in their minds4 #c4 ,because the testimony of one that foresaw the truth1 hath more divine operation in it1 then the testimony of him that witnesseth what he hath seen or heard being present1 ,iohn #e4cf1ci4 ,there are three degrees of testimonies1 #a4 ,of ,iohn4 #b4 ,of the workes of ,christ4 #c4 ,of the ,scripture or word of prophesie4 ,the testimony of works is said to be greater then the testimony of ,iohn1 and the testimony of the ,scripture by way of gradation is intimated to be greater then both4 ,vse #a4 ,this may serve to instruct us1 in all those things that pertaine unto faith and our salvation to depend only upon the ,scriptures1 because nothing can be more sure4 #b4 ,to exhort us1 to give ,god thankes1 that he hath not only made knowne unto us his truth1 but hath also confirmed it by strong and sure reasons1 and in all respects hath had regard to and provided for the weaknesse of our faith4 #c4 ,to reprove many ,christians1 which do too much stagger and doubt of these truths4 ,for there appeares such a wavering and doubting of the minde1 where the life is doubtfull and uncertaine1 and is not surely grounded and ordered according to the rules of ,christ4 ,now we should be as sure of these matters of faith by the ,scriptures1 as we are of those things that we our selves see now present before our eyes2 and go on as firmely and constantly in the way of ,christ1 as if we did now with our eyes see ,christ himself1 and all those things that he hath promised us2 or as if we did now heare that voice1 ,arise ye dead and come to judgement4 ,doctrine #b4 ,the prophesie of the ,old ,testament gives a most sure testimony of the power and comming of ,christ4 ,this is gathered from the reference which this #ai verse hath to verse #af4 ,so ,luke #a4bj4 ,acts #c4ah1bd4 #aj4dc4 ,reason #a4 ,the greatnesse of this mystery1 which was such1 that it must not be shewed on a sudden to the world1 but1 for dignity sake1 as it were1 by such like messengers going before4 #b4 ,that it might the more appeare that these things come from ,god1 who was the only author of such like prophesies4 #c4 ,because the salvation of the people of ,god from the beginning of the world depended upon the beleeving of this mysterie4 ,vse #a4 ,this may serve to instruct us1 to confirme our faith more and more by such like arguments4 #b4 ,to exhort us1 highly to esteeme of this mysterie1 because ,god himselfe alwayes made such reckoning of it1 that he would have his ,prophets from the beginning of the world to be exercised in the declaration of it4 #c4 ,to admonish us1 that it should never seeme tedious unto us1 to heare and meditate upon those things1 which pertain unto this mysterie1 seeing ,god would have this alwayes pressed by all his ,prophets4 ,doctrine #c4 ,it is most praise-worthy in ,christians alwayes to give diligent heed unto the ,prophesies and the rest of the ,scripture4 ,this is gathered from these words3 ,ye do well that ye take heed4 ,by taking heed is meant1 #a4 ,a search and inquiry after the sense of the ,scriptures1 or the truths that are contained in them4 #b4 ,an applying of those truths unto the ends and uses whereunto they serve4 #c4 ,a religious affection of the minde1 whereby the conscience is subdued unto those truths as unto the rules of faith and manners3 how they do well1 that do thus give heed unto the ,scriptures4 ,reason #a4 ,because this obedience pleaseth ,god4 #b4 ,because they provide well for themselves1 to be directed unto eternall happinesse4 ,vse #a4 ,this may serve to refute the ,papists1 and some other foolish men1 who deny that they do well1 which give heed unto the ,scriptures4 #b4 ,to reprove all profane and worldly men1 who take great care about their worldly profits1 or their carnall pleasures1 but give little or no heed at all unto the ,scriptures4 #c4 ,to exhort us1 to stirre up in our selves daily this care of attention4 ,doctrine #d4 ,the ,scripture is a light shining unto those that religiously give heed unto it4 ,this is gathered from these words1 ,take heed as unto a light that shineth4 ,now it is called a light1 ,reason #a4 ,because it is cleare and manifest in it selfe4 #b4 ,because it makes all other things cleare and manifest4 #c4 ,because it enlightens also the eyes of our minde1 so that we are able to behold the heavenly mysteries of the kingdome of ,god4 ,vse #a4 ,this may serve to refute the ,papists1 who tax the ,scriptures of obscurity4 #b4 ,to reprove and condemne those1 that walk in the midst of this light1 and yet perceive no more of the things of ,god1 then as if they were in darknesse4 #c4 ,to exhort us1 #a4 ,to give ,god thanks for so great a benefit4 ,for ,god now deales with us1 as he did heretofore with the ,israelites1 in whose dwellings there was light1 when in all the land of the ,egyptians there was thick darknesse1 ,exodus #aj4bb1bc4 #b4 ,to walke in this light1 not to sleepe or have fellowship with the workes of darknesse1 as it is ,ephesians #e4h1aa1ad4 ,doctrine #e4 ,the whole condition of this our life hath much darknesse in it4 ,this is gathered from these words2 ,a light shining in a darke place4 ,we may see the explication of these words in ,calvin4 ,reason4 ,because without the light of the ,scriptures and faith we are nothing but darknesse2 seeing therefore this light is communicated unto us but imperfectly in this life1 there must needs be as yet much darknesse4 ,use #a4 ,this may serve to admonish us1 not to puffe up our selves with the opinion of knowledge1 but humbly to acknowledge our imperfections4 #b4 ,to exhort us1 so much the more diligently to give heed unto the light4 ,doctrine #f4 ,we must give heed unto the ,scriptures1 untill a greater light be communicated unto us1 then we can have out of the ,scriptures1 that is1 untill the last end of this life4 ,this is gathered from these words1 untill the day dawne4 ,although they were very strongly confirmed1 verse #ab4 ,yet they must still give heed unto the ,scriptures4 ,daniel himselfe1 though a ,prophet1 gave heed unto the ,prophesies of ,ieremy1 ,daniel #i4b4 ,peter himselfe gave heed unto the ,epistles of ,paul1 chapter #c4 verse #ae4 ,paul himselfe had great care of the ,parchments1 that is1 of the volumes and books of ,scripture1 #b ,timothy #d4ac4 ,vse #a4 ,this may serve to refute the ,anabaptists1 who say that the ,scriptures are only profitable for novices and young beginners1 and not for the stronger4 #b4 ,to reprove those1 that rest in that knowledge of the ,scriptures1 which they have1 and seeke no farther4 ,doctrine #g4 ,very great knowledge1 light and cleerenesse shall be communicated unto us in the life to come4 ,this is gathered from the comparison that is made betwixt the life present and the life to come3 ,in the present we have a light as it were in a darke place1 but in that to come we shall have full noone as it were1 #a ,corinthians #ac4ab4 ,vse4 ,this may serve to exhort us earnestly to desire to come unto that perfection1 and in the meane time to exercise our selves in those things that lead thereunto4 ,doctrine #h4 ,the light of the ,scripture profiteth none but the faithfull4 ,this is gathered from these words3 ,knowing this first1 that is1 beleeving1 ,hebrews #d4b4 ,no great or noble effect is produced1 unlesse the matter1 or the object wherein it should be produced1 be prepared before3 the seed it selfe that is cast into the ground1 doth not grow1 unlesse the ground be plowed and harrowed4 ,besides1 whereas the ,scripture is a testimony1 and the strength of the testimony depends upon the authority of him that witnesseth1 the ,scripture can be of no force1 if the authority of ,god be not acknowledged in it4 ,vse4 ,this may serve to direct us1 when we come to the reading or hearing of the ,scriptures1 alwayes to lift up our mindes unto ,god1 and stirre up true faith in our hearts4 ,doctrine #i4 ,the first thing to be believed is1 that the ,scriptures are not of any inhumane interpretation1 but of divine revelation4 ,this is gathered from these words3 ,knowing this first1 c4 ,the ,papists and some others gather from this place1 that the interpretation of ,scripture doth not belong unto private men1 but unto the ,church1 that is1 the ,pope and the ,councels whom he approves of3 but in this sense this place makes most against them3 for first it is not here said that a private man may not interpret the ,scriptures1 but that he may not make an interpretation of his owne2 now by a mans owne interpretation is meant a humane interpretation1 that is made by the will of man2 as it evidently appeares by the opposition1 verse #ba4 ,so that the ,prophets themselves1 although they were publick ,doctors of the ,church1 yet if they should have said any thing of themselves without the revelation of ,god1 that would have beene their owne1 that is1 a humane interpretation3 whence also it followes that every interpretation of the ,pope1 which he takes not from cleare ,scripture1 or hath it not by some extraordinary revelation1 is his owne in that sense as this word is taken in this place4 ,secondly1 ,by interpretation in this place is not meant the interpretation of ,scripture1 that was before revealed1 but the revelation it self1 as it appears by the #ba verse where this interpretation is made to consist therein1 that the ,prophets spake their prophesies as they were moved by the holy ,ghost4 #c4 ,peter himselfe1 who in the opinion of the ,papists was at that time head of the ,church1 bids the faithfull here1 search the ,scriptures1 he doth not bid them depend upon him1 and alwayes look for interpretation4 #d4 ,he attributes more and greater strength unto the ,scripture1 then to his own testimony4 #e4 ,he cals the ,scripture a light1 and the condition of the ,church a dark place3 the ,papists on the contrary attribute darknesse unto the ,scripture1 and light and clearnesse unto the ,church4 #f4 ,he commends the vulgar sort of the faithfull1 that they did take heed unto the ,scriptures1 in these words1 ,ye do well4 ,but the ,papists by this interpretation debarre the faithfull from the reading of the ,scripture4 8interpretaion0 replaced with 8interpretation0 ,use #a4 ,this may serve to refute the ,papists1 that put the ,church before the ,scripture1 and say that the first thing to be believed is1 that the ,church cannot erre4 #b4 ,to exhort us1 to lay this foundation firme and sure in our hearts4 ,doctrine #aj4 ,the holy ,ghost moved those men that were authors of the ,scriptures4 ,this is gathered from these words3 ,as they were moved by the holy ,ghost4 ,use4 ,this may serve to instruct us1 by continuall prayer to seek for the aid of the ,spirit1 for the understanding of the ,scriptures4 ,the ,scripture must be understood by the help of the same ,spirit1 by whom it was dictated1 as ,hieronymus ,eodem spiritu debet intelligi ,scriptura1 quo fuit dictata4 ,doctrine #aa4 ,the men which the holy ,ghost made use of1 to deliver the ,scriptures1 were holy men of ,god4 ,holy1 because they were sanctified inwardly1 also set apart to this most holy work4 ,men of ,god they were1 because they were called by ,god to this office1 and they did declare the will of ,god1 and they did labour also to bring men unto ,god4 ,vse4 ,this may serve to exhort us1 to labour to be like unto them1 according to our ability1 both in holinesse1 and in zeale of the ,lord4 ,illustration3 7 decoration7 ,chapter ,,ii4 ,verse #a4 ,but there were false ,prophets also among the people1 even as there shall be false teachers among you1 who privily shall bring in damnable heresies1 even denying the ,lord that bought them1 and bring upon themselves swift destruction4 ,verse #b4 ,and many shall follow their pernicious wayes1 by reason of whom the way of truth shall be evill spoken of4 ,verse #c4 ,and through covetousnesse shall they with feined words make merchandize of you4 ,the ,analysis4 ,,hitherto the ,apostle propounded an exhortation1 and confirmed it also in the foregoing ,chapter4 ,in the two following ,chapters he strengthens it1 by removing the impediments1 that might make this exhortation of no effect4 ,and the chiefe impediments are fals teachers and profane scoffers3 of these former he speaks ,chapter #b4 ,of the latter chapter #c4 ,the false teachers he doth first1 describe3 secondly1 reprove3 he describes them from the beginning to those words in verse #c4 whose judgement1 c4 ,then he reproves them1 #a4 in generall in these words1 that they are damned men2 which he doth afterwards prove1 #a4 by the usuall course of ,gods justice1 from verse #d4 to the #aj4 #b4 ,by their deserts1 whereby they bring upon themselves the revenging justice of ,god1 from verse #aj4 to the end of the ,chapter4 ,in the description of the false teachers he makes1 #a4 ,a comparison of the like betwixt the false teachers and those that were false prophets among the people of ,israel1 partly that he might joyne together this discourse with the former1 where he spake of true ,prophets2 and partly that he might meet with the scandall which might arise by such seducers2 and partly that he might stirre up the faithfull so much the more1 to beware of their seducing4 ,in the first respect1 the last words of the former ,chapter1 and the first of this ,chapter1 make such a discreet axiom as this2 although there were many ,prophets among the ,people of ,israel1 that were holy men of ,god1 and were moved by the ,spirit of ,god in those things that they spake2 yet among the same people also there were many false ,prophets4 ,this discretion is shewed in these words3 ,but there were4 ,in the second respect these words make a copulate axiom thus3 ,like as there were false ,prophets among the ,people of ,israel1 so also shall there be false teachers among you4 ,in the third respect there is intimated and implicitely contained such a connex axiom as this3 ,if there shall be false teachers among you1 like as there were false ,prophets among the people of ,israel1 then must you be alike careful to beware of these1 as the ,israelites were warned heretofore to beware of them4 ,after that description which is made by way of comparison1 followes an absolute description2 wherein the false teachers are described by their effects4 ,which effects have either an immediate reference unto the false teachers themselves1 or unto others by them4 ,those that have reference unto the false teachers themselves1 are #a4 ,the bringing in of heresies1 which are set forth by their adjunct1 that they are damnable1 whereof he gives a reason also1 taken from the nature of heresies1 which is said to be such1 that it brings in a denying of the ,lord4 #b4 ,the second effect is1 that they bring upon themselves swift destruction4 ,in respect of others the first effect is1 that they shall have many followers1 who are pointed out by another effect accompanying this seducing1 namely1 a speaking evill of the truth1 or of the ,gospell1 which shall come to passe by their meanes4 ,the other effect is the abuse of those whom they do seduce for gain2 which abuse is set forth by the helping cause1 namely by fained words4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,there are alwayes false prophets and false teachers in the ,church4 ,this is gathered from these words3 there were1 there shall bee4 ,reason4 ,this comes to passe in a threefold respect1 #a4 in respect of ,god4 #b4 ,in respect of the ,devill4 #c4 ,in respect of men4 ,first1 in respect of ,god1 and that #a4 that they which are approved in the ,church may be made manifest1 #a ,corinthians #aa4ai4 ,deuteronomy #ac4c4 #b4 ,that the obstinate wicked may perish in their ungodlinesse and cruelty1 #b ,thessalonians #b4aj1aa1ab4 #a ,kings #bb4bj1ba1bb4 ,secondly1 in respect of the ,devill1 because he is alwayes the father of lyes1 and a murtherer1 and that envious one1 which soweth tares among the good seed4 ,thirdly1 ,in respect of men1 because the wisdome of the flesh is enmity against ,god and his truth4 ,the use hereof according to the ,apostles intention is twofold3 ,vse #a4 ,to admonish us1 not to be offended1 nor to be too much troubled in minde1 when we see heresies to arise in the ,church1 but to say as the ,apostle did1 ,there were1 there shall be4 #b4 ,to instruct us1 not to believe every spirit1 but to try whether they are of ,god1 #a ,iohn #d4a4 ,doctrine #b4 ,every heresie hath damnation joyned with it4 ,this is gathered from these words3 damnable heresies4 ,some are more damnable then others1 yet all do in their nature tend to damnation4 ,for all are contrary unto the way of truth1 whereof mention is made1 verse #b4 which way alone leads unto life4 ,but there are some heresies which can by no meanes consist with salvation or eternall life4 ,hereupon such opinions are by a kind of appropriation called heresies in the ,church1 that is1 opinions altogether damnable4 ,for there is a difference to be observed betwixt things rashly spoken1 bare errors in faith1 and heresies properly so called4 ,in the heresies themselves also we must distinguish betwixt the materiality1 and the formality of it4 ,for to make a formall heresie1 for which a man is properly called an heretick1 there is required besides an errour in those things that pertaine unto the fundamentals of religion1 a reluctation against the cleare light1 and obstinacy in that reluctation4 ,vse4 ,this may serve to condemne those that under the name of peace and charity1 make so little reckoning of the bringing in of heresies into the ,church4 ,they would have all things received in and tollerated1 which is all one1 as if they would for peace and charity admit of damnation it selfe4 ,for heresies have damnation joyned with it4 #b4 ,to admonish us1 #a4 to take diligent heed that we do not by any means further such heresies4 #b4 ,not rashly or for a light cause to pronounce any man an heretick4 #c4 ,as carefully to beware of heresies1 as we should of damnation4 ,question4 ,in the reason which is here given of this property of heresies1 that they are damnable1 a question is moved1 ,what is meant by denying the ,lord8 denying the ,lord that bought them4 ,for many gather from this place1 that all and every particular man were redeemed by ,christ1 because it is here said that he bought even those wicked hereticks3 but it may be answered divers wayes4 ,answer #a4 ,that these false teachers were members of the visible ,church1 and therefore1 #a4 they accounted themselves such as were redeemed by ,christ1 and made shew of that profession4 #b4 ,men were to account them such1 as long as they continued in the ,church2 and in this respect they may be said to be such as were redeemed by ,christ2 like as the ,apostles are wont to call whole ,churches justified1 sanctified1 and elect4 ,there is not the same reason therefore of all and every particular man1 as there was of these4 ,answer #b4 ,he doth not here speak of ,christ properly1 as he is ,redeemer1 nor of the redemption of his blood1 but of that right1 whereby masters