should go.
2. They cannot see those stumbling-blocks that lye in the way, but
continually stumble and fall.
3. They cannot so much as discerne the colours of those things which
they handle, and therefore as it is, _Isaiah 5.20._ _They call evill
good, and good evill_, &c. And one thing there is that addes to their
misery more then is in those that are corporally blinde; namely, that
they seeke not fit guides to leade them, as it is said of the sorcerer,
that he did, _Acts 13.11._ for either they trust wholly to themselves,
because they doe not know that they are blinde, _Apocalypse 3.17._ or
else they follow some blinde guide, so that both fall into the ditch.
_Vse_ 1. This may serve to admonish us, to acknowledge our spirituall
blindnesse, and to labour to get out of it. For it is in every one
of us either in whole or in part. We should therefore thinke with our
selves how great a misery it is to continue in perpetuall darknesse
and in a most thick myst. Christ wept over Jerusalem for this their
blindnesse.
2. To exhort us earnestly to pray unto God, who can open the eyes
of our minde. The blinde man, _Luke 18.38._ never ceased to cry out,
saying, _Iesus thou Sonne of David have mercy on me_, and when Christ
asked him, what he would that he should do unto him, he desired
nothing else, but that he might receive his sight, verse 41. So also
in spirituall blindnesse, although a great part of it was cured in
_David_, yet we see that he constantly prayes unto God, to open his
eyes, _Psalms 119.18._ So also the Apostle saith, that he ceased not to
pray for the faithfull, that the eyes of their understanding might be
enlightned, _Ephesians 1.18._ This is the counsell of the holy Ghost,
and of Christ, _Apocalypse 3.18._
3. To instruct us, never to think that we have received sight, untill
we finde in our selves this study and labour to abound in vertue.
Doctrine 2. _The forgetting of Gods benefits is a great evill and sinne,
and brings misery along with it._
For it is here attributed unto those, that are strangers unto vertue,
not only as a sinne, but also as a great disprofit, and is opposed to
that fruitfulnesse wherein the happinesse of the faithfull doth consist.
It is a sinne, because it containes ingratitude in it, and that not
the least degree of ingratitude; for though a man be mindfull of the
benefit which he hath received, purposing to be thankfull for it,
yet if he doth not render thankes, he is said to be ungratefull; yea,
and though he doth render thankes, if he doth it coldly, and doth not
endeavour to answer the merits of him that bestowed this benefit upon
him, and the dignity of the benefit, he is not yet free from this vice;
but if he doth quite forget the benefit which he hath received, then he
is rightly said to be as it were twice ungratefull.
_Vse._ This may serve to admonish us, to beware of this kinde of
ingratitude, and not to think our selves ungratefull then only, when
we do repay evill for good, but also when we doe any way forget the
benefit which we have received.
Doctrine 3. _God accounts him forgetfull of the benefits which he hath
received, that is not effectually mindfull of them, that is, that doth
not so remember them, as to live answerably._
This is gathered therehence, that fruitfulnesse and forgetfulnesse are
opposed. For they are made immediately contraries, so that there is no
_medium_ betweene them. _Deuteronomy 32.18._ The Israelites are said
to have forgotten God for that reason only, because they had forsaken
the true worship of God, and his due obedience, as it is explained,
verse 15. So _Psalms 106.13._ where they are said to have forgotten God
and his workes, as often as they murmured against him, although there
is no doubt but if they had beene asked, they could have easily related
the whole history of those things that God had done for them in Egypt.
After the like manner are the words of Christ to be understood, when he
asked his Disciples, whether they had forgotten the miracle of the five
loaves and two fishes, intimating that it was a manifest token of their
forgetfulnesse, that they were at that time so troubled about bread.
_Vse_ 1. This may serve to admonish us, not to rest satisfied with
such a memory as consists in bare contemplation, which God accounts
forgetfulnesse.
2. To exhort us, by all meanes to study this art of memory.
Which that we may the better do, let us observe these Rules.
_Rule 1._ That we do not slightly passe over the thought of these
things, but look narrowly into the natures and circumstances of them.
For the more plainly we come to understand them, the more firmely do we
retaine them.
_Rule 2._ That having come to such a cleare knowledge of them, we
should also call them to minde, so as to consider the efficacy of
them; for the more they worke upon the affections, the stronger is the
impression upon the memory: thence is it, that children are wont to
remember many things, which others forget, because they use to admire
all things as new and strange; and wee also doe not easily forget those
things which we admire, as being things wherewith we are much taken,
_Psalms 119.16._ _I will delight my selfe in thy statutes_, there is
the affection; _and I will not forget thy word_, there is the memory
flowing from the affection.
_Rule 3._ That we should alwayes carry a memoriall with us, whereby
the memory of these things may be kept. _Numbers 16.40._ _This is a
memoriall._ Now our memoriall is the word of God chiefly, which in that
respect we should daily read and meditate upon.
Doctrine 4. _Our purification from sinne is a benefit never to be
forgotten._
_Reason_ 1. Because it is very great in it selfe and its owne nature,
seeing by it we are freed from the guilt and dominion of sinne, from
the curse of the law, from the anger of God and eternall death.
2. Because it is of great force and efficacy to stirre us up to labour
to be thankfull, and to abound in vertue, as here it appeares by the
manner of arguing, which the Apostle useth. For that cause also _Paul_,
_Romans 12.1._ and in other places exhorteth the faithfull _by the
mercies of God_.
_Vse_ 1. This may serve to condemne those, that do either not think at
all upon the mercy of God, and redemption through Christ; or else turne
it into an occasion of sinne.
2. To exhort us, daily to meditate upon this benefit, and not to
satisfie our selves, unlesse we are daily stirred up by this argument
to the practise of piety.
Doctrine 5. _All the sinnes from which we are purged in Christ, must be
accounted old, that is, out of use, forsaken, dead, never to be taken
up againe._
* * * * *
Verse 10. _Wherefore, the rather brethren, give diligence to
make your calling and election sure: for if ye do
these things, ye shall never fall._
Verse 11. _For so an entrance shall be ministred unto you
abundantly, into the everlasting kingdome of our Lord
and Saviour Iesus Christ:_
The Analysis.