chalenge their servants1 as having bought them2 which may be thus shewed3 #a4 ,here is no mention of ,christ as being ,lord properly1 but ,master4 ,for in the ,greek it is 1 which is properly1 a ,master in respect of a servant1 not 1 ,lord4 ,and these two names are clearly distinguished1 ,iude verse #d4 where the same thing is spoken of the same false teachers3 there they are said to deny their ,dominum herum1 ,lord and master2 although he may be called their ,herus1 ,master1 he is not properly called their ,dominus1 ,lord4 ,then againe1 the ,lord is not said to have redeemed all men1 but only to have bought them3 now although the word 1 to buy1 be sometimes used in the same sense that the other is1 yet it is not alwayes so4 ,answer #c4 ,the comparison here is plainly made betwixt the false teachers and the false ,prophets1 betwixt the visible ,church and the people of ,israel2 for the ,lord is said to have bought those men in the same sense1 that he is said to have redeemed and delivered all the people of ,israel2 that is1 as he delivered them out of ,egypt1 and challenged them to himselfe in a peculiar manner1 that by a solemne covenant they should be his servants2 so also all those that give their names unto the ,church1 he may in this respect be said to have bought1 as a ,master1 that they should serve him for ever4 ,to deny the ,lord is1 not to acknowledge ,god or ,christ for the ,lord1 ,matthew #aj4cb1cc4 to confesse and to deny are made contrary one to another1 ,luke #ab4h1i4 ,the reason is1 because it hath once professed the name of the ,lord1 and afterwards departs from that profession1 it is all one as if he did plainly say1 that he would no longer be a servant of that ,lord4 ,for this denying is twofold1 either verball or reall4 ,a verball denying was in ,peter1 a reall denying is in all those that after they have made profession of the faith1 return unto a profane life1 #a ,timothy #e4h4 #b ,timothy #c4e4 ,the denying in this place is properly meant of a reall denying4 ,for the description of these men doth rather expresse their profane courses1 then their open renouncing of ,christ4 8bewixt0 replaced with 8betwixt0 ,doctrine #c4 ,it is a damnable impiety to deny ,christ either in word or deed4 ,reason #a4 ,because by this means ,christ is greatly dishonoured2 for men1 our lusts1 and ,sathan himselfe are preferred before him1 ,mark #h4ch4 where the indignity of this sinne is shewed1 that an adulterous and sinfull generation is preferred before ,christ4 ,christ also by this means is accused of iniquity3 for no servant usually goeth away from his master1 if he confesseth him to be a just master2 therefore this going away is as it were a professing that he doth accuse that master from whom he goes of some iniquity4 ,hereupon was that contesting of the ,lord against his rebellious people1 that he was a just and right master1 neither did he give them any cause to depart from him1 ,ieremiah #b4e4 ,micah #f4c4 ,deuteronomy #cb4d4 8,becawse0 replaced with 8,because0 #b4 ,because ,christ threatned a most heavie judgement against this sin1 when he saith that he will deny those men2 that he wil be ashamed of them before ,god and his ,angels1 ,mark #h4ch4 ,vse #a4 ,this may serve to condemne1 not only the manifest ,apostates1 but also all those1 that with the profession of godlinesse joyne a profane life1 or turn aside from that profession4 ,the sinne of these men is more grievous1 then of ,turks and ,infidels1 that never gave their names unto ,christ2 for the neerer any man commeth unto ,god1 the more doth he dishonour his name1 if he doth fall back againe4 ,he that hath in some sort forsaken ,sathan1 and given himselfe up unto ,god1 and afterward forsakes ,god again1 and gives himselfe up unto ,sathan1 seems to have known both masters1 and advisedly to pronounce that he is the better1 whose servant he would rather be1 that is1 ,sathan4 #b4 ,to admonish us1 #a4 ,carefully to beware1 not only of the damnable sin it selfe1 but also of all appearance1 and every degree of it1 and every occasion that might leade us thereunto4 #b4 ,if in any respect we have turned towards such like abomination1 to recall our selves betimes1 and seriously to bewaile our offence1 like as ,peter did after his denying of ,christ1 ,matthew #bf4ge4 ,doctrine #d4 ,it is the nature of such sinnes to bring destruction upon men4 ,this is gathered from these words2 bring upon themselves destruction4 ,reason4 ,because sinne in respect of the guilt that is joyned with it1 hath a kind of power whereby it drawes all evill2 like as faith and prayers obtain every good gift from ,god4 ,hence is it1 that our sins are said to cry for vengeance2 and also to draw punishment unto it as it were with strong cords1 ,isaiah #e4ah4 ,for while men draw sin with such-like cords1 they do also draw the punishment of sinne1 which is joyned unto it4 ,vse #a4 ,this may serve to admonish us1 in this respect to beware of sin4 #b4 ,to exhort us1 by faith1 repentance1 and prayers1 to turn away that destruction from us1 which our sins would bring upon us4 ,doctrine #e4 ,the destruction which hangs over the heads of grievous offenders will come swiftly4 ,this is gathered from these words2 swift destruction4 ,doctrine #f4 ,men are wonderfully prone to imbrace errors4 ,this is gathered from these words2 ,and many shall follow4 ,reason #a4 ,by reason of that darknesse1 which hath taken hold of mens mindes2 thereupon they may be easily drawne under any shew or glimps of light4 #b4 ,by reason of that disposition which they have1 alien from the truth2 thereupon they easily imbrace those things that are contrary to this truth4 #c4 ,by reason of that disposition which they have1 agreeing with the nature of errors4 ,for sinners have in themselves the seeds1 of all sins1 errors and heresies2 so that the nature of corrupt man doth as easily receive errors1 as the tinder fire4 #d4 ,by reason of the just judgement of ,god1 whereby for the punishment of other sins they are given over to the power of errors1 #b ,thessalonians #b4aj4 ,vse #a4 ,this may serve to instruct us1 to shew the corruption and wretchednesse of our nature1 how hardly are we brought to imbrace the heavenly and saving truth1 when we are carried headlong unto damnable errors4 #b4 ,to admonish us1 that it should not be an offence unto us1 if we see many given unto errors2 because this was foretold us by the ,apostle1 and it hath a manifest reason2 so that it is not to be wondred at1 that many are given unto errors1 but that rather1 that any one doth believe the truth4 #c4 ,to exhort us1 #a4 ,unto humiliation1 in respect of this pronenesse unto error1 #b4 ,to care and circumspection that we be not overswayed by it4 ,and an ,argument whereby we may and should be stirred up unto this care1 we have in the text1 whiles they which follow heresies and hereticks1 are said to follow their destruction4 ,for not only the authors of heresies run unto destruction1 but also their followers1 as in the place of the ,thessalonians before cited4 ,in those which perish1 so that it is a signe of destruction1 to be seduced by hereticks4 ,doctrine #g4 ,the fruit of errors and heresies is speaking evill of the way of truth4 ,this is gathered from these words1 ,by reason of whom the way of truth shall be evill spoken of4 ,by the way of truth is meant the ,gospell1 or the will of ,god revealed in the ,scripture1 which shewes the true way of salvation4 ,it is said to be evill spoken of1 when the dignity thereof is violated1 most properly by reproachfull words4 ,it is said to be evill spoken of by them1 namely1 by the authors of the heresies and their followers1 in a two-fold respect1 #a4 ,when they themselves speak reproachfully of it1 as the ,scribes and ,pharisees did of ,christ4 #b4 ,while they give others occasion to speak reproachfully of it1 as the ,jewes did unto the ,gentiles1 ,romans #b4bd4 both respects seeme to be meant here by these1 for the ,greek word signifies per propter1 by1 and by reason of4 ,vse #a4 ,this may serve to instruct us1 to judge aright of the nature of sinne1 that never staies till it hath brought men to blasphemy against ,god1 and to speak evill of the way of ,god4 #b4 ,to admonish us1 #a4 ,for this cause to withstand the beginnings of sin1 lest at length we be brought also to blasphemy against the holy ,ghost1 which ,christ saith is a sin that shall never be forgiven4 #b4 ,to beware also of those men1 that durst openly speak evill of the truth2 amongst the number of whom they are to be put1 that dare mock and scoffe at the name of predestination and the predestinate4 ,doctrine #h4 ,they which propagate errors under faire pretence1 do often times seek their own gaine4 ,this is gathered from these words2 through covetousnesse with fained words3 ,covetousnesse is commonly the companion of heresies1 oftentimes the mother1 very often the ,nurse of them1 as we may see in the ,papists4 ,vse4 ,this may serve to admonish us1 #a4 ,not to believe mens fained words4 #b4 ,to beware of covetousnesse1 which is the root1 as of all evils1 so also of heresies4 ,doctrine #i4 ,miserable is the condition of those men that are seduced by hereticks2 for they are sold like beasts and cattell4 ,this is gathered from these words1 they shall make merchandize of you4 99 99 99 99 99 ,verse #c1 at the end4 ,whose judgement now of a long time lingreth not1 and their damnation slumbreth not4 ,the ,analysis4 ,hitherto we have seen the description of false teachers1 and their sins2 now followes their reproofe1 or the punishment for their sins1 that shall certainly befall them4 ,this punishment is set forth1 #a4 ,metonymically1 by the cause1 in that it is called judgement4 #b4 ,by the effect1 in that it is called damnation4 #c4 ,by the adjunct of swiftnesse and speed1 which is shewed by the negation of those things that are opposed unto swiftnesse4 ,now in generall1 lingring or slownesse is opposed thereunto2 in speciall1 slumbring1 which is put as a species of idlensse or slacknesse4 ,this swiftnesse of the punishment that shall befall them1 is set forth by the adjunct of time1 that it did not now first of all begin to make hast1 but now of a long time4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,the punishment of sinne followes after sinne4 ,this is gathered from the connexion of these words with the words foregoing3 there was the description of sin2 and here presently followes the threatning of punishment4 ,vse4 ,this may serve to admonish us1 never to think of sin1 but to adjoyne also the consideration of the punishment1 which is joyned unto sin4 ,doctrine #b4 ,this punishment proceeds from the just judgement of ,god2 for that it is here called judgement4 ,for ,god as judge of all the earth1 pronounceth sentence upon men for their sins1 and the execution of that sentence is called punishment4 ,now he pronounceth sentence according to right and a most holy law1 and therefore the punishment which ,god inflicteth is in a proper sense called judgement4 ,vse #a4 ,this may serve to refute1 #a4 prophane men1 which think that those evils that men suffer1 both publick and private1 come by chance4 #b4 ,those that are wont to complaine of the evils which they suffer1 as if ,god did deale unjustly with them1 ,genesis #ah4be4 ,deuteronomy #cb4d4 #b4 ,to admonish us1 continually to walke in the feare of the ,lord1 because we live in his sight1 that exerciseth judgement4 ,doctrine #c4 ,this judgement of ,god brings damnation upon sinners1 that is1 a privation of all good1 which pertaines unto the happinesse or well-being of man1 and the sense of all misery2 which makes that very being bitter and unpleasant4 ,vse4 ,this may serve to admonish us1 with feare to flye away from sin1 and to seek the face of ,god4 ,doctrine #d4 ,this damnation comes swiftly upon sinners4 ,reason #a4 ,because it comes long before their expectation of it4 #b4 ,because it is not deferred beyond the time which is most fit1 and appointed by ,god1 and in that respect it is said not to linger4 #c4 ,because no impediment can hinder it1 but it is deferred through ,gods mercy and long-suffering2 in that respect it is said not to slumber1 because slumbring and sleepe bindes the mind1 and hinders the actions4 #d4 ,because now of a long time before1 way is made and prepared for this damnation4 #e4 ,because the damnation it selfe1 although the wicked oftentimes are not sensible of it1 yet it takes hold of them1 and spiritually worketh in their minds and consciences4 ,vse #a4 ,this may serve to condemne those1 that give themselves wholly unto sin1 either because they think that punishment commeth slowly1 or else because they hope to escape unpunished1 ,ecclesiastes #h4aj1aa1ab4 #b4 ,to admonish us1 to make haste to repent of our sinnes1 not to linger nor slumber4 ,doctrine #e4 ,in all those things which pertaine unto judgement against sinners1 like as in all other things1 ,god doth nothing rashly1 but foreseeth1 premeditateth1 and prepareth all things4 ,this is gathered from the adjunct of time1 ,now of a long time4 ,so ,iude verse #d4 99 99 99 99 99 ,verse #d4 ,for if ,god spared not the ,angels that sinned1 but cast them downe to hell1 and delivered them into chaines of darknesse to be reserved unto judgement4 ,the ,analysis4 ,now the ,apostle proves that which he had before laid downe concerning the punishment that should befall false teachers4 ,the conclusion of this arguing is1 #a4 ,in generall propounded of all the wicked1 verse #i4 ,for there is the consequent part of that connex axiom1 the antecedent whereof begins verse #d4 and is shewed by the connexion ,if1 as1 ,if ,god spared not the ,angels1 c4 ,then afterwards in speciall1 of these false teachers themselves and their followers1 verse #aj4 ,in the generall conclusion1 verse #i4 he doth not barely set downe the condemnation of the wicked1 but also by a copulate axiom joynes together with it1 the deliverance of the godly from that temptation1 which ariseth unto them by means of the wicked4 ,and the reason is1 because the ,apostles purpose was1 so to reprove the wicked1 that he might in the mean time comfort the godly1 and strengthen them against all the temptations1 whereunto they were obnoxious by means of the wicked4 ,in the antecedent part of this arguing he sets downe three arguments1 which are as so many examples judgements of ,god against the wicked2 they may make three syllogismes to prove one and the same conclusion4 ,the first example is of the ,angels that fell1 verse #d4 ,the second is of the old world1 verse #e4 ,the third is of ,sodome and ,gomorrha4 ,the syllogismes are knit together1 after this manner3 ,if ,god spared not the ,angels1 nor the old world1 nor ,sodome and ,gomorrha2 then he will not spare these false teachers1 nor the like wicked men2 ,but the former is true1 by the testimony of ,scripture1 ,therefore1 c4 ,these examples in respect of the generall conclusion1 which is set downe1 verse #i4 are as species unto their genus4 ,but in respect of the speciall conclusion w is set down1 verse #aj4 they are as comparata1 partly alike1 partly greater4 ,that wherein they are alike1 consists therein1 as ,god condemned those sinners1 so also will he condemn these4 ,their inequality therein2 if ,god spared not his most excellent creatures1 the ,angels1 nor the old world1 nor those cities2 then much lesse will he spare these false teachers4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,the judgements of ,god which he hath executed from the beginning of the world were ordained to be examples for us4 ,this is evidently gathered from all this arguing of the ,apostle1 and it is plainly taught us1 verse #f4 ,so #a ,corinthians #aj4f4 they are called types1 that is1 ensamples2 which appears also by verse #aa4 which sense of the words ,beza and others have missed4 ,reason4 ,the reason of this truth is ,gods unchangeable nature and constant justice1 whereby he is alwayes like himself1 not only inwardly and in himselfe1 but also outwardly towards us in the dispensation of his punishments and rewards1 if we look to the substance of ,god4 ,hence is it1 that by this argument the godly are both confirmed in their hope1 ,isaiah #ei4a4 #i4i1aj4 and assured of the destruction of all their enemies1 and of all those that give themselves over unto impiety4 ,vse #a4 ,this may serve to instruct us1 so to read the sacred ,history1 not as we read profane histories and fables1 either for delight1 or to be informed only in the knowledge of the times1 or in things that have bin done2 but alwayes to observe ,gods warnings and apply them unto our own use4 #b4 ,to admonish us1 not to deceive our selves1 as if we had a priviledge to sin above other men1 or as if ,god would not deale so severely with us1 if we should continue in our sins1 as he did heretofore with those whom he destroyed3 99,other mens harmes should teach us to beware of the like sins4 ,in the first example we have1 first1 ,the object of ,gods judgement1 ,the ,angels that sinned4 ,secondly1 the manner how he dealt with them1 ,if he spared them not4 ,thirdly1 the degree of this judgement1 present1 and to come3 present1 that they were adjudged unto damnation2 and to come1 that they were to be reserved unto judgement4 ,the sin of the ,angels is not particularly set downe in the ,scriptures1 because it doth not so much pertaine to our edification and salvation1 to know their sin1 as it doth to know our own sins4 ,but in generall we are taught1 that they kept not their first estate4 ,iude verse #f4 that is1 they left that estate wherein ,god had placed them1 and afterwards exercised envie1 lying1 murther towards men4 ,we are taught also that the number of those that fell was great2 thence it is that the ,apostle here speaks in the plurall number4 ,they are said to have been cast down to hell1 #a4 ,by reason of the change of their estate1 because from that wonderfull high condition1 which they had received by creation1 they were cast downe to the lowest of all4 #b4 ,by reason of the change of their place1 because from the place of blisse1 where they were round about the throne of ,god with the other ,angels1 they were thrust downe into a lower place fit for sin and misery3 ,but that this place is in the lowest parts of the earth1 as the ,papists would have it1 it cannot be shewed out of the ,scriptures1 but rather the contrary3 for they are said to be in the aire1 and to rule there1 and to go about the earth seeking to devoure men4 ,this at least is plaine out of the ,scripture1 and it should suffice such as are not over-curious3 #a4 ,that they suffer a great change of estate4 #b4 ,that they are excluded from their first habitation4 #c4 ,that they are in that place1 where they receive pnam damni sensus1 the punishment of losse1 and the punishment also of sense4 ,they are said to be delivered into darknesse1 partly in respect of sin1 partly in respect of misery3 for both are signified by darknesse in the ,scriptures4 ,they are said to be delivered into chains1 by a metaphor taken from malefactors that are condemned1 who are kept in prison bound with chains4 ,now these chains are1 #a4 ,a hardning in their sins4 #b4 ,a despaire of all deliverance4 #c4 ,a fearfull looking for that misery whereof mention is made1 ,hebrews #aj4bg4 #d4 ,the providence of ,god which alwayes watcheth over them1 to keep and punish them4 ,they are said to be reserved unto judgement1 because they are bound so fast with these evils1 that they can never escape2 and yet these are but the beginnings of the evils1 which they must farther undergo4 8wold0 replaced with 8would0 ,doctrine #b4 ,there is no dignity that can exempt a sinner from the judgement of ,god4 ,this is gathered from the nature of the ,angels4 ,reason4 ,because dignity doth not lessen the sin1 but aggravate it4 ,for he that hath received much1 owes much1 and of him much is required4 ,use4 ,this may serve for admonition1 that men should not trust to such staffes of reed4 ,doctrine #c4 ,that severity is due unto sin1 that sinners should not be spared4 ,this is gathered from these words1 ,he spared not4 ,reason #a4 ,because sinners alwayes abuse the goodnesse of ,god4 #b4 ,they spare not the glory of ,god1 but themselves4 ,vse #a4 ,this may serve to instruct us1 to ascribe it unto the grace and mercy of ,god1 that he hath hitherto spared us4 #b4 ,to exhort us1 not to contemne this long-suffering of ,god1 but thereby to be led unto repentance1 ,romans #b4d4 ,doctrine #d4 ,by sinne a sinner is cast downe from the place and condition which he had before4 ,this is gathered from these words2 cast down to hell4 ,reason4 ,because sin is an aversion from ,god4 ,now as the communion which we have with ,god1 makes us to ascend into a high condition1 even into ,heaven it selfe1 so that our conversation is in heaven1 as it is ,philippians #c4bj4 ,so also aversion from him makes us to descend1 even untill we come unto hell it selfe4 ,vse4 ,this may serve to admonish us1 not to trust the devill1 nor our own imaginations1 as if we could ever attain any good by sinning4 ,for so our first parents were deceived1 when they thought to make themselves like unto ,god by sin1 they were made like unto the devill4 ,doctrine #e4 ,the darknesse of misery followes the darknesse of sinne4 ,this gathered from these words2 delivered them into chaines of darknesse4 ,reason4 ,because the light is the same1 whereby we are directed1 and whereby we are perfected2 therefore the privation of perfection and happinesse followes the privation of direction4 ,use4 ,this may serve to admonish us1 alwayes to walk in the light1 as children of the light1 if we desire to avoid utter darknesse4 ,doctrine #f4 ,sinners are held in sinne and in their misery1 as it were with bonds4 ,this is gathered from that3 ,chaines4 ,reason4 ,because the sins themselves are the snares of the devill1 #b ,timothy #b4last4 ,lamentations #a4ad4 ,there are other reasons given of this thing in the ,analysis4 ,vse4 ,this may serve to admonish us1 betimes to pray for deliverance from our sins1 which then we shall obtaine1 when we do flye unto ,christ1 who gives deliverance unto the ,captives2 ,luke #d4ah4 ,doctrine #g4 ,the extreamest punishment of sinners is deferred unto the last judgement of ,god4 ,use4 ,this may serve for instruction1 that no man should please himselfe therein1 that he suffers afflictions in this world1 as if therefore he should escape free in the world to come1 which is the miserable comfort of some men4 99 99 99 99 99 ,verse #e4 ,and spared not the old world1 but saved ,noah1 the eighth person1 a ,preacher of righteousnesse1 bringing in the flood upon the world of the ungodly4 ,the ,analysis4 ,the second and third example of ,gods justice towards sinners are not barely propounded1 as the first was1 but are illustrated by different examples1 or by examples of ,gods mercy1 which he shewed towards the godly1 while he destroyed the wicked4 ,the reason is1 that both parts of the conclusion1 which is set down1 verse #i4 might be fitly inferred2 where the deliverance of the godly is joyned together with the destruction of the wicked4 ,in the former of these examples is set downe1 #a4 ,the object of ,gods justice1 materially1 the old world1 which is more formally explained by the adjunct of impiety1 whence it is called the world of the ungodly4 #b4 ,this justice is also illustrated by the instrument thereof1 namely1 the bringing in of the flood upon the world of the ungodly4 ,the object of ,gods mercy is made to be ,noah with his family3 who are described1 #a4 ,by their small number1 wherein his family was contained1 which is said to be eight4 ,this ,peter shewes1 #a ,epistle chapter #c4 verse #bj4 #b4 ,by the effect1 that he was a ,preacher of righteousnesse4 ,for the office or duty is not here commended1 but the act or exercise of this duty4 ,for the duty was common to him with many more1 but the exercise of it was proper unto himselfe4 ,the ,doctrines arising here-hence4 ,doctrine #a4 ,the multitude of those that sinne doth not hinder ,gods justice from executing his judgements upon them for their sinnes4 ,this is gathered from this2 ,he spared not the whole world4 ,for as it was with dignity in the ,angels1 so it is also with the multitude now in the world4 ,reason #a4 ,because the multitude doth not lessen1 but rather increase the guilt of sinne1 and more fill up the measure thereof1 as it is in the ,proverbe1 ,qui peccat exemplo1 bis peccat1 he that sins with example1 sins twice3 ,so he that sins with many examples1 sins often times1 if the thing be rightly considered4 ,as if a man should see another fall in a slippery way1 and not take the more heed unto himselfe therein1 but fall into the same place and after the same manner1 he is much more taxed by men1 then if he had fallen alone1 or first of all3 so is it also in these4 #b4 ,because the multitude which seemeth unto us a great thing1 as if it could withstand ,gods anger1 is before ,god like unto water1 that fals from a bucket4 ,vse4 ,this may serve to admonish us1 not to follow a multitude to do evill4 ,and so much the more necessary is this admonition1 because we are all too prone to go in the way of the multitude2 which fault also we seeme to commit with some reason4 #a4 ,because that we presume that many eyes see more then one1 whence it is that the voice of the people is often taken for the voice of ,god4 #b4 ,because the labour of examination seemes too difficult1 and almost impossible4 #c4 ,because that which all men do1 usually goes unpunished among men1 and we conceive the like thing of ,god4 #d4 ,because he that doth not follow the multitude1 shall gaine a multitude of enemies1 and such as hate him4 ,but the contrary reason1 which is of greater value then all those1 is that of ,christ1 ,matthew #g4ac4 ,broad is the way that leadeth to destruction1 and many there be which go in thereat4 ,to the first reason or objection we answer2 that one eye of a man that seeth1 perceives more1 then a thousand blind eyes4 ,the world or the multitude of the world is blinded2 therefore one ,christian which hath the eye of his mind inlightned by the ,spirit1 and followes the light of ,gods word1 can see more then a great multitude of others4 ,to the second we answer1 that the duty of examination lies upon all and every one4 ,and they had need to do it1 not only as they are ,christians1 and as ,christ commands them1 to prove all things1 and hold fast that which is good1 but also as they are men3 for it is not a humane1 but a brutish thing to follow the multitude of those that go before1 without judgement4 ,to the third we answer1 that the wayes of ,god are not as the wayes of men3 ,men winck at many1 either out of ignorance1 or impotency1 or for feare1 and the like imperfections which are not incident to ,god4 ,to the fourth we answer1 ,if ,god be with us1 who can be against us8 ,doctrine #b4 ,the creatures which are most necessary and profitable unto us1 by sin are made our enemies and hurtfull unto us4 ,this is gathered from the flood of waters1 that destroyed the old world4 ,now nothing is more necessary and profitable unto us then water4 ,reason4 ,because the creatures are the servants and hoast of ,god1 and therefore they depend upon his will1 and pleasure1 and command both for war and peace1 ,hosea #b4ah4 ,vse #a4 ,this may serve to admonish us1 so much the more to beware of sin4 #b4 ,to instruct us1 if we would have any true comfort from the creatures1 to lay the foundation thereof in our reconciliation with ,god4 ,doctrine #c4 ,god in the midst of judgement towards the ungodly1 is mercifull towards the godly4 ,this is gathered therehence1 that when he destroyed the world1 he saved ,noah4 ,reason4 ,because ,god doth not execute judgement according to the fiercenesse of his anger or fury1 as men oftentimes use to do1 but according to the counsell of his most perfect wisdome4 ,use #a4 ,this may serve to instruct us1 not to ascribe those things unto fortune or chance1 which happen unto us or others in this kind4 #b4 ,to comfort us1 because in a world of all dangers and judgements1 we may flye unto the mercy of ,god4 ,doctrine #d4 ,there are wont to be but a few godly men in the world4 ,this is gathered therehence1 that ,noah is called the eighth of the godly1 or rather he may be called the seventh1 because ,cham was cursed4 ,reason #a4 ,in respect of ,god1 because he gives this grace but unto a few1 that his goodnesse and mercy towards them may appeare the more abundant4 #b4 ,in respect of the second causes1 and of the nature of the thing it selfe1 because that which is most difficult1 and of the greatest care and perfection1 is not wont to be found but in few4 ,the gifts of nature are common unto all2 of art and industry to fewer1 but the gifts of grace to fewest of all4 ,there are more good ,taylors1 then good ,physitians1 and more good ,physitians then good ,kings4 ,so that that hath the greatest perfection1 which is given but to a few4 ,vse #a4 ,this may serve to admonish us1 to be so much the more diligent to make our election and calling sure4 #b4 ,to exhort us1 to give ,god thanks1 that he hath made us partakers of that happinesse1 which he grants but to a few4 ,doctrine #e4 ,all the godly1 that will be made partakers of ,gods mercy1 must be preachers of righteousnesse1 as ,noah was4 ,now righteousnesse is preached not only in words1 but also in deeds4 ,for so it is wont to be said1 ,the thing it selfe speaketh1 not the tongue only1 ,philippians #b4ae1af4 ,reason4 ,because no man can escape the revenging justice of ,god1 unlesse he labour to follow and advance the righteousnesse that is prescribed by him4 ,vse #a4 ,this may serve to condemne and reprove those1 that are rather ,preachers of unrighteousnesse1 then of righteousnesse4 #b4 ,to exhort us1 more and more to stir up our selves to have a care of this duty4 99 99 99 99 99 ,verse #f4 ,and turning the ,cities of ,sodome and ,gomorrha into ashes1 condemned them with an overthrow1 making them an ensample unto those that after should live ungodly4 ,verse #g4 ,and delivered just ,lot1 vexed with the filthy conversation of the wicked3 ,verse #h4 7,for that righteous man dwelling among them1 in seeing and hearing1 vexed his righteous soule from day to day1 with their unlawfull deeds47 ,the ,analysis4 ,in these verses is contained the third example1 which is divided after the same manner1 as the second was4 ,for here he speaks of the judgement of ,god upon the wicked1 and his mercy towards the godly4 ,the object of his judgement are the ,cities of ,sodome and ,gomorrha2 the manner is1 by fire1 which is intimated in these words1 turned into ashes4 ,the degree is1 in their utter overthrow2 the end and use is1 to warne those that should after live ungodly4 ,for such judgements are ensamples not of a wicked life1 but of the condemnation that hangs over the heads of those that live ungodly2 and so they are ensamples to move men1 not to do the like2 but to take heed lest if they do after the like manner1 they suffer also after the like manner4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,no society of men or policy can hinder the judgement of ,god1 which he will bring upon them for their sins4 ,number omitted in text4 ,for as in the first example there was the dignity of the ,angels1 in the second the multitude of men1 so also in this place society and policy2 and ,cities that were so noble1 ,sodome and ,gomorrha4 ,for they were ,cities that were brought into government1 they had ,kings1 ,genesis #ad4b4 ,this ,doctrine is propounded1 and proved1 ,proverbs #aa4ba4 in #af4e4 it is repeated4 ,reason4 ,because the guilt of sin is not lessened1 but increased by means of societies1 if they favour sinnes3 for they pervert the end whereunto they were ordained4 ,for whereas the end of all societies is to restraine sinne1 and to advance righteousnesse1 #a ,timothy #b4b4 and they on the contrary cherish sin and impugne righteousnes1 they do provoke the anger of ,god more1 then if they were not such societies4 ,the sin of these ,cities is said to be grievous1 and crying1 ,genesis #ah4bj4 ,this may serve for admonition1 that ,citizens or ,magistrates should not trust too much to their wealth1 so that thereby they should be made the more bold to sin4 ,doctrine #b4 ,the same judgements of ,god are executed by contrary causes4 ,this is gathered therehence1 that whereas the old world was destroyed by water1 those ,cities were overthrowne by fire4 ,vse4 ,this may serve for admonition1 that sinners should not therefore think themselves safe1 because they have escaped one judgement2 for when they are farthest off from one evil1 another is ready to fal upon them1 ,amos #e4ai4 ,doctrine #c4 ,extreame judgements follow extreame sins4 ,this is gathered therehence1 that this was an utter overthrow1 because that these ,cities had filled up the measure of their sins4 ,reason4 ,the reason is taken from the proportion1 that is betwixt sin and the punishment of sin4 ,vse4 ,this may serve to admonish us1 if we cannot altogether avoid sin1 yet with feare and trembling to shun the progresse and continuance in sin4 ,doctrine #d4 ,they that are unto others examples of sin1 shall be also unto them examples of punishment4 ,this is gathered from these words3 ,making them an ensample4 ,vse #a4 ,this may serve to admonish us1 so much the more to take heed1 that we give no scandal unto others1 or to be an example in sin4 #b4 ,to exhort us to increase in godlinesse by the examples of ,gods judgements upon sinners4 ,for that is the use and end of them1 ,amos #d4ab4 ,the other part of the ,analysis4 ,the object of mercy is ,lot1 who is described1 #a4 ,by the adjunct1 that he was righteous4 #b4 ,by the effect1 that his soule was vexed with the wickednesse of the ungodly1 which is more largely set forth1 verse #h4 #a4 ,by the internall cause1 which was his righteousnesse4 #b4 ,by the externall cause1 which was their ungodlinesse4 #c4 ,by the means1 wherby the external cause or the object did work that effect4 ,and they were the senses of hearing and seeing4 #d4 ,by the occasion1 which was his dwelling amongst them4 #e4 ,by the adjunct of time1 which was continually4 #f4 ,by the degree1 which was the highest1 as if he had beene put upon the rack2 he vexed1 in ,greek it is 1 tormented4 ,besides those that are common unto ,lot with the example of ,noah1 there are these ,doctrines to be observed4 ,doctrine #a4 ,men are accounted righteous or unrighteous in the sight of ,god1 not so much for some one deed1 as for the whole course of their life4 ,this is gathered therehence1 that ,lot is here called righteous1 who notwithstanding is spoken of in the ,scripture to have committed a most hainous sin4 ,for those that are said to be righteous in the ,scriptures1 are so called1 either in respect of the imputation of ,christs righteousnesse1 or in respect of some particular cause wherein they shew themselves righteous1 or in respect of that inherent righteousnesse1 which1 though it be imperfect1 yet is it sincere and pleasing unto ,god4 8righteteous0 replaced with 8righteous0 ,vse #a4 ,this may serve to refute the ,papists and others1 who as soone as they reade that any one is called righteous in the ,scriptures1 presently conclude that a man may fulfill the whole law1 and stand upon his own merits before ,god4 #b4 ,to comfort the godly1 who sometimes fall through infirmity4 ,for if they continually labour to please ,god1 ,god in mercy accounts them righteous4 ,doctrine #b4 ,there are sometimes righteous men found in the midst of the ungodly4 ,this is gathered therehence1 that righteous ,lot dwelt amongst the ,sodomites4 ,vse #a4 ,this may serve to refute those1 that when they sinne put the fault upon others with whom they live1 as if they could not be godly because others are wicked4 #b4 ,to exhort us1 to strengthen our minds against the wickednesse of the age1 and places1 or men1 amongst whom we live4 ,for like as that servant deserves well of his ,master1 that sticks close unto him1 when all others forsake him2 so also are they most acceptable unto ,god1 that adhere unto him1 when all others not only forsake him1 but also are against him2 so did ,noah1 ,genesis #f4h1i4 ,doctrine #c4 ,those that are righteous1 even whiles they live amongst the ungodly1 are grieved for their impiety4 ,this is gathered therehence1 that ,lot vexed1 c4 ,so ,psalms #aai4aeh4 ,acts #ag4af4 ,reason4 ,because when godly men do most of all desire1 and take care for to advance the glory of ,god and the salvation of others1 they cannot but be grieved1 when they see no reckoning made of either4 ,vse #a4 ,this may serve to condemne those1 that take delight in no company so much as in the company of the ungodly4 #b4 ,those that are not sorry for their own sins1 much lesse for others4 ,i suspect this 8#b40 is a misprint4 ,this is not a new point but an expansion of the first sentence4 #b4 ,to instruct us1 to judge of our selves hereby1 in that conversation which we have with wicked men4 ,for if we are thus wrought upon1 when we see it1 then it is a signe of a good conscience4 99 99 99 99 99 ,verse #i4 ,the ,lord knoweth how to deliver the godly out of temptations1 and to reserve the unjust unto the day of judgement to be punished1 or suffering punishment4 ,the ,analysis4 ,this is the generall conclusion1 the premisses whereof the former examples make up1 and it is disposed in a copulate axiom1 the former part whereof is of the mercy of ,god1 and the latter of his justice4 ,where we may take notice of the reason of this order1 which may be two-fold4 #a4 ,because in the premisses he had spoken of mercy in the last place2 therefore that the connexion might be evident1 he puts it first in the ,conclusion2 and because he intends to speak more at large of the wicked afterwards1 therefore he mentions ,gods justice towards them in the last