In these words is contained the conclusion of the Apostles exhortation,
as it is intimated in the first word, _Wherefore_. Now because the
conclusion and the question must alwayes be the same, as touching
the thing it selfe, although they differ in some respects, there is
no doubt but the Apostle here concludes the same thing, which he had
before, verse 5. propounded to himselfe to be concluded, _viz._ _That
they should give all diligence to adde to their faith vertue_, &c. And
as repetitions in the Scripture are not wont to be vaine, nor bare, but
for the most part with some usury or increase; so also in this place
he doth not barely repeat the exhortation to labour for vertue, but he
doth illustrate this endeavour and labour by the proper office thereof,
that is, by the confirmation of our calling and election; so that he
doth both repeat the exhortation, and also adde a new argument, and
that a most weighty one, to presse it the more, after this manner: _If
by the exercise of good workes ye make your election and calling sure,
then should ye most of all apply your selves thereunto: but the former
is true, Therefore._ The assumption is laid downe in the text, and
proved by a double argument. 1. By removing the contrary or Apostasie,
which is most opposite to the assurance of our election and calling;
and is alike opposite also to the exercise of vertue and good workes,
which is shewed in these words: _If ye do these things, ye shall never
fall_: wherein is such a reason contained, if ye shall never fall,
then ye will have your calling sure. The second argument is taken from
the felicity adjoyned, which is set forth by the proper cause thereof,
that is, _by the abundant entrance into the everlasting kingdome of
Christ_. And this argument strengthens both the conclusion and also the
foregoing argument, after this manner: _If ye have abundant entrance
into the everlasting kingdome of Christ, then ye shall never fall, but
hold your calling sure; But if ye labour to be vertuous and to do good
workes, ye shall have abundant entrance into the everlasting kingdome
of Christ: therefore if ye labour to be vertuous and to do good
workes, ye shall never fall, but have your calling sure._ But before we
consider the conclusion it selfe which the Apostle layes downe, there
comes the manner to be observed, how he doth propound it, that so it
may worke the deeper. Now the manner is shewed in that title which he
gives unto the faithfull, when he cals them _brethren_, which is not
only a title of good will, but of some speciall and singular love, such
as useth to be betwixt these men that are most neerly joyned together.
_Observation._ Here we may observe in generall, _That our exhortations
must be seasoned with love and goodwill_; but more especially it
affords us this Observation, _That there is not a more brotherly office,
then to stirre up and bring those that we love, to labour and endeavour
to lead a Christian life._
_Reason_ 1. Because by this meanes they are delivered from the greatest
evils, _Iames 5.20._
2. Because they are made partakers of the greatest good, as it appeares
in the text.
_Use_ 1. This may serve to admonish us, to take in good part such
exhortations and admonitions that are given us, whether they be in
publick or in private.
2. To exhort us, to season our exhortations and admonitions after this
manner, and so to be more frequent in these duties. For oftentimes he
that neglects these duties, shewes that he doth hate his brother and is
his enemy; they being proper to brethren, and the neerest and dearest
friends, _Leviticus 19.17._
The Doctrines arising herehence.
Doctrine 1. _The assurance of our calling and election is a thing
greatly to be desired._
This is gathered from the text: because _Peter_ in this exhortation
presupposeth some such desire in the faithfull, and then stirres them
up to a more fervent and earnest desire of it.
_Reason._ Because our happinesse and all spirituall good things are
greatly to be desired, and they depend upon this assurance of our
calling and election. For election is the free love of God, whereby
he intends saving grace, or supernaturall blessings unto us. Our
calling is the manifestation of that love by the application of this
saving grace. The assurance of both consists, 1. in Gods unchangeable
purpose, _2 Timothy 2.19._ _The foundation of God standeth sure._
2. In the effectuall operation, which those blessings of God have in
us, as in that place of _Timothy_, _that foundation hath this seale,
that whosoever cals on the name of Christ, should depart from iniquity_.
3. In assurance of faith, confidence, and experimentall knowledge,
which we come to have both of Gods purpose towards us, and the
effectuall and saving operation thereof in our hearts.
_Vse_ 1. This may serve to condemne those that have no affection at all
unto these spirituall good things, but rest well pleased in the things
of this world. They are like unto the rebellious Israelites, who more
desired the Onions and Garlick of Egypt, then the Milke and Honey of
the promised Land, or the celestiall Manna, _Numbers 11.5,6._ They are
farre worse then the Prodigall Sonne, if they alwayes rest satisfied
with the Swines husks, and never desire the bread that is in their
fathers house, _Luke 15.16,17._
2. To exhort us, to labour for a spirituall hunger and thirst after
these spirituall good things: God himselfe shewes us the best meanes,
who, when he would stirre up the people of Israel to desire the
promised land, forthwith commended unto them the riches of the land,
wherewith it did abound: so also should we alwayes set before our eyes
those innumerable blessings, which depend upon our calling and election.
Doctrine 2. _It belongs to our duty to make this our calling and
election sure._
_Give diligence._ Not as they are in the purpose of God, but as
they have an effectuall operation in us, whereby they are certainly
manifested and sealed unto us; and this is the reason why our calling
is set before election: for although election be eternall in God,
and our calling be in time; yet we come to know our calling before
our election, and the knowledge of our election depends upon the
effectualnesse of our calling.
_Reason_ 1. Because although God himselfe causeth this, yet he doth it
partly by morall perswasions and by those meanes wherein our endeavour
is required.
2. Because there are no effects of our calling and election, which are
not also our effects, because God makes us to doe them.
3. Because that very thing which God doth in this kinde, we are in some
sort said to doe, if we beg it of him by continuall prayer.
4. Because Gods confirmation of it is such, that it requires also the
like confirmation of us. God confirmes our calling and election by
his promise, his covenant, Sacraments, oath, and spirituall pledge:
And these things do in like manner require of us our promise, and vow,
to cleave unto God, our covenant, faith, and endeavour, and all those
things whereby we may be confirmed in that communion which we have with
God.
_Vse_ 1. This may serve to comfort us, because the certainty and
assurance of our calling and election is not only possible for us to
attaine unto, but also commanded us; so that nothing is more pleasing
unto God, then that we should labour to be more and more assured of
these things: for this is the end both of the promise and the precept.