place4 #b4 ,the ,apostle doth first of all conclude the mercy of ,god towards the godly1 because it was his primary intent and purpose to comfort and strengthen the godly4 ,the object of ,gods mercy is the godly4 ,the act and effect thereof is1 to deliver them from temptation4 ,the object of his justice is the wicked4 ,the act and effect thereof is1 to reserve them unto the day of judgement4 ,where he addes the manner how they shall be reserved1 namely so1 that they shall in the meane time suffer punishment4 ,the cause and reason of these acts and effects1 as well of his mercy as his justice1 is the wisdome of ,god1 or his knowledge joyned together with his will2 as that first word intimates unto us1 ,the ,lord knoweth4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,we have need of divers arguments to confirme our faith touching the mercy and justice of ,god4 ,this is gathered therehence1 that the ,apostle was so carefull to conclude this1 and by so many arguments4 ,reason #a4 ,because faith is not1 as knowledge and sense is1 to have such a full and evident assurance1 as excludes all manner of doubting1 but it hath some obscurity in the object1 and so admits of divers doubtings1 which must be removed by such-like arguments4 #b4 ,the imperfection of our faith1 which must be helped by these means4 #c4 ,the multitude of objections and temptations1 which fight against this faith4 ,vse #a4 ,this may serve to reprove the security and presumption of those1 that feele no want in this kinde4 #b4 ,to admonish us1 to use all diligence1 and to search out all the arguments that may be1 to edifie our selves in this faith4 ,doctrine #b4 ,they that are truly righteous1 so that they are vessels of the mercy of ,god1 are also godly4 ,this is gathered therehence1 that here they are called godly1 who before in the example of ,noah and ,lot1 were called righteous4 ,reason4 ,because no righteousnesse can be pleasing unto ,god1 which is not referred unto him and his honour2 now this is done no other way1 but by piety4 ,vse4 ,this may serve to admonish us1 not to rest or please our selves in any righteousnesse1 that is separated from true piety towards ,god4 ,doctrine #c4 ,the sting of every evill of punishment1 whereunto men are obnoxious in this life1 is temptation4 ,this is gathered therehence1 that deliverance from temptation is here put for deliverance from all evill4 ,reason4 ,because the afflictions or miseries of this life become hurtfull unto us only by that means1 and as they are in us occasions or motives unto sin4 ,for that is the nature of temptation1 whereof mention is here made1 to induce men unto sinne4 ,vse #a4 ,this may serve to admonish us1 to beware of the temptation that is in the evill1 more then of the evils themselves4 #b4 ,to instruct us1 to judge aright of the mercy of ,god towards the godly2 for although they are not presently delivered from the afflictions themselves1 yet if they be delivered from the temptation of them1 they have great experience of ,gods mercy towards them4 ,doctrine #d4 ,god doth very well know how to performe all those things that he hath either promised to the godly1 or threatned to the wicked4 ,vse4 ,this may serve to admonish us1 not to judge of the event of these things1 or of the successe of the godly or the wicked1 according to those things that we see1 but to referre all these things unto the knowledge and wisdome of ,god1 resting upon the beliefe of those things which he hath promised4 99 99 99 99 99 ,verse #aj4 ,but chiefly them that walk after the flesh in the lust of uncleannesse1 and despise government3 presumptuous are they1 selfe-willed3 they are not afraid to speak evill of dignities4 ,the ,analysis4 ,in this verse is contained the particular conclusion of the former arguing3 because he doth particularly apply unto the false teachers of that age1 that which he had affirmed in generall of the unjust1 verse #i4 ,therefore this particular conclusion is joyned with the generall1 not by a bare copula1 but by a gradation from the lesse to the greater1 as it is intimated in that first word1 ,but chiefly3 as if he had said1 that all the unjust should indeed suffer punishment1 but those most certainly1 and most heavily1 that are such as the false teachers are here described to be4 ,now they are described both in generall1 and in particular4 ,in generall the effect of their wicked walking1 in those words1 them that walke4 ,of which effect1 #a4 he shewes the principall cause1 which is1 the flesh4 #b4 ,the administring1 or next cause1 which is the lust of the flesh1 that is1 the vicious motions and inclinations of corrupt nature3 which is illustrated by the proper effect thereof1 uncleannesse1 because the motions of the flesh do spiritually defile the soules of men1 so that it makes them polluted in the sight of ,god4 ,the particular description is by a particular sin1 which is1 a contempt of lawfull authority3 which sin is illustrated by its effect1 that is1 that they do contemptuously reproach dignities2 where he shewes the manner of this effect which is adjoyned1 that they do it boldly and selfe-willed4 ,the ,doctrines arising here-hence4 ,doctrine #a4 ,although all sinners may deservedly feare the judgement of ,god1 yet there are some that may more certainly expect the severity of that judgement4 ,this is gathered from these words2 ,but chiefly them4 ,reason4 ,by reason of that proportion which is kept betwixt the sins and their punishments4 ,now they that may most certainly expect this severity of judgement1 are such especially1 as are very much given unto those sins1 whereby we read in the ,scriptures that men have brought upon themselves swift destruction4 ,use4 ,this may serve to admonish us1 most of all to beware of those sins that do most hasten our damnation4 ,doctrine #b4 ,there is no one sin so heinous1 as to walk in the wayes of a sinner4 ,this is gathered from these words2 ,but chiefly them that walke4 ,reason #a4 ,because the act of sin doth not so much condemn as the habit of sin2 like as on the contrary1 the habit of any vertue doth much more commend a man1 then any particular act1 though it be of great note4 #b4 ,because he that walks in the way of sin1 addes impenitency unto his sins2 now impenitency doth condemne men more then any sin1 because there is no way to escape the anger of ,god1 but by repentance4 ,vse #a4 ,this may serve to condemne those1 that please themselves therein1 that they are not murtherers1 nor adulterers1 nor robbers1 c4 when in the meane time they walk in the way of other sins1 who do either contemne the worship of ,god1 or neglect faith1 hope1 and charity1 and are altogether ignorant of the like vertues4 #b4 ,to admonish us1 to take heed unto our selves1 by a timely and daily repentance1 that we walk not in sins1 though we cannot abstain from all sin4 ,sinners are not so much hatefull unto ,god1 as the workers of sin1 and such as walk in it4 ,doctrine #c4 ,there is in all men while they are in this world1 some cause pricking and stirring them up unto sin4 ,this is gathered therehence1 that the flesh is here put as the beginning of all those sins1 whereunto these wicked men were given4 ,now it is called the flesh1 because it doth extend it selfe as largely as the flesh or body of man1 being carnall3 and so is in all and every particular man in common and without any exception4 ,this is proved first ,galatians #e4ag4 ,iames #a4ad4 ,matthew #ae4ai4 ,secondly1 it is confirmed also by reason and experience1 because when there is no outward object or perswasion that can induce us unto sin1 yet we feele such little sparks arising in our selves1 that will set the whole man on fire1 if they be not quenched betimes4 ,vse #a4 ,this may serve for instruction1 #a4 ,to refute their dreame1 which imagine a perfection in this present life4 #b4 ,to refute the ,papists1 who say that concupiscence after ,baptisme is not formally a sin4 ,for that which of its own nature produceth sin1 must needs have the nature of sin4 ,for quale effectum1 talis causa1 such as the effect is1 such is the cause4 #b4 ,to admonish us1 diligently to beware not only of outward provocations1 that might lead us into temptation1 but also of our selves and our own hearts2 for there lyes our greatest danger4 ,doctrine #d4 ,sinne doth not consist only in outward words and deeds1 but also in the inward lusts and affections1 which are contrary unto the law of ,god4 ,reason #a4 ,the first reason is taken out of the places of ,scripture1 wherein ,god is called a ,spirit1 and is said to look most unto the ,spirit and heart of man4 ,sidenote3 ,matthew #ae4ai4 #b4 ,the second is taken out of those places1 where sins are said to come from the heart4 ,for sin can come from the heart no other way1 but by the means of such vicious lusts of the flesh4 8fro0 replaced with 8from0 #c4 ,from the expresse words of ,god1 ,genesis #f4e4 #h4ba4 #d4 ,the same is shewed unto us by the contraries1 because the inward affections of men1 that are good1 are very pleasing unto ,god3 ,therefore after the like manner evill affections and desires must needs displease him4 ,the amplification of this truth may be taken therehence1 that there is no sin properly in the outward words1 and deeds1 but as they depend upon the inward affection of the heart4 ,for if it were otherwise1 then a man might be compelled unto sin1 which is altogether untrue1 and contrary to common sense4 ,use4 ,this may serve to refute and condemne those1 that take little or no care at all1 about their thoughts or inward affections1 so that they can any way excuse their outward words and deeds4 #b4 ,to admonish us1 therefore to watch over our inward affections and thoughts4 ,for this is the property of a true ,christian4 ,those that are out-side ,christians1 look only unto outward things2 they that do inwardly and in heart feare ,god1 are no lesse carefull of their inward thoughts then they are of their outward words4 ,doctrine #e4 ,sins of this kind1 like as all others also1 do defile a man4 ,some sins are said in a speciall manner to defile a man1 namely such1 as pertain unto the unlawfull copulation of the flesh1 and transgresse the tenth ,commandement4 ,reason4 ,because they do in their nature also defile the body and person of a man4 ,but all sins do also defile the soul of man1 because they leave a blemish behind them1 which makes the soul of the sinner deformed1 and lesse pleasing unto ,god1 ,matthew #ae4bj4 ,this is it which was heretofore signified in the ,ceremoniall ,law by all those uncleannesses1 separations1 washings1 and purgings1 which are so frequently spoken of by ,moses4 ,this also is that1 which is intimated unto us in ,baptisme4 ,use #a4 ,this may serve to condemn those1 that do not only take delight in their sins1 but also seeme to boast of them1 as if they should glory in their own dung4 #b4 ,to admonish us1 to learne hence more and more to abhorre all sin1 as a most filthy and detestable thing4 ,besides that generall defiling which is common to all sinne1 the ,apostle seems here to intimate that speciall defiling1 which is in wantonnesse1 as it appears by verses #ad4 #ah4 ,but of this we shall have a fitter opportunity to speak afterwards4 ,doctrine #f4 ,it is a most heinous sin to despise government1 or the superiour lawfull power4 ,this is confirmed1 ,romans #ac4a1b4 ,reason #a4 ,because they which despise lawfull power1 despise the ordinance of ,god4 ,it is the ,apostles reason in the same place4 ,for although ,god hath prescribed unto men no speciall forme of government1 yet he hath appointed1 that there should be some certaine kind of governing1 and so approves of all power1 which is not contrary unto nature1 or unto his revealed will4 #b4 ,because such a contempt is against the common good1 and tends to the disturbance of humane society4 #c4 ,because it gives occasion to the overflowing of all other sins4 ,for this is the reason why the authority of superiours is established in the first ,commandement of the second ,table1 because if that be despised or neglected1 all the other ,commandements1 not only of the second1 but also of the first table1 are quite destitute of those things that should strengthen them1 as touching those means which men can use4 ,vse #a4 ,this may serve to refute the ,anabaptists and those that tread in the steps of such hereticks1 whiles they maintaine that the civill ,magistrate is clean contrary to ,christian religion4 #b4 ,to reprove those1 that although they confesse the power in words1 yet in their deeds resist it1 nor do they respect it farther then it makes for their lusts4 ,doctrine #g4 ,the effect of contempt is1 to reproach a man1 and speak evill of him4 ,reason4 ,because reproaches and contumelies come properly from pride1 whereby a man thinks himself better then another4 ,for otherwise he could not reproach another man1 but the same reproach would fall upon himselfe also4 ,contempt is the daughter of pride1 and the mother of such nephewes4 ,use #a4 ,this may serve to admonish all ,christians1 to abstaine from reproachings and evill speakings4 ,for there is none that dares affirme that it is lawfull for him to despise his brother4 #b4 ,to admonish us1 to beware of pride and the contempt of others1 if we would not break forth into such sins1 that are so unworthy of a ,christian man4 ,question4 ,here ariseth a question1 ,whether we may not sometimes reprove the sins of men somewhat sharply8 ,answer4 ,that this is lawfull is proved by the approved practise of the ,prophets1 ,apostles1 and of ,christ himselfe also2 but with these cautions4 #a4 ,that the sin which we reprove be manifest4 #b4 ,that the check be so directed1 that it be done to the sin rather then to the man4 #c4 ,that there be together with it a manifestation of our charity4 #d4 ,that we be not moved unto this vehemency chiefly by our own private injuries1 but by the zeale that we beare unto the glory of ,god and the salvation of others4 ,doctrine #h4 ,amongst those circumstances of sinne1 mentioned in the text1 there is none whereby it is more aggravated1 then stubborn boldnesse1 and selfe-willednesse4 ,this is gathered from these words3 ,presumptuous1 selfe-willed1 c4 ,reason #a4 ,because they are tokens of a will sinning with full consent4 #b4 ,they are tokens of a seared conscience4 #c4 ,they are most contrary unto repentance4 ,vse #a4 ,this may serve to condemne those1 that account it a great praise unto themselves1 that they are bold to commit all kind of villanous acts3 they neither feare men1 nor ,god himselfe2 as it is said of the unjust ,judge in the ,gospel4 #b4 ,to admonish us1 although we cannot wholly abstaine from all sin1 yet to take heed that we do not please our selves in any sin1 nor to go on and persist stubbornly1 and presumptuously in it4 99 99 99 99 99 ,verse #aa4 ,whereas ,angels which are greater in power and might1 bring not railing accusation against them before the ,lord4 ,the ,analysis4 ,that the ,apostle may aggravate that sin1 which he had laid to charge of the false teachers in the former words1 he makes a comparison betwixt them and the ,angels1 such as is made1 verse #i4 and the #aj4 ,but in this comparison there is contained a two-fold dis-similitude1 namely1 of their condition1 and their actions4 ,their condition1 because the ,angels are high and mighty1 but these men were of a low mean condition4 ,their actions1 because the ,angels abstained from speaking evill of dignities1 but these men gave their minds unto it4 ,the former dis-similitude is set forth by a kind of inequality1 of greater and lesser1 because there is indeed a very great inequality1 but this dis-similitude ariseth from the inequality4 ,both parts of the comparison are disposed in a discreet axiom as it were to this sense4 ,although the ,angels do farre exceed these dignities in power1 yet they do not speak evill of them2 but these men1 although they be far inferiour unto them in power1 yet they fear not to speak evill of them4 ,touching the former part of the comparison two questions may be made4 ,question #a4 ,in what sense the ,angels are said to be greater in power and might8 ,answer4 ,the ,angels are said to be greater in power and might1 not so much in respect of the false teachers1 as in respect of the dignities themselves1 whereof the ,apostle here speaks4 ,and the reason is1 not only because they are of a more excellent nature then men2 but also because ,god hath set them over men1 and commanded them to watch over ,governments1 ,common-wealths1 and consequently over dignities4 ,whence they are often called in ,scripture ,dominions1 as ,ephesians #a4ba4 ,question #b4 ,how this is true1 that they do not bring railing accusation against dignities1 when ,god himselfe sometimes speaks evill of them1 and makes the ,angels to execute his malediction8 ,answer4 ,they are said to abstaine from speaking evill1 #a4 ,because they do not speak evill1 but when ,god commands them1 and therefore it is not their malediction so much as ,gods4 #b4 ,though they do speak evill of the men that are set in authority1 and do evill also unto them sometimes1 as we see in the example of ,herod1 and in the ,host of ,senacherib1 yet they do not speak evill of the dignities themselves1 which was the sin of these imposters1 of whom the ,apostle speaks4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,their sin is the greater1 who are of a lower condition1 if they wax proud and despise dignities1 then if they were set in a higher degree4 ,this is the ground of the ,apostles comparison4 ,for otherwise it would make nothing to the aggravation of the sinne of these men4 ,reason #a4 ,because his sin is the greater1 that is drawn unto sin upon the lighter occasion or smaller temptation4 #b4 ,because such men are not moved by those reasons1 that might and should with-hold them from committing such a sin1 which other men have not after the same manner4 ,vse4 ,this may serve for condemnation1 to condemne the fashion of some men of the lowest rank1 who even in that condition of life are as proud1 and more also sometimes1 then they that are in the highest degree of dignity and honour4 ,doctrine #b4 ,the ,angels are greater in power then all men4 ,vse4 ,this may serve for the comfort of the faithfull1 because ,god hath given the ,angels a speciall charge over them1 so that they are said to pitch their tents about them4 ,doctrine #c4 ,these powerfull ,angels do most religiously abstaine from all sinne4 ,for what is here said in speciall1 is to be understood also in generall4 ,vse4 ,this may serve to admonish us1 therefore the more carefully to beware of sin2 both because we are bound by the ,law at least as well as they1 and also because otherwise we cannot have those good and powerful ministring ,spirits to take care of us4 99 99 99 99 99 ,verse #ab4 ,but these as naturall bruit beasts1 made to be taken and destroyed1 speak evill of the things that they understand not1 and shall utterly perish in their own corruption4 ,the ,analysis4 ,the other part of the comparison is contained in this verse1 wherein the sin of the false teachers despising and speaking evill of dignities1 is aggravated by a new comparison of the like1 so that in this verse there is both a shewing of the dissimilitute1 and also a whole similitude explained by its parts4 ,the proposition of this similitude containes a description of naturall bruit beasts3 the ,apodosis contains a description of false teachers1 according to those qualities which they have proportionably with those bruit beasts4 ,the description of the bruit beasts contains three things3 #a4 ,their inward nature1 which is expressed by a negation1 that they are void of reason1 bruits4 #b4 ,their acts or operations1 which are said to proceed1 not from counsell1 but from nature1 naturall4 #c4 ,their end and destruction1 that they are taken and destroyed4 ,to these there are three also answerable in false teachers3 #a4 ,that they are void of judgement1 they understand not4 #b4 ,that they are carryed with a naughty passion to speak evill1 speak evill of the things that they understand not4 #c4 ,that they bring upon themselves destruction2 they shall perish in their own corruption4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,sin1 where it reignes1 turnes a man into a bruit beast as it were4 ,this is shewed in all those places of ,scripture1 where wicked men are compared unto bruit beasts1 either in generall1 or in speciall1 to ,horses1 ,mules1 ,dogs1 ,swine1 ,foxes1 ,wolves1 ,beares1 ,lions1 c4 ,yea1 they that are in greatest honour and esteeme in this world1 are accounted no otherwise of by ,god1 then as bruit beasts4 ,the ,monarchs1 in ,daniel1 are alwayes compared unto wild beasts2 and the ,roman ,emperours that persecuted the ,church1 are pointed out in the ,apocalyps by the name of the ,dragon4 ,and the ,pope is not only called a beast1 but is described as a very great monster among the beasts1 with seven heads1 and ten hornes4 ,vse #a4 ,this may serve to condemn those1 that please themselves in their sins4 #b4 ,to admonish us1 so much the more to beware of sinne1 lest at length with ,nebuchadnezzar we be cast downe from the greatest glory to the lowest condition of all4 ,doctrine #b4 ,the fountaine of all this sin and misery is the want of a right and spirituall judgement4 ,vse4 ,this may serve to admonish us1 diligently therefore to betake our selves unto prayer1 and other means1 that are sanctified by ,god1 for the enlightning of our mind1 and keeping it sound4 ,doctrine #c4 ,a signe of such a condition1 that is1 of a man turning to a bruit beast1 is1 to follow the passions of corrupted nature1 without reason4 ,vse4 ,this may serve to convict and condemne many1 that seeme unto themselves to be excellent men4 ,doctrine #d4 ,such men do corrupt also whatsoever naturall goodnesse they have in them4 ,this is gathered from this word1 corruption1 as it is explained1 ,iude verse #aj4 ,vse4 ,this may serve to admonish us1 therefore to hate and detest such courses4 ,doctrine #e4 ,such sinners are entangled in their sins1 and kept unto destruction1 like as bruit beasts in their snares1 wherewith they are taken4 ,so #b ,timothy #b4bf4 ,lamentations #a4ad4 ,vse4 ,this may serve to admonish us1 to flye from all corruption1 as we would from the snares of eternall death4 99 99 99 99 99 ,verse #ac4 ,and shall receive the reward of unrighteousnesse1 as they that count it pleasure to riot in the day time3 spots they are and blemishes1 sporting themselves with their own deceivings while they feast with you3 ,verse #ad4 ,having eyes full of adultery1 and that cannot cease from sin1 beguiling unstable soules2 an heart they have exercised with covetous practises1 cursed children4 ,the ,analysis4 ,after that description of these men1 which was set down in the three fore-going verses1 here in the beginning of this #ac verse1 is againe repeated that just punishment which they must expect3 they shall receive the reward of unrighteousnesse4 ,then he makes a new description of the same men1 that they might wax the more fierce if it were possible4 ,and he describes them by three chiefe vices1 #a4 ,by the luxury1 whereunto they gave their minds4 #b4 ,by their uncleannesse1 #c4 ,by their covetousnesse4 ,their luxury is set forth and aggravated1 #a4 ,by the adjunct of pleasure4 #b4 ,by the adjunct of time1 that it was in the day time4 #c4 ,by the effect1 that they did by this means1 as spots and blemishes1 defile not only themselves1 but also those with whom they were conversant4 ,of which effect also he shewes the cause in another effect1 that deceiving was joyned with this luxury4 ,their uncleannesse is described1 #a4 ,by the helping causes or instruments1 in these words3 ,having eyes full of adultery4 #b4 ,by the adjunct of constancy1 because they cannot cease from sin4 #c4 ,by the effect1 beguiling unstable soules4 ,their covetousnesse is explained1 #a4 ,by the primary subject of it1 in these words1 the heart1 there it was seated4 #b4 ,by the adjunct of custome1 in these words1 ,a heart exercised4 ,last of all1 the end and summe of this description is expressed1 that they are accursed children4 8exexcised0 replaced with 8exercised0 ,the ,doctrines arising herehence4 ,doctrine #a4 ,when we think of the sins of wicked men1 we should likewise think of their punishments4 ,this is gathered therehence1 that the ,apostle doth ever now and then put in this1 while he speaks of these mens sins4 ,reason #a4 ,because these two are in ,gods purpose and their own nature knit together4 #b4 ,because the consideration of sin doth oftentimes more hurt then good1 if the consideration of the punishment be not joyned unto it4 ,vse4 ,this may serve to condemne those1 that take delight only in the commemoration either of their own1 or other mens sins4 ,doctrine #b4 ,profuse luxury is a signe of a man sinning securely4 ,this is gathered out of the text1 and it is expresly set down1 ,iude verse #aa4 ,reason4 ,because such men do either not think at all of the judgements of ,god1 or do labour at least to remove such thoughts out of their minds4 ,vse #a4 ,this may serve to instruct us1 not to account such men happy1 as the multitude useth to do4 #b4 ,to admonish us to beware of such excesse4 ,doctrine #c4 ,luxury1 the more it is shewed openly1 the more it is to be condemned4 ,this is gathered from that ,epithete1 in the day time4 ,reason4 ,because it is so much the farther off from shame1 and consequently from repentance4 ,vse4 ,this may serve to condemne that impudence1 which many men have gotten4 ,doctrine #d4 ,there is the greatest danger in those sins1 from which the greatest pleasure and delight ariseth4 ,reason4 ,because pleasure is a signe of a perfect habit4 #b4 ,because pleasure is very hardly left4 ,use4 ,this may serve to admonish us1 to beware of those delights which arise from sin4 ,doctrine #e4 ,they that please themselves most in their sins1 do most defile and contaminate both themselves and others4 ,this is gathered from these words1 spots and blemishes1 as it is also ,iude verse #ab4 ,reason4 ,because the more any sin appears in the ,church1 the greater dishonour doth it bring1 not only to the sinner himselfe1 but also to the whole ,church1 whereof he is a member4 ,doctrine #f4 ,the outward members also of wicked men are full of wickednesse4 ,this is gathered therehence1 ,having eyes full1 c4 ,reason #a4 ,because out of the abundance of the heart all our faculties1 and all the instruments of operations receive impressions answerable unto the heart4 #b4 ,because sin1 or temptation unto sin is admitted into the heart it selfe by the outward senses1 as by channels or gates2 so that the eyes and such like corporeall instruments are filled two wayes1 both in the ingresse and the egresse of sin3 ,whence it comes to passe1 that as the gates of a great ,city use to be fuller then the other parts of the ,city1 by reason of the frequent ingresse and egresse of people1 so also are the eyes of such like men4 ,use #a4 ,this may serve to instruct us1 to see and bewaile the miserable condition1 whereunto men are obnoxious by reason of sin2 because they have no part clean or void of sin4 #b4 ,to admonish us1 to use all care to cleanse our selves1 and all our faculties and parts both of body and mind from such uncleannesse4 ,doctrine #g4 ,the uncleannesse of the body is oftentimes joyned with impurity of religion4 ,this is gathered from these words2 adultery4 ,reason #a4 ,because the hindring cause or that which keeps it off is removed1 namely1 pure religion4 #b4 ,because this is the just judgement of ,god1 ,romans #a4bf4 #c4 ,because by reason of these carnall affections men do withdraw themselves from piety1 or impugne it4 ,vse4 ,this may serve to admonish us1 so much the more religiously to imbrace purity in religion4 ,doctrine #h4 ,in such men covetousnesse is oftentimes joyned with their impiety4 ,this is gathered from these words1 covetous practises4 ,reason4 ,because that doth chiefly pertaine to the rule and sway which the devill exerciseth over his servants1 #a ,iohn #b4af4 #b4 ,because by covetousnesse they seek those things that serve to nourish their impurity of life4 ,vse4 ,this may serve for a generall admonition1 to abstaine even from the least sins1 if we would not admit of others also4 ,doctrine #i4 ,the exercising of the heart unto such sins1 doth very much strengthen and increase them4 ,this is gathered from that word3 ,a heart they have exercised4 ,reason #a4 ,because exercising a mans selfe unto sin brings in and increaseth the habit4 #b4 ,it is a token that a man takes pleasure in such sins4 ,for no man doth willingly exercise himselfe in those things wherein he takes no delight4 ,use4 ,this may serve to admonish us1 according to the counsell of the ,apostle1 #a ,timothy #d4g4 to exercise our selves unto godlinesse1 not unto wickednesse4 ,for as the ,apostle there saith1 verse #h4 that bodily exercise profiteth little2 so in this comparison may it be said1 that the exercise of sin is not only unprofitable1 but very hurtfull4 ,doctrine #aj4 ,they that are after this manner accustomed unto their sins1 are hardned in them4 ,this is gathered from these words2 ,they cannot cease from sinne4 ,reason4 ,because by this means sin gets great strength and dominion4 #b4 ,because every way unto repentance is stopped up4 ,vse4 ,this may serve to admonish us1 to leave off our wicked purposes in time4 ,doctrine #aa4 ,such men are most to be detested4 ,this is gathered from these words3 cursed children4 ,reason4 ,because they are most opposite and contrary unto that which is most to be loved4 ,vse4 ,this may serve to exhort us1 to shew our zeale in flying from sin and sinners4 99 99 99 99 99 ,verse #ae4 ,which have forsaken the right way1 and are gone astray following the way of ,balaam the son of ,bosor1 who loved the wages of unrighteousnesse1 ,verse #af4 ,but was rebuked for his iniquity3 the dumbe ,asse speaking with mans voice1 forbad the madnesse of the ,prophet4 ,the ,analysis4 ,the ,apostle here still continues in explaining and illustrating the covetousnesse of these men by way of a similitude1 which he makes betweene them and ,balaam the son of ,bosor4 ,now the quality wherein they are compared is first propounded in generall1 that they followed his way1 that is1 they imitated him in the like manner of doing1 and then set forth in particular1 #a4 ,by the effect1 that they forsook the right way1 and went astray into by wayes1 that is1 into naughty and wicked wayes4 #b4 ,by the proper cause of this effect1 that they loved the wages of unrighteousnesse1 like as he loved it1 that is1 for the desire of filthy lucre they gave themselves over unto impiety and unrighteousnesse4 #c4 ,by the adjunct that followes upon this effect1 namely1 ,gods rebuking of him1 verse #af4 which is set forth by the instrument1 that he made use of to do it1 namely1 a dumbe ,asse4 ,the fitnesse also of this instrument as he was made use of at that time1 is declared by their inequality1 because he shewes that this ,asse was in some sort wiser then his ,master4 ,for when the ,master1 though he was a ,prophet1 was mad1 this ,asse by his wisdome as it were1 rebuked and corrected that madnesse4 ,question4 ,but here a question may be made concerning this ,balaam the son of ,bosor1 who is here called a ,prophet1 and yet is said to have sinned most wickedly1 ,whether he were a true ,prophet of ,god1 or no8 ,answer4 ,he was sometime endued with the gift of ,prophesie that ,god had communicated unto him1 as it appears1 ,numbers #bb4 so #bc1 #bd4 ,but in a speciall manner in #bc4bf4 the ,lord is said to have put words into his mouth1 so also verse #bj4 chapter #bd4b4 the ,spirit of the ,lord is said to have come upon him1 and verse #d4 he is said to have heard the words of ,god4 ,yet he was not a holy ,prophet of ,god1 but as he was given to other vices1 and especially to covetousnesse1 so also he was skilfull in the ,magick arts1 by whose helpe1 as it is said ,numbers #bd4a4 he used to seek for inchantments4 ,such an one therefore he was amongst the ,prophets1 as ,iudas was amongst the ,apostles3 of which sort also the old ,prophet that dwelt at ,bethel1 seemes to have beene in some respect4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,the wicked of every latter age do in their courses imitate those wicked men1 that lived before them4 ,this is gathered from these words3 ,following the way of ,balaam4 ,for these men did not propose ,balaam unto themselves for an example to imitate1 but because they went in the same wayes1 therefore they are said to have followed him4 ,reason #a4 ,because that in-bred corruption1 from which such wicked courses are derived1 as from their originall fountaine1 is one and the same4 ,for although it doth not work alwayes and in all altogether after the same manner1 yet when it meets with natures alike1 and the like occasions also happen1 then it is no lesse like it selfe1 then an egge is like an egge4 #b4 ,because the same teacher of wickednesse1 the tempter and old ,serpent works effectually in his bond slaves throughout all ages4 #c4 ,because oftentimes also the courses fore-going do not only by tradition1 but by transmission as it were also beget courses like themselves4 ,vse #a4 ,this may serve to enforme us1 not to be too much troubled at the wickednesse of men1 that live with us1 because there is nothing new under the ,sunne in that kinde4 #b4 ,to admonish us1 not to expect any singular thing from wicked men1 while they remaine such1 above that which we read of other wicked men before them in ancient time4 #c4 ,to exhort us therefore1 to labour to be like the ancient godly men1 that are commended in ,scripture4 ,doctrine #b4 ,this is common to all the wicked1 to forsake the right way1 and go astray in that which is not good4 ,this is gathered from these words1 ,which having forsaken the right way are gone astray4 ,reason #a4 ,because the right way is in observing the will of ,god1 or in doing the good works which ,god hath before ordained that we should walk in them1 ,ephesians #b4aj4 ,psalms #aai4a1b4 c4 ,but wickednesse is another crooked way1 which men have found out themselves1 cleane contrary to the will of ,god4 #b4 ,because that is the right way which certainly leadeth unto life1 and eternall happinesse1 ,matthew #g4ad4 but wickednesse tendeth unto death1 ,proverbs #g4bg4 #h4cf4 ,use4 ,this may serve to admonish us1 diligently to beware of this going astray1 alwayes looking unto the right way4 ,doctrine #c4 ,covetousnesse1 where it prevaileth1 doth most certainly produce this going astray from the right way4 ,this is gathered from these words3 who loved the wages of unrighteousnesse3 so #a ,timothy #f4ag4 ,he that trusts in uncertaine riches1 doth not trust in the living ,god2 and therefore he doth necessarily follow a new way clean contrary unto that which the true and living ,god hath shewed us4 ,reason4 ,because a covetous man is obnoxious unto all the temptations of the devill1 which have any shew of gaine2 so that he accounts gaine godlinesse1 #a ,timothy #f4e1i4 and this is it which is meant in the text1 they love the wages of unrighteousnesse1 that is1 they seek lucre1 though it be joyned with the greatest iniquity4 ,vse #a4 ,this may serve to admonish us1 to take heed therefore and flye from covetousnesse1 as from the greatest plague and enemy of godlinesse1 ,colossians #c4e4 #b4 ,to exhort us1 to labour for contentment1 #a ,timothy #f4f1h4 ,doctrine #d4 ,all such wickednesse is rebuked by ,god4 ,this is gathered from the beginning of verse #af4 ,but was rebuked1 c4 ,reason #a4 ,because the ,scripture and law it selfe which is transgressed by sin1 doth therefore rebuke that sin1 ,romans #g4g4 #b4 ,the consciences of sinners do usually also check them1 ,romans #b4ae4 #c4 ,the very creatures do it also after their manner1 ,deuteronomy #ca4bh4 and if they should not in their appointed order sufficiently rebuke sinners1 there should some extraordinary miracle be shewed rather then they should not be convicted1 as we see here in the example of ,balaam4 ,vse #a4 ,this may serve to admonish us1 to apply our minds unto these rebukings of ,god1 and not to be carelesse of them1 as desperate men use to be2 but to yeeld unto them1 and shun all those things that are rebuked by ,god1 either in the ,scriptures1 or in our consciences1 or in the creatures4 #b4 ,to exhort us1 to use all diligence to seek and preserve in our selves that testimony of ,god and our conscience1 which may be for our comfort1 and not for our rebuke4 ,doctrine #e4 ,those men are extreamly and brutishly mad1 that will not be rebuked or stopped in their impiety1 unlesse it be by some miraculous worke4 ,this is gathered from the end of verse #af4 the dumbe ,asse speaking with mans voice1 forbad the madnesse of the ,prophet4 ,reason4 ,because such men are deprived of common sense touching spirituall things1 and are given over unto a reprobate sense4 ,vse4 ,this may serve to admonish us1 to beware of that hardnesse of heart1 which cannot beleeve ,god speaking in his word2 and not to give way to that vaine imagination1 which ,dives with his brethren is said to have maintained1 ,luke #af4cj4 and ,abraham refutes1 verse #ca4 99 99 99 99 99 ,verse #ag4 ,these are welles without water1 clouds that are carried with a tempest1 to whom the mist of darknesse is reserved for ever4 ,verse #ah4 ,for when they speak great swelling words of vanity1 they allure through the lusts of the flesh1 through much wantonnesse1 those that were cleane escaped from them who live in errour4 ,verse #ai4 ,while they promise them liberty1 they themselves are the servants of corruption3 for of whom a man is overcome1 of the same is he brought in bondage4 ,verse #bj4 ,for1 if1 after they have escaped the pollutions of the world1 through the knowledge of the ,lord