2. To reprove those, that either altogether neglect this primary duty
of the faithfull, or take such slight care of it, that they must needs
alwayes waver in their minds touching those things whereof they should
be most assured. Dangerous is that doctrine of the Papists, that holds
mens minds alwayes in suspense, both in life and death. For in life
they accuse this firme confidence of presumption, and in death they
leave wretched men in doubt, how long they shall be tormented in
Purgatory.
3. To exhort us to this labour and diligence; and indeed this indeavour
is inseparable from a true and lively faith: for look how it is amongst
men; if one did beleeve that he had an inheritance left him by his
Father, or any other, he would never be at quiet, till he had gotten it
assured unto him, according to the lawes and customes of the countrey
wherein he lives, so is it with the faithfull also touching these
spirituall good things.
Doctrine 3. _All those, and those alone, make their election sure, that
make their calling sure._
These two God hath joyned together, as the Apostle doth in this
place, so that no man ought or may dis-joyne them. Hence election and
calling are taken sometimes in the Scriptures for one and the same,
as _1 Corinthians 1.26,27._ that which is called _calling_, verse 26.
is called _election_, verse 27. There is indeed an outward and
ineffectuall calling, which is many times separated from election, as
when it is said, _Many are called, but few are chosen_. But effectuall
and saving calling hath alwayes a sure connexion with election, as
_Romans 8.30._ and _11.28,29._
_Reason._ Because this calling is nothing else but the operation of God,
whereby in time he begins to execute that purpose of election, which he
had decreed from everlasting.
_Vse_ 1. This may serve to reprove those, that are wont to boast of
their election and predestination, when in the meane time they never
looke after their calling or conversion, to demonstrate it either to
themselves or others. It is presumption, whatsoever men say of their
election, if they are not first assured of their calling.
2. To comfort all the faithfull that are penitent, converted, and
called, because all those may and ought to be sure of their election.
Doctrine 4. _An endeavour to abound in vertue, and to do good workes is
the only meanes to make our calling and election sure._
This is gathered from the words, _If ye do these things_.
_Reason_ 1. Because these are the proper effects of calling and
election.
2. They are the causes of that knowledge which we have of our calling
and election. For the knowledge and assurance of these things depends
upon the reflex act of our understanding, whereby we see in our selves
the markes and signes of effectuall calling, and consequently of
eternall election. Hence this assurance increaseth and decreaseth in us,
according as our endeavour to abound in vertues, and to do good workes
is greater or lesser.
_Vse_ 1. This may serve to refute those, that teach that the assurance
of election crosseth the practise of piety, whereas there is as great
an agreement betwixt these, as is betwixt the effect and the cause,
which absolutely agree.
2. To condemne those, that from this doctrine of the assurance of
election, take occasion to cast off all care of piety: these are they
that the Apostle speaks of, chapter 3 verse 16. _who being unlearned
and unstable, wrest the Scriptures unto their owne destruction_.
Although the election of God be sure in it selfe, yet no man is sure of
it without the practice of piety. Then againe the certainty of election
that is in God, makes this certaine, that no man shall ever be saved by
vertue of election, unlesse there be in him the practise of piety: such
words or thoughts are certaine tokens of a profane soule, which neither
cares for election nor salvation, nor hath any feare of God. For
whereas it is alike certaine with God, how long every one of us shall
live in this world, yet there is none that cares not for his life,
or useth not the meanes to live, unlesse he be quite mad: so from the
certainty of election none concludes after such a manner, unlesse he be
altogether profane.
3. To exhort us, to stirre up our selves more and more to do these
things, whereby we shall receive so great fruit and benefit.
Doctrine 5. _By labouring to do these things we are fore-armed against
the dangers of all temptations._
_If ye do these things, ye shall never fall._
_Reason_ 1. Because we are never led into temptation without our owne
fault, and consequently without the neglect of this duty.
2. We are never led into temptation, unlesse we have first tempted God,
by forsaking those meanes, whereby we might be upheld and preserved.
3. God can and will defend those that flye unto him, and that seeke
him in his wayes. Hither tend those frequent promises, such as are
_Psalms 15._ _the last words_, and _Psalms 16.8._
Doctrine 6. _The more we are freed from the fals of sinne, the more are
we assured of our calling and election._
This is gathered from the opposition, which is made betwixt the
assurance of our calling and our fals.
_Reason._ The reason is taken from the contrariety; for like as the
more the darknesse is dispelled, the more the light increaseth, and on
the contrary; so is it in these things.
Doctrine 7. _Look what progresse we make in grace and vertue, so much
progresse do we make in glory and happinesse._
This is gathered from the connexion of the eleventh verse with the
former, the force whereof consists in this, that by adding vertue unto
faith, and knowledge unto vertue, we shall adde also something unto
that participation, which we have in the kingdome of God: where it is
to be observed that the same word is used in this eleventh verse, where
he speakes of glory, that was used, verse 5. where he spake of vertue;
there it was ♦ἐπιχορηγήσατε, here ἐπιχορηγηθήσεται.
♦ “ἐπιχωρηγήσατε” replaced with “ἐπιχορηγήσατε” and
“ἐπιχωρηγηθήσετω” replaced with “ἐπιχορηγηθήσεται”
_Reason._ The reason is, because as in evill the sinne is never
separated from the punishment, but in the sinne it selfe there is
the spot or blemish, which is like unto misery; so also in good the
obedience and vertue is never separated from the reward. For it hath
alwayes joyned with it that consolation which pertaines to the reward
of happinesse.
_Use_ 1. This may serve to comfort us against the afflictions of
this life; for although the faithfull receive no reward from this world,
by reason of the iniquity of men, but hatred, disgrace, contempt, and
persecutions: yet they may rest well contented in this, that they shall
not only receive an ample reward in the life to come, but also they
shall receive it in some sort in this life present, _Matthew 5.10,12._
& _19.29._
2. To exhort us to labour to increase in piety, for as much as this
labour is not in vaine, but hath its reward even in this present world,
_1 Corinthians 15. last_.