and ,saviour ,jesus ,christ1 they are againe entangled therein1 and overcome1 the latter end is worse with them then the beginning4 ,verse #ba4 ,for it had beene better for them not to have knowne the way of righteousnesse1 then after they have knowne it1 to turne from the holy commandement delivered unto them4 ,verse #bb4 ,but it is hapned unto them according to the true ,proverbe2 ,the ,dog is turned to his own vomit againe1 and the ,sow that was washed to her wallowing in the mire4 ,the ,analysis4 ,in these verses is contained a refutation of the false teachers1 of whom a description was made before4 ,now the sum of this refutation consists herein1 that all those things were vain1 which they promised to their disciples or followers4 ,and this is in generall shewed by those comparisons which are made verse #ag4 ,where these teachers are said to be wels as it were1 without water1 and clouds without raine1 because they make shew of many things worthy to be desired1 but they performe nothing at all4 ,upon occasion of these similitudes1 by the way he repeats the punishment which ,god had prepared for them1 by a continuation of the same ,allegory1 namely1 that whereas they are wels as it were1 or clouds making shew of some mist1 they shall at length certainly find the mist of eternall darknesse4 #b4 ,the same vanity is illustrated by the impulsive cause that moved them to spread abroad their new opinions1 which was their swelling vanity1 verse #ah4 in the beginning1 and by the effect thereof1 which was their crafty seducing of ,christians to give themselves over to the lusts of the flesh1 at the end of the same verse4 #c4 ,the same vanity of their promises is set forth1 verse #ai4 at the beginning1 by the great dissimilitude and opposition that is betwixt them and their promises4 ,for they promised liberty unto others1 when they themselves were servants of corruption4 ,thence the vanity of their promises is made manifest and palpable as it were2 because they promised that1 whereunto they themselves were strangers1 and far remote from it4 #d4 ,that which is put in the dissimilitude1 namely1 that they were servants of corruption1 because some might make a doubt of it1 the ,apostle confirmes it at the end of verse #ai4 by the generall definition or description of a servant1 or that bondage which he meant1 namely1 that he is another mans servant1 that is overcome by him4 ,for he that is taken by the enemy in warre1 is brought in bondage to him1 at least untill he hath payed the just price of his ransome4 #e4 ,the misery of this bondage is amplified in respect of those1 that have made profession of faith and holinesse1 by comparing things unequall1 betwixt that condition1 whereunto they were obnoxious before their calling1 and this which they have brought upon themselves by their ,apostasie1 where the misery of the latter condition is made greater then the former1 verse #bj4 and the reason of it is given1 verse #ba4 ,because the sin is greater1 which is committed after and against the knowledge of the right way1 then that which is done through ignorance2 which inequality is also illustrated by a comparison of the like things1 that is explained in proverbiall sentences1 of the ,dog and the ,sow1 verse #bb4 ,question4 ,here ariseth a ,question1 ,whether those that were seduced by the false teachers1 were before true believers8 ,answer4 ,they had that faith which we use to call temporary faith1 but they were never soundly rooted in faith4 ,this is proved out of the #ad verse1 where all those that were seduced by these deceivers are called unstable soules4 ,for if they had beene by sound faith grafted into ,christ1 then they should have been stable and corroborated in him also4 ,and whereas they are said verse #ah4 to have cleane escaped from the wicked1 this was1 #a4 ,in respect of the profession which they had made of their true conversion4 #b4 ,in respect of the assent1 which we must think that they did give inwardly also unto the word1 by which they were called to this conversion4 #c4 ,in respect of the change which they had made in their outward carriage4 #d4 ,in respect of some small beginning also1 whereby they tended towards holinesse it selfe4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,they that go astray themselves from the right way1 and cause others to go astray1 whatsoever they make shew of1 they have nothing else in themselves or in their errours but vanity4 ,this is gathered out of verse #ag4 and the beginning of #ah4 ,for they are said in the text to be as it were vanity it selfe1 as ,solomon saith of all things that are under the ,sunne1 in respect of happinesse they are vanity of vanities4 ,now they are said to be vain1 #a4 ,because they have only a shew of some truth or good1 not the thing it selfe4 #b4 ,because they make a shew of communicating some good unto others1 but they do not performe it1 nor can they4 ,for that is properly called vaine1 which is void of that thing which it should have1 or which is unfit for that use and end whereunto it should serve4 ,reason #a4 ,because they have forsaken ,god1 who is the fountaine of all true and solid good4 #b4 ,because they are led by ,sathan1 who is the father of lyes and of all vanity4 ,vse4 ,this may serve to admonish us1 to beware therefore of such men1 that we be not in any wise deceived by them4 ,for this were to imbrace vanity in stead of eternall happinesse4 ,doctrine #b4 ,yet such men in their vanity are usually most puffed up4 ,this is gathered from verse #ah4 in the beginning4 ,so #a ,corinthians #h4a4 ,knowledge puffeth up4 ,which if it be true of the knowledge of things that are true in themselves1 if they be not known as they ought to be known1 as it is explained1 verse #b4 ,then much more must we think so of that knowledge which hath a shew of some singular excellency1 when there is no solid good in it at all4 ,reason4 ,because such men seeme to themselves to be wise1 not only above the ordinary sort1 but also above those that excell in the ,church of ,god1 yea sometimes above the ,apostles themselves and ,prophets1 and therefore are wont to boast of some depths which they have2 which the holy ,ghost therefore cals the depths of ,sathan1 ,apocalype #b4bd4 ,vse4 ,this may serve to informe us1 alwayes to suspect those men1 that are in a wonderfull manner puffed up with their own private conceits of some part of religion4 ,doctrine #c4 ,that such men do oftentimes seduce many1 and have divers followers1 it comes to passe chiefly thereby1 that their doctrine1 either for the matter of it1 or the manner of their teaching1 is very agreeable to the carnall lusts of men4 ,this is gathered from these words3 they allure through the lusts of the flesh4 ,reason4 ,because as the flesh doth easily apply it selfe at all times unto carnall doctrine1 by reason of that communion that is betwixt them2 so especially and most easily doth it1 when the doctrine is covered with a shew of religion or truth4 ,use4 ,this may serve for admonition1 that if we would be safe from infection and seducing1 we should diligently labour for mortification of the flesh4 ,for neither are they only in danger of seducing that have not yet known the truth1 but they also that have in some sort clean escaped from those that live in errour1 as it is in the text4 ,doctrine #d4 ,the chiefe lust of the flesh1 whereby men are wont to be seduced1 is the love of carnall liberty4 ,this is gathered from the beginning of verse #ai4 ,so ,psalme #b4c4 ,reason #a4 ,because the flesh alwayes seeketh its peace and quietnesse1 which it cannot enjoy1 but by giving it selfe over unto the lusts thereof2 and hence it is that carnall men account the command of ,god and his ,word1 a yoke1 and strong cords1 and bands1 c4 8aud0 replaced with 8and0 #b4 ,because in liberty there is some kinde of shew of that dignity and excellency1 whereof all the sons of ,adam are most desirous ever since they drank in that poyson of the ,serpent1 ,ye shall be like ,gods4 #c4 ,because it hath a false shadow of that ,christian liberty1 whereunto we are called1 ,iohn #h4cb1cc1cd4 ,hence it is1 that the cursed sect of ,libertines1 which under a shew of liberty overthrowes all religion1 findeth many well-wishers thereunto1 even amongst those that are ,christians in name4 ,vse #a4 ,this may serve to condemne those1 that alwayes follow after liberty of what kind soever it be4 ,for ,christians are the servants of righteousnesse1 although they be free from sin1 ,romans #f4ah4 #b4 ,to admonish us1 to represse and restraine in our selves this carnall desire of liberty1 #a ,corinthians #i4bg4 ,doctrine #e4 ,they that most labour for this carnall liberty1 are the most wretched servants of sin4 ,this is gathered from these words2 they are the servants of corruption4 ,so ,romans #f4bj4 ,reason #a4 ,because they are overcome and led captive by sinne4 #b4 ,because they give up themselves wholly to obey sinne1 ,romans #f4 #af4ai4 #c4 ,because they remain in this bondage1 although it be the worst of all1 with a kind of pleasure2 so that they are the servants of sin more1 then those are the servants of men1 that are gally-slaves3 for these mens minds alwayes wish for liberty1 but the others are very well pleased in their most servile condition4 ,vse #a4 ,this may serve to informe us1 how we should stand affected towards such men4 ,for although they seem to themselves to be the only happy men almost1 yet they are in truth objects most worthy of pity1 and not of envie4 #b4 ,to admonish us1 more and more to get out of this bondage1 by yeelding our selves wholly unto ,god and his righteousnesse1 ,romans #f4ah1ai1bb4 ,doctrine #f4 ,they that are brought into this bondage1 after that they have made profession and confession of the truth1 their condition is more deplorable1 then the condition of other sinners4 ,this is gathered from1 verse #bj1ba4 ,reason #a4 ,because their sin is greater then other mens4 ,for where no law is1 there is no sin2 where the law or the knowledge of the law is lesse1 there the sin is lesse3 but where the knowledge of ,gods law and his will is greater1 there the sin is made greater and heavier4 #b4 ,because they do wonderfully dishonour ,god1 while they professe themselves to have known his discipline1 and to have had experience of it in some measure1 and do afterwards reject it1 and prefer sin before it4 #c4 ,because the devill the ,prince of sin doth more severely beset those1 that he hath withdrawne unto himselfe from the flight as it were1 ,matthew #ab4de4 #d4 ,because the anger of ,god is incensed against such men1 ,hebrews #aj4bf1bg4 #e4 ,because there is scarce any place left for them to repent1 ,hebrews #f4f4 ,vse4 ,this may serve to admonish all those1 that know the way of ,god1 to labour also to continue constantly in the same1 in all parts of their life and conversation4 ,doctrine #g4 ,the filthinesse of sinne should make men to abhorre a returning to the bondage thereof4 ,reason #a4 ,because we are called unto purity4 #b4 ,because we have professed an abomination of that impurity which is in sin4 #c4 ,because it is abominable unto ,god1 and makes men abominable in his sight4 ,vse #a4 ,this may serve to condemne those1 that take delight in this filthinesse1 and think they gain credit unto themselves thereby1 by gracing and setting out their speech with oathes1 and labour to make their conversation pleasing1 by applying themselves unto the customes and vicious and filthy courses of men4 #b4 ,to admonish us1 to put before our eyes this filthinesse of sin4 ,so shall we renew our repentance1 and be confirmed in the grace of perseverance4 ,illustration3 7 decoration7 ,chapter ,,iii4 ,verse #a4 ,this second ,epistle 7beloved7 ,i now write unto you1 in both which ,i stir up your pure minds by way of remembrance3 ,verse #b4 ,that ye may be mindfull of the words which were spoken before by the holy ,prophets1 and of the commandement of us the ,apostles of the ,lord and ,saviour4 ,the ,analysis4 ,,the ,apostle now making haste to the end of the ,epistle1 #a4 ,repeats the scope and aime that he had in writing1 in the #a #b verses4 #b4 ,he doth again describe those men1 of whom he writes this ,epistle1 that they should beware1 verse #c1d4 #c4 ,he refutes their blasphemies1 from verse #e4 to verse #aa4 #d4 ,he shewes the use and fruit of his doctrine1 which all the faithfull should make of it1 from verse #aa to the end4 ,in repeating the end and scope of the ,epistle he sets it forth and describes it1 #a4 ,by the genus1 that it is a putting in remembrance4 #b4 ,by the effect1 that it stirres up4 #c4 ,by the object1 that it was directed unto them1 that had a pure minde4 #d4 ,by the means how to obtaine this effect1 namely1 those things which were spoken before by the ,prophets1 and commanded by the ,apostles1 verse #b4 #e4 ,by the manner how all these things might be made the more effectuall3 to which purpose he useth a kinde of illustration1 namely1 that this putting in remembrance was iterated and repeated with an earnest vehemency4 ,this second ,epistle ,i write1 and that with a fatherly kind of love1 which is intimated in the title which he gives them1 when he cals them beloved4 ,of the putting in remembrance we spake before1 chapter #a4 verse #ab1ac4 and also of stirring up3 ,therefore passing over them1 we come to the next4 8blaspemies0 replaced with 8blasphemies0 ,doctrines arising herehence4 ,doctrine #a4 ,the minds of the faithfull should be indued with purity1 and sincerity1 that they may receive the divine admonitions as they ought to be received4 ,this is gathered from these words3 ,i stir up your pure minds4 ,now he doth not so much commend them by this his testimony1 as shew them1 what thing they ought chiefly to labour for1 that they may receive benefit by this writing4 ,so ,iames #a4ba4 and this first ,epistle chapter #b4 verse #b4 ,reason #a4 ,because1 as in all things that are of any moment1 there is alwayes required some preparing of the subject1 for example1 as in husbandry1 plowing and harrowing of the ground3 so and much more also is it required that we should prepare our hearts to receive the word of ,god with benefit1 ,ieremiah #d4c1d4 ,now there can be no fitter preparation1 then by sincerity to lay aside all those things1 that are contrary to the word1 and hinder the efficacy thereof4 #b4 ,because the word of ,god is sincere1 and therefore it requires sincerity in those that receive it1 #a ,epistle chapter #b4 verse #b4 #c4 ,because without sincerity nothing at all is done aright4 ,for sincerity is the common affection of obedience4 ,vse #a4 ,this may serve to reprove those1 that have no care at all1 rightly to dispose themselves for to receive the word of ,god aright4 #b4 ,to exhort us1 to labour chiefly for this purity of minde1 and sincerity of heart4 ,doctrine #b4 ,they that have a pure minde1 do willingly receive and retain those things that are proposed unto them out of the ,prophets and ,apostles4 ,this is gathered from verse #b4 ,reason #a4 ,because ,christs sheepe know his voice and follow him1 ,iohn #aj4bg4 ,now his voice sounds in the ,prophets and ,apostles4 #b4 ,because in the ,prophets and ,apostles all things agree with sincerity1 #a ,peter #b4b4 ,psalms #ai4h1i4 ,vse4 ,this may serve to informe us1 to examine our minds according to this rule3 for they that care not for the words of the ,prophets and ,apostles1 have not purity of minde2 but they that cleave fast unto them1 although it be accompanied with divers infirmities1 have alwayes in readinesse a sure argument of their sincerity4 ,doctrine #c4 ,yet the very best have need to be often stirred up unto these duties4 ,this is gathered from these words2 ,this second ,epistle ,i now write4 ,so ,philippians #c4a1 and this ,epistle1 chapter #a4 verse #aj1ac4 ,doctrine #d4 ,such admonitions are works of ,christian charity4 ,this is gathered from this title1 beloved4 ,reason #a4 ,because they tend to deliver men from the greatest evill1 and to communicate unto them the greatest good4 #b4 ,because they pertaine unto the communication which is exercised by charity4 ,use #a4 ,this may serve to reprove those that cannot endure admonitions1 and take them for their enemies that use them4 ,galatians #d4af4 #b ,timothy #d4c4 #b4 ,to exhort us1 to exercise our selves unto this duty with all charity4 99 99 99 99 99 ,verse #c4 ,knowing this first1 that there shall come in the last dayes1 scoffers1 walking after their own lusts1 ,verse #d4 ,and saying1 ,where is the promise of his comming8 ,for since the ,fathers fell asleepe1 all things continue as they were from the beginning of the creation4 ,the ,analysis4 ,vpon occasion of the ,apostles testimony before cited1 there is in these words a new description made of some wicked men of whom we must greatly beware4 ,for in that he saith1 that this is first to be knowne1 what these wicked men are1 of whom he doth admonish us1 he doth thereby mean not only to shew that this is necessary to be known for the understanding and applying of the ,apostles words with benefit1 but also that this may and ought to be chiefly observed out of the ,apostles words1 namely1 that there shall come such men in the last dayes4 ,for so is this phrase explained1 ,iude1 verse #ah4 ,these wicked men are described in generall1 #a4 ,by their impiety towards ,god1 that they are scoffers4 #b4 ,by their impurity of life and deeds1 that they walke after their own lusts4 ,then in special by their arguing1 that the wicked scoffers used1 to defend their impiety1 and to remove the contrary doctrine from themselves1 verse #d4 ,for in those words is expressed1 #a4 their scoffing1 which was before noted in generall1 and #b4 their argument is set forth1 whereby they would perswade themselves and others1 that they might walk after their own lusts1 without feare or danger3 namely1 because the comming of ,god1 the expectation whereof did deterre men from such a life1 is not to be feared1 in these words3 ,where is the promise of his comming8 ,now this they confirmed to themselves and others by a vaine comparing the times that went before with those that were to come2 that whereas there was no comming of the ,lord to judge the world since the times of the ,fathers1 and from the creation of the world1 there was no cause to feare that any such thing would happen at the end of the world1 in these words1 ,for since the ,fathers fell asleepe1 all things continue as they were from the beginning of the creation4 ,now this whole description1 or rather the thing described1 that is1 this impiety1 is illustrated by the adjunct of time1 wherein chiefly and by a speciall kind of eminency or abundance it is found1 namely1 in the last dayes4 ,the ,doctrines arising here-hence4 ,doctrine #a4 ,in the reading of the ,scriptures we must give speciall heed unto those things whereof we have greatest use4 ,this is gathered from these words3 ,knowing this first4 ,for the ,apostle would1 that for the present they should first and chiefly think of those things1 that the ,apostles had spoken for their present use1 touching those wicked men4 ,doctrine #b4 ,the ,scripture foretels most grievous things of the last dayes4 ,so #a ,timothy #d4a4 #b ,timothy #c4a4 ,reason #a4 ,for that iniquity doth abound more in the last dayes1 it is because knowledge doth abound1 which is held under righteousnesse3 that makes the sin the more sinfull1 ,romans #g4ac4 and doth more incense the wrath of ,god1 ,romans #a4ah4 #b4 ,because the last ages1 by reason of that depravednesse and corruption which hath over-spread mankind1 are as it were the sink of all the ages that went before1 to receive their dregs4 ,use #a4 ,this may serve to informe us1 not to be too much troubled in mind1 when we see as it were an inundation of iniquity and impiety1 flowing every where2 because such things were foretold us before1 ,iohn #af4d4 #b4 ,not to fashion our selves to those courses1 that are common in this age1 but to prepare and arme our selves rather against their contagion4 ,doctrine #c4 ,amongst wicked men they are the worst of all1 that scoffe at godlinesse4 ,this is gathered from this word1 scoffers4 ,reason #a4 ,because they are not only unbelievers1 but despisers of the faith also4 ,for scoffing is from contempt4 #b4 ,because their consciences are seared as it were with a hot iron1 that can be wrought upon by no instruction1 and therefore they are quite desperate4 ,for they have quenched and choaked even those naturall sparks1 which are wont to break out in all mens hearts4 #c4 ,because they are the chosen instruments of the devill to turne aside others from godlinesse1 and to make the faithfull servants of ,god ashamed of it1 if it were possible4 ,for the proper effect of scoffing is shame4 ,vse4 ,this may serve to admonish us1 to shun such scoffers as the monsters and pests of mankind4 ,doctrine #d4 ,they that maintaine wicked opinions in their minde1 are given to impurity in their life4 ,this is gathered therehence1 that the same men are called scoffers1 and such as walk after their own lusts4 ,reason #a4 ,because the proper cause1 why such men do labour so much to cast off all sense of religion1 is no other1 then that they may with all licentiousnesse1 give themselves wholy over to their most filthy lusts4 #b4 ,because such wicked opinions or imaginations do let loose the raines to all concupiscence1 and therefore are the cause of increasing that wickednesse1 whereof at the first they were the effect4 ,vse #a4 ,this may serve to informe us1 not to think that wicked and profane and ,atheisticall men do speak from any reason or judgement1 when they scoffe at religion4 ,for they are beasts in their life1 and therefore they have also beastly imaginations1 which they are wont to bring forth under a shew of reason4 #b4 ,to admonish us1 in shunning profane and blasphemous opinions and imaginations1 to beware especially of a wicked life1 because it makes way for all wicked opinions4 ,doctrine #e4 ,that is proper to wicked and prophane men1 in some sort to deny the comming of the ,lord1 and his judgement4 8,v0 replaced with 8#e0 for consistency4 ,this is gathered from verse #d4 at the beginning4 ,reason4 ,because the expectation of judgement is a strong bridle to restraine and keep in the wickednesse of men1 which ungodly and profane men do most of all desire to shake off4 ,vse4 ,this may serve to admonish us1 by all means to take heed1 that we be not any way partakers of that impiety3 which comes to passe not only then when we do utterly deny his comming1 but also when we do either make any doubt of it1 or apprehend it as a thing far off from us1 or do ineffectually think of it1 not edifying our selves in faith and obedience4 ,doctrine #f4 ,the fallacy wherewith wicked and profane men do deceive themselves1 consists therein1 that they will believe nothing above their senses1 and do oppose their sense against the testimony of ,god4 ,this is gathered verse #d4 at the end4 ,for since the ,fathers1 c4 ,reason4 ,because they are sensuall men1 ,iude1 verse #ai4 and are led by sense and sensible things1 like as bruit beasts4 ,vse #a4 ,this may serve for information3 hence we may understand that the contradictions of profane men are void of all reason1 and therefore are to be contemned with detestation4 ,nothing can be more contrary or mad1 then to consult with nature about supernaturall things1 and to fetch the judgement of spirituall things from sense4 #b4 ,to admonish us1 not to attribute any thing to our senses in matters of faith4 ,for it is all one1 as if we should seek the judgement of reason amongst bruit beasts4 99 99 99 99 99 ,verse #e4 ,for this they willingly are ignorant of1 that by the word of ,god the heavens were of old1 and the earth standing out of the water1 and in the water1 ,verse #f4 ,whereby the world1 that then was1 being overflowed with water1 perished4 ,verse #g4 ,but the heavens and the earth which are now1 by the same word are kept in store1 reserved unto fire against the day of judgement1 and perdition of ungodly men4 ,the ,analysis4 ,in the refutation of this profane opinion1 the ,apostle doth first reprove the ignorance of these profane men1 verse #e1f1g4 ,secondly1 he doth instruct the faithfull touching the comming of the ,lord in those things1 that did most pertaine to the confirmation of them in the truth against such temptations that might arise from such humane cavillings1 verse #h1i1aj4 ,the ,apostle reproves their ignorance1 #a4 ,from the cause1 that it was voluntary or affected ignorance4 #b4 ,from the object1 namely that truth1 which they willingly were ignorant of1 and did oppugne4 ,now that truth which is affirmed contradicts that assertion1 whereby these men would confirme their opinion4 ,for when they had said it1 and had brought it for an argument1 that all things did continue in the same estate from the beginning of the creation1 the ,apostle denies this1 and shewes the contrary by the history of the flood1 verse #f4 then by comparing things alike1 he gathers that the same also is to be expected concerning the destruction of the world by fire at the comming of the ,lord1 that was before in some sort performed by the destruction of it in water1 verse #g4 #c4 ,the reason of this consequence is taken from the common cause of creation1 preservation1 and both destructions of the world1 namely1 the word will of ,god1 verse #e1g4 #d4 ,he doth illustrate the conclusion it selfe concerning the destruction of the world by the end thereof1 that it may withall be applyed unto those wicked ones1 with whom he now dealt1 verse #g4 at the end1 while he cals the day of the ,lord the day of judgement1 and perdition of ungodly men4 ,for in these words he threatens eternall damnation unto those profane men1 that denied his comming1 w must certainly be expected at the comming of the ,lord4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,it is the property of wicked men to be willingly ignorant of all things1 that crosse their lusts4 ,this is gathered from these words3 ,they willingly are ignorant of4 ,all men are ignorant of many things1 but the faithfull are not ignorant of those things that are necessary for them unto salvation1 nor do they please themselves in the ignorance of any truth1 much lesse in the ignorance of those things that pertaine unto the practise of religion3 nay they do very much labour for this knowledge1 whereby they may be brought unto eternall life3 but the wicked1 although they do very much desire to know other things1 yea and are too curious in it1 yet they love to be ignorant of those things that pertaine to the bridling of their lusts and reproving of their sins4 ,this is that ignorance which is called voluntary and affected4 ,reason #a4 ,because they affect those vices whereunto this knowledge is repugnant4 ,therefore they eschew knowledge as a thing that is evill unto them1 and makes against them2 and affect ignorance as a thing that is good for them and very well agreeing with them4 ,for he that hath resolved with himselfe to give his mind unto sin1 and to continue therein1 seekes to have peace and quietnesse in that condition1 and therefore abhorres that truth which convinceth his conscience of sin1 and suffers him not to sleep in it4 #b4 ,because he is given unto those lusts that stop up the way unto saving knowledge1 and hold him ensnared and intangled so that he cannot freely endeavour and labour for true knowledge3 therefore he affects ignorance in this respect1 not so much in it selfe1 as in the cause of it4 ,vse #a4 ,this may serve to convince those1 that please themselves in the ignorance of holy things1 because this is the property of a wicked man4 #b4 ,to admonish us1 never to shut our eyes against the light of the truth4 #c4 ,to exhort us1 on the contrary to use all our endeavour and give all diligence to gaine knowledge1 especially in those things that pertaine to our own practise and life4 ,doctrine #b4 ,it makes verie much for the taking away or lessening of our ignorance1 to look upon the works of ,god that are past1 that from them we may gather the works that are to come4 ,this is gathered from the comparison that is here made1 verse #e1f1g4 ,reason4 ,because the works of ,god are as looking-glasses1 wherein ,gods sufficiency and efficiency are proposed unto us to behold4 ,vse4 ,this may serve to admonish us1 not to look slightly upon the works of ,god1 nor to read the histories of them as we read humane histories1 but so1 that we may alwayes behold ,god in them4 ,doctrine #c4 ,those publick works of ,god1 the creation1 preservation1 and destruction of the world1 first by water1 secondly by fire1 are often to be meditated upon1 and compared one with the other4 ,this is gathered from the same comparison4 ,reason4 ,because ,god hath proposed those1 as very remarkable arguments1 to worke some sense at least of religion in mens minds4 ,vse4 ,this may serve to exhort us1 to exercise our selves in these meditations1 which ,god hath commended unto all sorts of men4 ,doctrine #d4 ,in all such works of ,god1 that is especially to be considered1 that they are by the word of ,god1 and do depend thereupon4 ,this is gathered from verse #e1g4 ,reason4 ,because we can receive no benefit by meditating upon ,gods works1 unlesse we do behold the perfection of ,god in them4 ,now the perfection of ,god in his works doth very much appeare therein1 that all things are done by his word and according to his will4 ,vse4 ,this may serve to admonish us1 to turne our eyes from all second causes1 and to acknowledge ,god and his word in all things4 ,for thence it comes to passe1 that men often times attribute those things unto fortune1 which are done by ,god1 because they are ignorant of the power of ,gods word4 ,and such an opposition there seems to be in the text1 betwixt the words of the wicked1 7when they say that all things continue1 making no mention in the mean time of ,god1 by whose power they continue2 but rather closely attributing this continuance to fortune or second causes17 and that assertion of the ,apostle1 whereby he affirmes that the world was at first by ,gods word1 and is kept by the same word3 ,doctrine #e4 ,every consideration of the works of ,god should be applyed to the comfort of the faithfull1 and terrour of the wicked4 ,this is gathered from verse #g4 at the end4 99 99 99 99 99 ,verse #h4 ,but 7beloved7 be not ignorant of this one thing1 that one day is with the ,lord as a thousand yeares1 and a thousand yeares as one day4 ,verse #i4 ,the ,lord is not slack concerning his promise1 7as some men count slacknesse7 but is long-suffering to us ward1 not willing that any should perish2 but that all should come to repentance4 ,verse #aj4 ,but the day of the ,lord will come as a thiefe in the night1 in the which the heavens shall passe away with a great noise1 and the elements shall melt with fervent heat1 the earth also2 and the works that are therein shall be burnt up4 ,the ,analysis4 ,in this other part of the refutation the ,apostle propoundeth unto the godly and faithfull those things that might establish and confirme their hearts in the truth1 touching the comming of the ,lord4 #a4 ,therefore he perswades them to understanding and knowledge1 contrary to the ignorance of the wicked4 ,for whereas he had spoken before of the wicked1 this they are willingly ignorant of1 now turning to the faithfull he exhorts them unto the contrary4 ,but be not you ignorant of this one thing4 #b4 ,he propounds the thing it selfe1 which he would have them in a speciall manner to understand and observe1 which containes two things4 #a4 ,that the prolonging of the ,lords comming is not with that slacknesse1 which should be a stumbling-block to any man1 both because it is not to be judged of according to our sense1 but by the eternity of ,god1 in respect whereof that space of time1 which seemes very long unto us1 is but as one day1 verse #h4 and also because the end of this prolonging is the conversion and salvation of sinners3 and therefore this prolonging proceeds not so much from slacknesse1 as from patience1 verse #i4 #b4 ,that the manner of his comming1 7both because it shall be sudden1 and also because it shall be with majesty and great terrour17 is such1 that it should rather make men carefull to prepare themselves for it1 then to be curious in inquiring about the time it selfe1 or to complaine of slacknesse4 8patt0 replaced with 8part0 ,the ,doctrines arising herehence4 ,doctrine #a4 ,when wicked and profane men are reproved1 refuted and condemned in ,scripture1 this is done for the faithfull and elects sake1 whose edification and salvation ,god hath respect unto1 even when he seemes to speak unto others4 ,this is gathered from the beginning of verse #h4 where the ,apostle turning himselfe directly unto the faithfull1 shewes that these wicked men were refuted for their good4 ,so #b ,thessalonians #b4ac4 ,iude verse #bj4 #a ,timothy #f4aa4 #b ,timothy #c4ad4 ,reason #a4 ,because the whole ,scripture and all the meanes of salvation do by a speciall kind or propriety belong unto the faithfull4 #b4 ,because ,god will not have his word to passe without some fruit3 ,now wicked men are oftentimes so fore-lorne1 that no congruous fruit can be expected in them1 but only in the faithfull4 ,vse #a4 ,this may serve to informe us1 to judge aright of ,gods intention in those things that he doth about men that are past all hope and incorrigible4 ,for as the ,apostle saith of ,oxen1 that ,god taketh not care for ,oxen1 but for men2 so should we think that ,god taketh not care so much for these bestiall men1 as for the faithfull and elect whom he doth chiefly speak unto even when he seemes to speak unto others4 #b4 ,to admonish us1 not to neglect or despise such rebukings of the wicked1 as if they did nothing belong unto us1 but wisely to turne it to our own use4 ,doctrine #b4 ,the faithfull do then profit by the word of ,god1 which is against the wicked1 when they are become much unlike the wicked4 ,this is gathered therehence1 that whereas the ,apostle did reprove the wicked of ignorance1 he doth now exhort the faithfull to knowledge1 ,proverbs #a4ae4 ,reason4 ,because the courses and fashions of the wicked are therefore set forth unto us1 that we might avoid them4 ,vse4 ,this may serve to admonish us1 not to suffer our selves to be led away by the example of the wicked multitude4 ,for ,god doth not propose it as a thing to be followed1 but to be shunned and avoided4 ,doctrine #c4 ,we should in a singular manner differ from the wicked therein1 that we judge of the wayes of ,god not according to the sense of the flesh1 but according to the nature of ,god4 ,this is gathered from these words3 ,one day with the ,lord4 ,with men it is otherwise4 ,reason4 ,because spirituall things are to be judged of spiritually4 ,now all the wayes of ,god are in some sort spirituall and divine4 ,vse4 ,this may serve to reprove those1 that in such examinations are wont to consult with flesh and blood1 and not with the word of ,god4 ,doctrine #d4 ,the end of all ,gods wayes1 as they have respect unto men1 is the repentance and salvation of the godly4 ,this is gathered from verse #i4 ,now here ariseth a question4 ,question4 ,whether all and every particular man be meant thereby1 when it is said1 that ,god is not willing that any should perish1 but that all should come to repentance8 ,answer4 ,the patience of ,god according to its nature hath that use and end1 to lead all sinners unto repentance1 ,romans #b4d4 and in that sense might their interpretation be admitted1 who understand these words and the like of all and every particular man3 ,but that the ,apostle in this place hath speciall reference to the elect1 it appears thereby1 that he speaking of the beloved of ,god1 verse #h4 and reckoning himselfe amongst the number of us1 saith1 that ,god is long-suffering to us-ward1 that is1 towards those beloved1 and is not willing that any should perish1 that is1 any of them3 because ,gods principall work towards men is the salvation of the faithfull1 and therefore all his wayes tend thereunto1 as unto the scope and mark whereunto they are directed4 ,vse #a4 ,this may serve to reprove the madnesse of those men that blame those things in ,god1 which make most for their use and good1 as these men do in the slacknesse of the ,lords comming4 #b4 ,to admonish us1 not to pervert these right wayes of ,god1 but alwayes to apply them unto that use whereunto they tend1 that is1 to the furtherance of our own repentance and salvation4 ,doctrine #e4 ,the way of the ,lord1 when he commeth to judgement1 shall be with swiftnesse1 majesty and terrour4 ,this is gathered from verse #aj4 ,first1 it shall be sudden1 because the houre and day thereof is not revealed1 and because the most part of men expect no such thing4 ,and it shall be full of majestie and terror1 because it is the comming of the ,lord not in humility1 as his first comming was1 but in glory4 ,use4 ,this may serve to admonish us1 to prepare our selves accordingly against this comming of the ,lord4 ,for this use the ,apostle presseth and exhorteth us unto in the rest of the chapter4 99 99 99 99 99 ,verse #aa4 ,seeing then that all these things shall be dissolved1 what manner of persons ought ye to be in all holy conversation and godlinesse1 ,verse #ab4 ,looking for1 and hasting unto the comming of the day of ,god1 wherein the heavens being on fire1 shall be dissolved1 and the elements shall melt with fervent heat8 ,verse #ac4 ,neverthelesse1 we according to his promise1 looke for new heavens1 and a new earth1 wherein dwelleth righteousnesse4 ,verse #ad4 ,wherefore 7beloved7 seeing that ye look for such things1 be diligent1 that ye may be found of him in peace1 without spot1 and blamelesse4 ,verse #ae4 ,and account1 that the long suffering of the ,lord is salvation1 even as our beloved brother ,paul also1 