Doctrine 8. _This happinesse consists in being made partakers of the
everlasting kingdome of God._
By the _kingdome of God_ is meant properly that condition into which
the faithfull are translated by their effectuall calling: now seeing
there are no degrees of this condition, this kingdome is distinguished
into the kingdome of _grace_, and the kingdome of _glory_. Into the
kingdome of _grace_, because the preaching and ministery of the Gospell
is the efficient cause thereof, therefore the Gospell it selfe is
called in Scripture _the kingdome of God_, and because the Church is
the proper subject of this state and condition, therefore the Church
is also called _the kingdome of God_; and because spirituall grace hath
the chiefe part in this condition, therefore that also is called the
_kingdome of God_, _Romans 14.17._ but most properly the condition it
selfe is _the kingdome of God_. And it is compared to a kingdome rather
then to a Democracy or Aristocracy, or any other society.
_Reason_ 1. Because of the dignity and splendour which it hath.
2. Because the rule or governement is in the power of one. For although
it is called sometimes the kingdome of God, sometimes the kingdome
of our Lord Jesus Christ, as in this place; yet they are not made two
Kings as touching the essence, but thereby it is shewed that he hath a
singular charge in this kingdome.
3. Because the lawes and edicts of this society are altogether Kingly
and Monarchicall; the seales also, and all things that pertaine to this
government, beare the effigies as it were, or image of one King.
_Vse_ 1. This may serve to comfort the faithfull, who should think with
them selves, and often call to minde, unto what a great happinesse they
are called. For that which _David_ said heretofore, _1 Samuel 18.23_,
_Seemeth it to you a light thing to be a Kings sonne in law?_ that
may all the faithfull say of themselves in respect of this kingdome,
that it is not a light thing to be made Citizens of this kingdome,
and especially seeing we are poore and vile creatures, the greater
will our comfort be, when we consider the glory and eternity of this
kingdome. The glory is such that the kingdomes of _David_ and _Solomon_,
even in the greatest glory that ever they had, were but imperfect
representations and shadowes as it were of this kingdome. For they were
but types of it. So great is the glory of this kingdome, that all the
Citizens and Subjects thereof are in some sort Kings, _Apocalypse 1.6._
The eternity is such, that neither in whole nor in part is it lyable
unto an end, or any essentiall change. Compare all the kingdomes of the
_Persians_, _Medes_, and _Grecians_, all which are abolished; this
kingdome of God alone continues for ever.
2. To reprove those, that professe themselves Christians, and yet live
so as if they were under no lawes, & did acknowledge no King. For as
this is reckoned as the cause that the Israelites did runne into all
kind of wickednesse, because there was no king in Israel, but every one
did that which was right in his owne eyes, _Iudges 17.6._ & _18.1._ So
also do these men as it were proclaime, that they neither acknowledge
Christ nor God for their King, while they do that which seemes right
in their own eyes, not caring whether it do please God, or displease
him. Such men must expect that sentence of Christ, which is laid downe,
_Luke 19.27._ _Those mine enemies which would not that I should reigne
over them, bring hither and slay them before me._
3. To exhort all to seeke this kingdome of God above all other things,
according as Christ bids us; _first seeke the kingdome of God._ And
not only the happinesse of those that are admitted to be partakers
of this kingdome, but also the misery of all those that are excluded
from it, should be an argument to perswade hereunto: for there are two
spirituall kingdomes, and every man must needs be a subject of one of
them: the kingdome of light and the kingdome of darknesse; the kingdome
of righteousnesse and grace, and the kingdome of sinne; the kingdome of
God, and the kingdome of the Devill, who is called the Prince of this
world. All those that are excluded out of the kingdome of God, of grace
and salvation, are necessarily included in the kingdome of the Devill,
sinne and darknesse; and deservedly doth this befall all unbeleevers
and impenitent men, according to that commination, _Deuteronomy 28.45._
Doctrine 9. _The faithfull must seeke not only to have an entrance into
the kingdome of God, but also an entrance in a plentifull and abundant
manner._
Men may be considered to be in a fourefold condition in respect of the
kingdome of God. For some are very farre off from it: namely, such as
the Apostle speaks of, _Ephesians 2.12._ _That are without Christ, and
without God, aliens from the Common-wealth of Israel, strangers from
the covenants of promise_: such are all those that either understand
nothing at all of those things which pertaine unto this kingdome, or
else nothing care for them, having their consciences seared as it were
with a hot iron, as the Apostle speaks, _1 Timothy 4.2._ Others there
are which come neere unto the kingdome of God, although they are not
partakers of it, such as that Scribe was of whom Christ saith, _Mark
12.34._ that _he was not farre from the kingdome of God_; and King
_Agrippa_, _Acts 26.28._ Others there are that enter into the kingdome
of God by faith and repentance, _Iohn 3.3._ _He that is borne againe
seeth the kingdome of God_, that is, _he enters into it_, as it is,
verse 5. But then againe others there are, (with whom also in that
respect God is very well pleased,) that do not only enter into it,
but enter in a plentifull and abundant manner, as in this place. The
difference betwixt these two last sorts is such, as is betwixt those
that make entrance only into the borders of a countrey, and those that
go even into the most inward parts of it: or as is betwixt those that
make entrance only into a discipline, and those that have throughly
learned, and do exercise the very mysteries thereof. This Doctrine is
confirmed, _Colossians 3.15,16._ And to that purpose is that in
_Colossians 1.9._
_Reason_ 1. Because these spirituall things are such, that they can
never exceed measure: there is nothing in them too much.
2. They are of such a nature, that they do whet and stirre up the
desire, so that whosoever hath tasted the sweetnesse of them, doth
still desire to be more and more filled with them, untill he shall come
to the highest perfection, as we may see in their examples, who in this
respect are most commended in Scripture.
_Vse_ 1. This may serve to reprove and condemne those, to whom the bare
profession of piety seemes to be enough and too much, that feare lest
they should be too godly, that is, lest they should be too happy: this
is a certaine token of a carnall minde.
2. To exhort us, 1. To give God thanks, that he hath not only admitted
us into the suburbs, as it were, and gates of this kingdome, but hath
also revealed unto us those things which are more inward and secret.
2. To be diligent and carefull, that we do not neglect or despise
so great grace, but day by day earnestly to strive to make a greater
progresse in this kingdome, which we shall do, if we be more diligent
and religious in those exercises, whereby this kingdome is advanced.
* * * * *
Verse 12. _Wherefore I will not be negligent to put you alwayes
in remembrance of these things, though ye know them,
and be established in the present truth._
Verse 13. _Yea, I think it meet as long as I am in this
tabernacle, to stirre you up, by putting you in
remembrance:_
Verse 14. _Knowing that shortly, I must put off this my
tabernacle, even as our Lord Iesus Christ hath shewed
me._
Verse 15. _Moreover, I will endeavour, that you may be able
after my decease, to have these things alwayes in
remembrance._
The Analysis.
In the former words the Apostle had given a reason of his exhortation,
why all the faithfull should imbrace it: and in these words he gives
a reason of the same, why he should use it unto them; which reason
he delivers by way of anticipation, whereby he meets with a close
objection by a kinde of modest excuse, or by removing the cause which
they might suspect, why he should put them in remembrance of these
things, namely, because he did think they were ignorant and unstable.
Now he shewes that this was not the cause, in these words, _though ye
know them, and be stablished in the present truth_. And then he brings
divers true causes that moved him to make this exhortation unto them.
1. The great profit that would redound unto them by the performance
of these duties whereunto he exhorts them. This reason is intimated in
that causall particle, whereby he joynes these words with the former,
_wherefore_, that is, for those benefits sake which you shall receive
by this meanes, I thought it my part to put you in remembrance of these
things after this manner. 2. The second reason, which depends upon the
former, is the desire and care that he had to further their good; this
is intimated in these words, _I will not be negligent_. 3. The third
reason is taken from the duty of the Apostle, because justice and
equity required this of him, in these words, _I think it meet_. 4. The
fourth reason is taken from the opportunity of time, which he had now,
and was not long to continue; that he had it now, he shewes in these
words, _as long as I am in this tabernacle_; that it was not long to
continue, in these words, _Knowing that shortly I must put off this
my tabernacle_, which he confirmes by the testimony of Jesus Christ.
5. The fifth reason is taken from the fruit which this exhortation
might bring forth; which is set forth by the adjunct of time, that it
would be profitable unto them, not only while _Peter_ lived, but also
after his death, _after my decease to have these things alwayes in
remembrance_, verse 15.
The Doctrines arising herehence.
Doctrine 1. _In our exhortations and admonitions, we must not only
looke unto it, that that which we say be just and right, but also that
we speak it with a right minde and good intention, and that it may so
appeare also unto those with whom we have to do._
This is gathered from the scope of this text.
_Reason_ 1. The first reason is taken from our duty; for that which is
good in it selfe, becomes evill unto us, and our duty is turned into
sinne, unlesse _quod bonum est bene agamus_, we do that which is good
after a good and right manner: as if a man out of anger, hatred, envie,
or a desire to disgrace him, or pride, should tell his neighbour of any
vice, or stirre him up to do his duty.
2. From the profit of our neighbour, or the benefit of our admonition
and exhortation. For it depends oftentimes upon the mind or manner of
doing it, which is chiefly looked unto in such like duties; so that
they do either make way for our neighbours receiving it, or cast an
obstacle in the way to hinder him from receiving it.
_Use._ This may serve to reprove those, that never exhort others but
for revenge sake, when there is some contention and strife betwixt them;
and then they please themselves most in reprooving other mens vices,
when they should not, and when they should, they are altogether silent.
Doctrine 2. _We must put our neighbours in remembrance of those things
which make most for their good._
This is gathered from that particle, _Wherefore_.
_Reason._ Because admonition and exhortation are according to their
nature, workes of charity, and tend unto the good of our neighbour:
therefore we should use it most unto those from whom we may expect most
good.
_Vse_ 1. This may serve to reprove those, who, if their neighbours do
any thing unseemely or uncivilly, or to the losse of their honour, or
some outward profit, do presently take notice of it in them; but never
looke after those things that doe most pertaine to the kingdome of God:
those things indeed should not be neglected, but these things should
chiefly be looked after.
2. To exhort us, in those things which pertaine to the kingdome of
God, and the salvation of soules, to have an especiall care of our duty
towards our neighbour. Hitherto belongs that which _Peter_ saith, _that
he would not be negligent_, that is, that he would never lay aside
the care of these things: which although it did in a speciall manner
pertaine to the duty of _Peter_, an Apostle, and other Ministers of the
word, yet it is proportionably to be extended to the common duty of all
Christians, because the reasons which strengthen it, are for the most
part common.
Doctrine 3. _In justice and equity we are bound to put one another in
remembrance._
This is gathered from these words, _I think it meet_: for although it
doth not pertain unto that particular justice, which consists in the
equality of the thing received and repayed, yet it is called justice,
because it hath as strong an obligation, as any thing that is due by
justice, _Romans 1.14._
_Vse._ This may serve to reprove those that account it a sinne to be
negligent in paying debts, but make no account of the neglect of this
duty.
Doctrine 4. _They that are learned and also stablished in the truth, do
yet stand in need of admonitions and exhortations._
This is gathered from these words, _though ye know them and be
stablished in the present truth_.
_Reason_ 1. Because they are not so learned and stablished, but that
they may be yet farther instructed and stablished.
2. Because if they had all knowledge and also faith, yet their will
and affections must be by these meanes stirred up unto their duty.
For our will is like unto a slow and dull servant, to whom it is not
enough once to heare the commands of his master, but they must be
often told him. Then againe, if they had not only all knowledge and
faith, but also a most ready will and affections, yet because they are
continually assaulted by temptations, they have need on the other side
of continuall remembrances and puttings in mind; to strengthen them.
The speech of the Captaine and the sound of the Trumpet, and such like
excitements, do put some courage even into the most valiant souldiers.
_Vse_ 1. This may serve to reprove the pride of those men, that put
such confidence in themselves in their own knowledge and faith, that
they do utterly contemne such kinde of helpes.
2. To exhort all to be constant and diligent in the hearing of Sermons.
For if there be any that abound in knowledge; and perhaps exceed the
Preacher himselfe, so that they cannot be taught any more by him, yet
they may be stirred up by admonitions and exhortations, and in that
respect they should alwayes be present there; but much more should they,
that are not yet learned and stablished in the truth.
3. To direct, as well the Preachers as the hearers, not only to teach
the truth, but also to bring a word of exhortation alwayes, that
is, to apply it to the use of the truth which they deliver, and then
the hearers, to come unto Sermons, not as being greedy of novelty
or speculation, but being prepared before hand and ready to receive
exhortations and admonitions, and to turne them into practise.