according to the wisdome given unto him1 hath written unto you4 ,verse #af4 ,as also in all his ,epistles1 speaking in them of these things1 in which are some things hard to be understood1 which they that are unlearned1 and unstable1 wrest1 as they do also the other ,scriptures1 unto their own destruction4 ,verse #ag4 ,ye therefore beloved1 seeing ye know these things before1 beware lest ye also being led away with the error of the wicked1 fall from your own stedfastnesse4 ,verse #ah4 ,but grow in grace1 and in the knowledge of our ,lord and ,saviour ,jesus ,christ3 to him be glory1 both now and for ever1 ,amen4 ,the ,analysis4 ,in these verses is contained an application of the doctrine1 that was before propounded concerning the ,lords comming1 to the use and edification of the faithfull4 ,now this application is made by an exhortation to piety and holinesse1 which is first of all propounded1 verse #aa4 ,secondly1 confirmed by the doctrine that was before proposed concerning the manner of the ,lords comming1 verse #ab1ac4 ,thirdly1 it is againe repeated and pressed1 verse #ad4 ,fourthly it is againe confirmed by the doctrine that was before proposed concerning the patience and long-suffering of ,god1 verse #ae4 begin4 which is in this place confirmed by the testimony of the ,apostle ,paul3 whose testimony is illustrated1 #a4 ,thereby1 that he was frequent in such testimonies1 verse #af4 begin4 #b4 ,by a preoccupation1 whereby the faithfull are admonished not rashly to wrest any thing that ,paul spake concerning such things1 to a contrary sense1 because although he spake some things that are hard to be understood1 yet they are such that they are not wont to be wrested1 but by some perverse men1 who wrest the other ,scriptures also unto their own destruction4 ,from all these he inferres in the last place a conclusion both of the fore-going exhortation1 and also of the whole ,epistle1 which is1 to have a care to be stedfast1 verse #ag4 and to labour for growth1 verse #ah4 ,the end whereof is shewed to be the glory of ,christ in that doxology1 wherewith the whole ,epistle is closed up4 ,the ,doctrines arising herehence4 ,doctrine #a4 ,all ,scripture must be applyed unto a practicall use1 that it may advance holinesse and piety4 ,this is gathered from verse #aa4 ,now not only in this place is this order of instruction observed1 but in all the ,epistles and ,sermons that are propounded in ,scripture4 ,reason #a4 ,because the end of all ,theologicall doctrine is to live well4 #b4 ,because a bare apprehension and speculation of the truth1 and a meere assent thereunto1 is nothing worth1 if it be separated from the practise4 ,for this is found in some sort in the devils themselves4 #c4 ,because the temptations of the ,devill tend chiefly thereunto1 that if he cannot hide the truth1 yet so to choak it1 that it can bring forth no fruit in the life2 and thereupon he takes occasion to mock and deride men4 ,use4 ,this may serve to admonish us all1 to labour for this both in private and in publike1 in preaching1 hearing1 reading1 and meditating upon ,gods word2 and never think that we know any thing as we ought to know1 unlesse we know it unto piety and holinesse4 ,doctrine #b4 ,in piety and holinesse we must alwayes aime at and labour for the highest perfection4 ,this is gathered #a4 ,from the question1 ,what manner of persons ought ye to be8 #b4 ,from the plurall number1 which is used in the originall1 1 in your conversations1 that is1 in all piety and holinesse4 ,reason #a4 ,because every degree of piety and holinesse is as desirable in it selfe as the first is4 #b4 ,our desire and affection towards the highest degree of holinesse and piety is a part of the very first degree4 ,for there is no true holinesse without a desire of perfect holinesse4 #c4 ,because we are called unto perfect holinesse1 neither can we see ,god without it4 ,vse4 ,this may serve to reprove those1 that rest in a kind of luke-warme profession1 or in a partiall practise of piety and holinesse4 ,doctrine #c4 ,it makes much for the advancing of piety2 to look for and hasten unto the comming of the day of the ,lord4 8commming0 replaced with 8comming0 ,this is gathered from verses #ab1ad4 ,so ,philippians #c4bj4 ,reason #a4 ,because it takes off our minds from all those things1 that belong unto this present world4 #b4 ,because it makes us to prepare our selves for the world to come1 #a ,iohn #c4c4 ,use4 ,this may serve to exhort us1 to raise up our minds1 as much as may be unto this spirituall looking for the ,lord4 ,doctrine #d4 ,our chiefest care touching the comming of the ,lord1 should be1 to be found of him in peace4 ,this is gathered from verse #ad4 ,now by peace is meant that condition which is pleasing unto ,god and approved of him2 whereupon not the anger1 but the goodnesse and grace of the ,lord is shewed in communicating all happinesse4 ,reason #a4 ,because the ,lord is looked for1 as the supreme ,judge1 whose anger is to be flyed from and avoided1 and his approbation and good liking greatly to be sought for4 #b4 ,because unlesse peace be then had1 afterwards it cannot be had for ever4 ,vse4 ,this may serve to exhort us1 while we live here1 continually to seek to confirme our peace with ,god1 and in our own consciences4 ,now this is done by raising up in our selves a lively faith and confidence1 establishing our hearts with all assurance of salvation1 and following all those means whereby our calling and election is made sure4 ,doctrine #e4 ,from the long-suffering of ,god we must gather those things which make for the promoting of our peace and salvation4 ,this is gathered from verse #ae4 ,for when the ,apostle tels us1 that we should account1 that the long suffering of the ,lord is salvation1 he means that we should so think with our selves and dispute of these things1 that we should gather nothing else from thence1 but that ,god aimes at our salvation1 and therefore we also should take great care of it4 8wich0 replaced with 8with0 ,reason4 ,because by these meditations we should confirme and increase both our faith and our sanctification4 ,for our reasonings and disputes1 when they are rightly directed either by the word1 or by the works of ,god1 as by a third argument1 to the strengthning of our faith and increase of holinesse1 as unto a conclusion drawne from thence2 they are those morall means whereby we work out our salvation with feare and trembling4 ,vse4 ,this may serve to exhort us1 to exercise our selves more and more in such meditations3 for being accustomed thereunto1 from them we shall gather honey and medicine1 whence others suck poyson2 as we may see in this example1 wherefrom the ,lords prolonging of his comming the wicked men did conclude those things whereby they might confirme their profane opinions2 but the faithfull are taught on the contrary1 by the same argument to conclude those things1 which make much for their salvation4 ,such is the ,apostles admonition1 ,romans #f4ab4 ,doctrine #f4 ,in the writings of the ,apostles and ,prophets1 ,christians must have a speciall heed to those things1 which do most direct them to such connexions or conclusions4 ,this is gathered from verse #ae4 ,where ,pauls testimony is cited to confirme illustrate this connexion1 not to prove other things1 which might easily be proved out of his writings4 ,reason #a4 ,because these are most necessary for us to know1 and of perpetuall use4 #b4 ,because that was the wisdome of ,god communicated to the ,apostles and ,prophets1 that they might explaine these truths unto us most frequently1 and clearly1 which is the reason of that elogy which is given unto ,paul in the text1 according to the wisdome given unto him he hath written unto us4 ,vse4 ,this may serve to reprove those1 that doe more willingly by far give heed unto those things1 which do little or nothing at all touch the conscience of a man1 or the practise of his life4 ,the inward inclination and disposition of a man appeares manifestly by those things which he doth chiefly heed in his reading and hearing3 ,as if a man be given only to the tongues1 he will observe nothing but the words and phrases3 ,if he be a lover of ,chronology1 he will take notice of nothing but the things that have beene done1 and the moments of time wherein they were done3 ,if he be a ,disputer1 one that seeketh praise by arguing1 he will marke nothing1 but those things which make for controversies3 so a godly man1 although he will not neglect other things1 which serve for his use1 yet he doth chiefly fix his mind upon those things1 which do most directly tend unto godlinesse4 ,doctrine #g4 ,we must understand all these things so1 as if they were directly written unto us4 ,this is gathered from these words1 ,hath written unto us4 ,so ,hebrews #ab4e4 ,reason #a4 ,because such was the wisdome of ,god1 which spake in these holy men1 that they wrote those things which do belong unto us as well as unto those that lived at that time4 #b4 ,because ,god would have the ,scripture to be the publick instrument of the ,church1 not of one age only1 but of all ages4 ,therefore every part of it is the rule of life both to me and thee1 as well as unto those to whom it was first given4 ,vse #a4 ,this may serve to admonish us1 not so much to meddle in the ,scriptures1 as if we were in another mans ground1 or in those things which belong unto others1 and not unto our selves4 #b4 ,to exhort us1 to raise up our minds to receive the word of ,god with a congruous affection4 ,we may easily think with our selves how our minds would be affected1 if we should receive a letter that was written by the hand of ,god in heaven1 and directed unto us by name1 and sent unto us by one of his ,angels3 after the same manner should we be affected in reading and hearing the written word of ,god4 ,doctrine #h4 ,in other truths that are lesse necessary for us to know1 there are some things hard to be understood4 ,this is gathered from verse #af4 ,he doth not say this of all ,pauls ,epistles1 nor of any one whole ,epistle1 much lesse of the whole ,scripture1 7as the ,patrons of traditions1 and ,enemies of ,scripture would have it17 but of some few things4 ,and he seemes to point chiefly at some of those things1 which ,paul wrote concerning the comming of the ,lord1 because he speaks of that in this place1 therefore it is very likely that he hath reference unto those things which are spoken of1 #b ,thessalonians #b4 #b4 ,reason #a4 ,because there are some divine mysteries so farre remote from us1 that in what words soever they be expressed1 they will alwayes be hard to be understood4 #b4 ,because ,god would have some things1 that are not of so generall and necessary a use1 out of his singular wisdome to be more obscurely propounded3 which seemes to be the proper reason1 why those things of ,antichrist1 #b ,thessalonians #b4 were in the ,primitive ,church hard to be understood4 ,for ,god would for just causes1 that ,antichrist should come1 and that most men should be ignorant who he was1 untill he did come4 #c4 ,god would exercise the industry and diligence of the faithfull in searching the ,scriptures1 and finding out the sense and meaning of them1 not to deter men from reading them1 as the ,papists use to do1 by wresting this argument amisse4 ,for ,peter in this place doth not discourage so much as the common sort of the faithfull from reading the ,scriptures1 but rather stirs them up to read all the ,epistles of ,paul1 although he tels them that there are some things in them that must be read warily4 8comon0 replaced with 8common0 ,vse #a4 ,this may serve to admonish us1 not to think it sufficient that we know the words of the ,scripture1 but to give all diligence and labour to find out the true sense and meaning of them4 #b4 ,to comfort us1 that we should not be too much cast down1 if we do not fully understand some things in the ,scripture1 because we are told that there are some things hard to be understood4 ,doctrine #i4 ,they are unlearned and unstable men1 that wrest the ,scripture to maintaine their impiety4 ,for that the ,apostle means1 when he saith that they wrest the ,scriptures to their own destruction2 not that it is such an exceeding dangerous thing to interpret some place of ,scripture otherwise then it should be1 but that it is the property of a very wicked man to argue out of the word of ,god against ,god1 or against his will4 ,now they are called unlearned1 not because they have no skill in the tongues or arts1 wherein such pestiferous men may sometimes excell2 but because they never effectually learned or were taught those things which pertaine unto religion3 ,and in the like manner are they called unstable1 because in that knowledge of the truth which they had and professed1 they were not grounded and rooted1 but as men not grounded nor setled they are easily turned from their profession4 ,vse4 ,this may serve for admonition1 that the people should not therefore be deterred from reading the ,scriptures1 as the ,papists would have it1 7who in this very thing shew themselves to be unlearned and unstable1 because they do mischievously wrest this place1 where they are expresly told1 with how great danger it is wont to be done37 but that we should labour to cast off all ignorance and unsteadfastnesse1 that so we may be made fit to read the ,scriptures with profit4 ,for this is the scope of the admonition1 as the ,apostle useth it in this place4 ,doctrine #aj4 ,the end and scope of all divine information and instruction in respect of the faithfull is1 that they may be stablished and grow in that grace which they have received4 ,this is gathered therehence1 that this is the conclusion of this generall ,epistle1 as it was of the former2 which holds good also in all other ,epistles and ,sermons1 in respect of those that are now faithfull3 ,reason4 ,because by their effectual calling they have faith1 hope1 and charity begotten in them1 so that they have the principle of all grace in them1 nor can any thing be wanting besides the continuation1 confirmation1 and increase of the same grace4 ,doctrine #aa4 ,to obtaine stedfastnesse in grace there is required a fore-knowledge of those things that tend to the confirming and strengthening of our minds4 ,this is gathered from these words3 ,seeing ye know these things before4 ,reason4 ,because although our stedfastnes depends upon ,god1 and the effectuall operation of his ,spirit1 as it is in the conclusion of the #a ,peter #e4aj4 ,yet ,god worketh in us not only by a reall efficacy1 but also agreeable to an intelligent nature1 by teaching and perswading4 ,now nothing can be wrought by this morall way1 unlesse knowledge go before1 and so it must be wrought by knowledge1 as it is in the text4 ,vse #a4 ,this may serve to refute the ,papists1 who maintaine ignorance and commend it in the common people3 they are sufficiently refuted by him1 from whom they boast that they have received the ,chaire1 free from all error4 ,for ,peter in this place1 #a4 ,requires knowledge of all the faithfull1 yea1 and fore-knowledge too of those things whereby they might be confirmed against profane men and false teachers4 #b4 ,he presupposeth that all that were truly faithfull to whom this ,epistle came1 were already endued with this knowledge4 #c4 ,he presupposeth that his ,epistles were so cleare and so easie to be understood that all the faithfull which should read them with godly minds1 might understand out of them1 and consequently out of the ,scriptures1 those things1 whereby they being forewarned1 might be fore-armed against those false deceivers whereof he spake4 #b4 ,to admonish us1 not so to look for our confirmation1 and strengthening from ,god1 as that we should in the meane time neglect the knowledge of those things that tend thereunto1 but to use all our endeavour both in generall to know those things that are absolutely necessary unto salvation1 and in particular1 those things that are necessary for us in our practise upon occasion of any temptation4 ,doctrine #ab4 ,besides knowledge there is required also unto the stedfastnesse of grace a continuall and vigilant heed4 ,this is gathered from this word1 ,beware4 ,reason #a4 ,because knowledge is unprofitable1 if it be not reduced to practise4 ,now practise in difficult things cannot be had without care and heed4 #b4 ,because many are the fallacies wherewith we are assaulted1 both in the ,devill and his instruments that are without us1 and in our selves also1 by reason of that marvellous deceitfulnesse of our hearts1 such as cannot be expressed4 ,vse4 ,this may serve to exhort us1 above all to take notice of our selves1 and those things that tend to the strengthning and stablishing of us in grace4 ,doctrine #ac4 ,it should be an argument to the faithfull to beware of the errors of some men1 because they are wicked men1 ungodly1 and profane4 ,this is gathered from that title1 the error of the wicked4 ,reason4 ,because all those things that have any agreement with ungodlinesse are to be shunned and avoided4 ,now those things that are in a speciall manner approved of by profane men1 must necessarily have an agreement with profane ungodlinesse4 ,vse4 ,this may serve to admonish us1 by this means amongst others to strengthen our selves against divers errors1 that are most pleasing to profane men4 ,doctrine #ad4 ,stedfastnesse and increase of grace are joyned together4 8,sedfastnesse0 replaced with 8,stedfastnesse0 ,this is gathered from the connexion of verse #ag4 with the #ah4 ,reason #a4 ,because like as trees and all plants1 and also living creatures1 from which this metaphor is taken1 are corroborated by growth1 while they acquire greater and perfecter strength1 so also do the faithfull4 #b4 ,because the stedfastnesse of grace consists not therein1 that it continues in the same degree1 but that it is formed in its nature1 one property whereof of is1 to grow untill it come to perfection4 ,use4 ,this may serve to exhort us1 to labour therefore to be so stablished1 that we may also grow and increase in all grace4 ,doctrine #ae4 ,they grow in grace1 that grow in the effectuall knowledge of our ,lord and ,saviour ,iesus ,christ4 ,see ,chapter #a4 ,verse #b4 ,doctrine #af4 ,our end and desire in all things1 even in those things that pertaine to our own salvation1 should be the eternall glory of ,god in ,christ4 ,this is gathered from the last words4 ,reason #a4 ,because we are the servants of ,christ bought with his own blood4 ,now whatsoever the servants get or do1 turnes to the proper good and benefit of their ,masters4 #b4 ,because ,god is absolutely the chiefest good4 #c4 ,unlesse we do this1 whatsoever we do1 it is not done out of religion4 ,for it is the nature of religion to give the glory unto ,god4 ,vse4 ,this may serve to exhort us1 to lift up our minds more and more to maintaine the glory of ,god in all things1 as the ,apostle doth by that closing particle1 ,amen4 99 99 99 99 99 ,,finis4