Doctrine 5. _We must take hold of the opportunity of time, which we
have, diligently to exercise such Christian duties._
This is gathered from these words, _As long as I am in this tabernacle_.
So _Galatians 6.10._ _John 9.4._ & _12.35._
_Vse._ This may serve to admonish us, not to deferre or put off the
time of our repentance and obedience, _2 Corinthians 6.2._ _Psalns
95.7,8._
Doctrine 6. _The neerer we come to the end of our life, the more
diligent should we be in Christian duties._
This is gathered from the words following, _Knowing that shortly I must
put off this my tabernacle_.
_Vse._ This may serve to exhort us, alwayes to be diligent, for as
much as we are never farre from putting off this our tabernacle; for
although we are not expresly told, as _Peter_ was, how soone this shall
be, yet we are told that it shall not be long; and it may happen sooner
unto us, then it did unto Peter, who wrote this Epistle.
Doctrine 7. _We should labour in our life, that some fruit of our life
may remaine in the Church after our death._
This is gathered from verse 15. We cannot all profit the Church by our
writings, as _Peter_ did, but yet through Gods grace we may either by
some other workes, or at least by our good example leave some sweet
smelling savour behinde us, that may be pleasing and acceptable unto
those that remaine.
_Vse_ 1. This may serve to condemne those, that live so corruptly and
wickedly, that even after their death they are a scandall and offence
unto those that knew them.
2. To exhort us, (and to comfort our selves in it,) to carry and behave
our selves piously and holily while we live, because Gods glory is
thereby advanced, not only while we live, but also after our decease.
* * * * *
Verse 16. _For we have not followed cunningly devised fables,
when we made knowne unto you the power and comming of
our Lord Iesus Christ, but were eye-witnesses of his
Majesty._
Verse 17. _For he received from God the Father, honour, and
glory, when there came such a voice to him from the
excellent glory, This is my beloved Sonne, in whom I
am well pleased._
Verse 18. _And this voice which came from heaven, we heard, when
we were with him in the holy mount._
The Analysis.
In these verses is contained the reason and cause of those things,
which he had spoken of before, as it is manifest by the causall
particle _For_. Now he had said before, 1. That all the faithfull must
adde vertue unto faith. 2. That he had a just reason why he should so
seriously stirre them up unto this duty; and in these words he shewes
the reason and cause of both, which is taken from the certainty that
is in the things themselves, and the assurance that all the faithfull
may have of those things that were proposed unto them to beleeve.
The certainty is set forth first by something unlike it, that is,
by _cunningly devised fables_. Secondly, by the testimonies of the
Apostles, who were both eye-witnesses, and eare-witnesses of these
things. Eye-witnesses, in these words, _we were eye-witnesses of his
Majesty_. Eare-witnesses in these words, _and this voice we have heard_.
The sight and hearing of the Apostles, wherein lies the foundation of
the testimony are set forth first by their objects: The object of their
sight was the majestie of Christ, the object of their hearing was a
voice which came from Heaven concerning Christ. Secondly by the cause,
which was God the Father, communicating glory unto Christ both by word
and deed, Verse 17. Thirdly, by the circumstances of time and place,
_When we were with him_, &c.
The Doctrines arising herehence.
Doctrine 1. _Cunningly devised fables are sometimes proposed in the
Church in steed of the truth of God._
For this is the reason why the Apostle cleares himselfe from all
suspicion of such like fables, because there were many at that time,
and many would come afterwards, that would deceive the Church with such
like fables, _1 Corinthians 2.1._ Where _Paul_ saith, that _he came
not with excellency of speech_, thereby closely rebuking some false
Apostles and Preachers, who did affect nothing else but a shew of
eloquence. So in this place _Peter_ makes mention of fables, by reason
of such impostors, _1 Timothy 1.4._ & _6.4._ _Titus 1. 14._ Such were
the fables in the Church of _Rome_, that are contained in their golden
Legends of S. _Francis_, _Dominick_, and innumerable Saints and Virgins,
with the miracles that were done by them. For such like fables were
wont to be heretofore, and yet to this day also in many places are
proposed unto the people in stead of the word of God.
_Vse_ 1. This may serve to admonish us, not to receive all things that
are proposed, without triall and examination: for so we may imbrace
fables in steed of the Gospell.
2. To exhort us, to give God thanks, that we live in those Churches,
out of which all such old wives fables are wholly removed, and wherein
nothing is proposed but the sincere word of God.
Doctrine 2. _All those professors of the faith that do not adde
vertue unto faith; and all those Preachers that do not with zeale and
constancy stirre up the faithfull to labour for vertue, do greatly
dishonour the Gospell, as if it were of the same nature with cunningly
devised fables._
This is gathered from the connexion of these words with the words
foregoing, which were explained in the Analysis. For this is the force
of the Apostles reason; If I did account the truth of the Gospell like
unto a cunningly devised fable, I could not so earnestly, and with such
constancy stir you up to imbrace and adorne it; nor could ye receive
those things that we have spoken of, without an endeavour to abound in
vertue, if ye did not account them like unto cunningly devised fables.
_Use_ 1. This may serve to admonish, 1. All Preachers to beware of
carelessenesse and negligence in stirring up the people unto piety.
And 2. All the faithfull also to beware of luke-warme and unfruitfull
profession of the faith. For neither of them can be without an implicit
and vertuall blasphemy. And they that so carry themselves, although
they do not in words; yet they do in their deeds confesse, and make it
to appeare, that they make no more account of the Gospell, then of an
old wives fable.
2. To exhort us, to give all diligence to sanctify, as it were, the
Gospell of Christ which we professe, and to shew it in our lives,
that we think farre otherwise of the nature of it, then the profane
multitude doth.
Doctrine 3. _The summe of the Gospell consists in declaring the power
and comming of Christ._
This is gathered from these words, _We made knowne unto you the power
and comming of our Lord Iesus Christ_. For his power hath respect unto
his divine nature, together with the effects thereof, _Romans 1.4._ And
his comming hath respect unto his humane nature, together with the end
and benefit of his incarnation. Now if these two be joyned together,
namely, that Christ came to save us, and that he came with power, so
that he had all sufficiency & efficacy at his comming, nothing more can
be desired to comfort the faithfull.
_Vse_ 1. This may serve to admonish, 1. Preachers, to make the power
and comming of Christ the center as it were of all their Sermons. The
Apostle, _1 Corinthians 2.2._ _Determined to know nothing save Iesus
Christ and him crucified_, & then also, 2. the hearers, to have a
speciall eye unto that in the hearing of Sermons, how they may profit
in the understanding of this mystery.
2. To exhort us, to fetch all the obedience which we performe unto God,
from him as from the fountaine. For whatsoever duties flow not from
the power and comming of Christ, are not Evangelicall, but are infected
with hypocrisie, or consist in civility.
Doctrine 4. _The certainty of this Gospell, even as it may be had after
the manner of men, is as great as any we can have of any things that
are done and past._
This is gathered from these words; _We have seene, we have heard_. For
it is confirmed by the testimony of those, that sensibly perceived it;
who by the confession of all were men at least worthy to be believed,
having no reason to witnesse any otherwise then the thing it selfe was;
in regard that they could not expect to receive any profit thereby from
men; and being such as confirmed it unto us, not by the bare testimony
of their words, but also with their life and blood: so that even after
the manner of men we may be as certaine of the Gospell as we are, that
there was sometimes a Monarchy of the Assyrians, Grecians, Romans: that
there were Captaines, and Knights, of such and such a countrey, or the
like.
_Vse_ 1. This may serve to reprove and condemne the perversnesse of men,
who easily believe all other things, though there be but weak arguments
to confirme it; but they can scarce be brought to receive the Gospell
of salvation.
2. To exhort us to strengthen our faith with such like reasons, even
to the full assurance thereof, _1 Iohn 1.3,4._ For although we our
selves have not seene these things, yet we must as strongly and firmely
believe them, as if we our selves had seene them with our eyes, _Iohn
20.29._ This pertaines unto the thankfulnesse which we ♦owen to God,
that he would not barely declare unto us his will, but also confirme it
by testimonies, _Luke 1.2._ For this was one of the speciall offices of
the Apostles, to witnesse those things which they had seene of Christ,
_Acts 1.22._ & _2.32._
♦ “oweu” replaced with “owen”
Doctrine 5. _A great Majesty was sensibly perceived by the Apostles._
This is gathered from these words, _We have seene his Majestie_.
So great was this Majestie, that the Disciples could not beare it,
_Matthew 17.6._ It astonished and amazed _Peter_, _Marke 9.6._
_Vse_ 1. This may serve to instruct us, to conceive by this proofe, how
great the glory and Majestie of Christ is now in Heaven, how great it
shall be at the last day, and how great we also shall be made in the
life to come.
2. To exhort us, to have Christ in high estimation: We have no cause
to be ashamed of so great a Majestie; according to that of our Saviour;
_If any one be ashamed of me in this adulterous generation, him will I
be ashamed of before God and his Angels._
Doctrine 6. _This majestie was expressed in those words of God_, This
is my beloved Sonne in whom I am well pleased.
In these words is contained both the power and comming of Christ,
whereof the Apostles witnessed, and wherein is contained the summe of
the Gospell, as we said before. This is gathered from the connexion of
the words, which these have with the former, _We made knowne_, &c. For
in the title of _Sonne_ is declared the honour and glory of Christ,
where he is called _this my Sonne_: in the title of _beloved_ is shewed
the comming of Christ, and the end thereof, namely to reconcile us unto
God, and make us beloved of him: whence he is called, _My beloved in
whom I am well pleased_. By the title of _Sonne_ is chiefly signified
the kingdome of Christ, by the title of _beloved in whom I am well
pleased_, is signified the Priesthood of Christ; and by the third thing
which is added, _Matthew 17.5._ is signified his Propheticall office:
_heare ye him_. And that which is there expressed, is here understood;
so that there is nothing in Christ and the Gospell which may not fitly
be reduced to these few words.
_Use_ 1. This may serve to instruct us, for the building up of our
faith, to have alwayes in our mindes that divine voice; for therefore
came it twice from Heaven, once in the Baptisme of Christ, and once in
this transfiguration which _Peter_ hath reference unto in this place:
All the word of God indeed comes from him, but there are some parts
of it which come from him unto men in a more speciall manner, that is,
immediately. Such was the Decalogue in the Old Testament: such was the
voice, _Iohn 12.28._ and such was this voice that was twice repeated:
Now as we should magnifie every word of God, so in a speciall manner
should we observe and take notice of such words as these.
2. To admonish us, to depend upon Christ alone, and to have recourse
unto him only, in those things which pertaine unto our salvation.
1. Because such a testimony was never given of any one besides Christ.
2. In this testimony, power, honour, and glory is so given unto Christ,
that it is denied unto all others: for the demonstrative particle
_that_, as it is in the originall, ὁ υἱώς ὁ ἀγαπητώς, hath an exclusive
vertue, as touching all others, excluding all others from being
partakers of it.
Doctrine 7. _This voice of God did effectually bring honour and glory
unto Christ._
This is gathered from these words, _He received from God the Father
honour and glory, when there came such a voice unto him._
_Reason_ 1. Because the testimony of God is infallibly true.
2. There is joyned with it omnipotent power, when it is said to come
from the excellent glory.
_Vse_ 1. This may serve to instruct us, by faith to relye upon every
testimony of God. For that which God promiseth or any way witnesseth,
is as sure as that which we have already received or do see brought to
passe. We may oftentimes doubt of mens words, because they have neither
perfect truth, nor perfect power: but the excellent glory of God,
whereof mention is here made, requires far otherwise of us.
2. To exhort us, for the confirmation of our faith, to have alwayes in
our eyes the excellent glory of God, whereby he can and also will do
whatsoever he hath said.
Doctrine 8. _Those things which pertaine unto the kingdome of Christ,
are so holy, that they make the place it selfe, wherein they are
declared, in some sort holy._
This is gathered from these words: _in the holy Mount_. For this Mount
was not holy, but by this transfiguration, and this voice that came
from heaven, _Exodus 3.5._ _Iohn 6.3._
_Vse_ 1. This may serve to reprove the stupidity of those, that are
nothing taken with such things as these that are so holy.
2. To exhort us, reverently and religiously to prepare our selves, and
apply our mindes unto holy exercises, _Ecclesiastes 5.1._
* * * * *
Verse 19. _We have also a more sure word of prophesie; whereunto
ye do well that ye take heed, as unto a light that
shineth in a dark place, untill the day dawne, and the
day-starre arise in your hearts._
Verse 20. _Knowing this first, that no prophesie of the
Scripture is of any private interpretation:_
Verse 21. _For the prophesie came not in old time by the will of
man: but holy men of God spake as they were moved by
the holy Ghost._
The Analysis.
Peter had before proved the certainty of the Gospell by the testimony
of the Apostles, who were eye-witnesses and eare-witnesses of it; now
he proves the same certainty by the testimony of the word of prophesie;
which he sets forth, 1. By the adjunct of stability, and that in
comparison to the testimony of the Apostles, in respect whereof this
word of prophesie is said to be more sure. 2. By the duty adjoyned
which is due unto this word of prophesie, namely, a religious heed
and attention which should be given unto this word. Wᶜʰ attention is
declared, 1. By the end and use of this word of prophesie, which is by
way of comparison set forth by the use of a light, 2. by the helping
cause, 3. By the esteeme which we should have of the Prophesie of
Scripture, verse 20,21. namely, that it is by the instinct of the
Holy Ghost; which is set forth by those Prophesies that are contrary
thereunto, namely, such, as are of private interpretation, or by the
will of man. By prophesie is meant, not the foretelling of those things,
♦that depend upon any naturall causes, (for so the Astrologers and
Physitians can foretell many things, being skilfull in the naturall
causes,) nor of those things that depend upon the will of any creature
(for so those that know other mens counsell, may foretell many things,
probably at least) but prophesie is a fore-telling of those things,
that depend only upon the will of God, and can be knowne by God alone,
and those to whom he hath revealed it. By the word of Prophesie is
meant the Prophesie of holy Scripture, as it is expresly set downe,
verse 20. which is distinguished in this respect not only from false
prophesies, but also from other true ones, which were never in the
Canon of the Scripture.
♦ “thar” replaced with “that”
The Doctrines rising herehence.
Doctrine 1. _The word of Prophesie is a more sure testimony then the
testimony of any men, or of those things that our senses themselves can
give us._
This is gathered from the comparison which is here made betwixt this
testimony and that which went before. But it is said to be more sure,
not more true: because that which the Apostles witnessed, was as true;
but their testimony did not carry with it so great a confirmation of
the truth.
_Reason_ 1. Because it appeared not so much to be a divine testimony,
being not as yet expressed in the Scriptures.
2. Because it could not prevaile so much upon the mindes of the Jewes,
as the word of prophesie, which had now for many ages bin as it were
habitually confirmed in their minds.
3. Because the testimony of one that foresaw the truth, hath more
divine operation in it, then the testimony of him that witnesseth what
he hath seen or heard being present, _Iohn 5.36,39._ There are three
degrees of testimonies, 1. Of _Iohn._ 2. Of the workes of Christ.
3. Of the Scripture or word of prophesie. The testimony of works is
said to be greater then the testimony of _Iohn_, and the testimony of
the Scripture by way of gradation is intimated to be greater then both.
_Vse_ 1. This may serve to instruct us, in all those things that
pertaine unto faith and our salvation to depend only upon the
Scriptures, because nothing can be more sure.
2. To exhort us, to give God thankes, that he hath not only made
knowne unto us his truth, but hath also confirmed it by strong and
sure reasons, and in all respects hath had regard to and provided for
the weaknesse of our faith.
3. To reprove many Christians, which do too much stagger and doubt of
these truths. For there appeares such a wavering and doubting of the
minde, where the life is doubtfull and uncertaine, and is not surely
grounded and ordered according to the rules of Christ. Now we should be
as sure of these matters of faith by the Scriptures, as we are of those
things that we our selves see now present before our eyes; and go on as
firmely and constantly in the way of Christ, as if we did now with our
eyes see Christ himself, and all those things that he hath promised us;
or as if we did now heare that voice, _Arise ye dead and come to
judgement_.
Doctrine 2. _The prophesie of the Old Testament gives a most sure
testimony of the power and comming of Christ._
This is gathered from the reference which this 19 verse hath to verse
16. So _Luke 1.20._ _Acts 3.18,24._ & _10.43._
_Reason_ 1. The greatnesse of this mystery, which was such, that it
must not be shewed on a sudden to the world, but, for dignity sake, as
it were, by such like messengers going before.
2. That it might the more appeare that these things come from God, who
was the only author of such like prophesies.
3. Because the salvation of the people of God from the beginning of the
world depended upon the beleeving of this mysterie.
_Vse_ 1. This may serve to instruct us, to confirme our faith more and
more by such like arguments.
2. To exhort us, highly to esteeme of this mysterie, because God
himselfe alwayes made such reckoning of it, that he would have his
Prophets from the beginning of the world to be exercised in the
declaration of it.
3. To admonish us, that it should never seeme tedious unto us, to
heare and meditate upon those things, which pertain unto this mysterie,
seeing God would have this alwayes pressed by all his Prophets.
Doctrine 3. _It is most praise-worthy in Christians alwayes to give
diligent heed unto the Prophesies and the rest of the Scripture._
This is gathered from these words: _Ye do well that ye take heed_. By
_taking heed_ is meant, 1. A search and inquiry after the sense of the
Scriptures, or the truths that are contained in them. 2. An applying
of those truths unto the ends and uses whereunto they serve. 3. A
religious affection of the minde, whereby the conscience is subdued
unto those truths as unto the rules of faith and manners: how they do
well, that do thus give heed unto the Scriptures.
_Reason_ 1. Because this obedience pleaseth God.
2. Because they provide well for themselves, to be directed unto
eternall happinesse.
_Vse_ 1. This may serve to refute the Papists, and some other foolish
men, who deny that they do well, which give heed unto the Scriptures.
2. To reprove all profane and worldly men, who take great care about
their worldly profits, or their carnall pleasures, but give little or
no heed at all unto the Scriptures.
3. To exhort us, to stirre up in our selves daily this care of
attention.
Doctrine 4. _The Scripture is a light shining unto those that
religiously give heed unto it._
This is gathered from these words, _Take heed as unto a light that
shineth_. Now it is called a light,
_Reason_ 1. Because it is cleare and manifest in it selfe.
2. Because it makes all other things cleare and manifest.
3. Because it enlightens also the eyes of our minde, so that we are
able to behold the heavenly mysteries of the kingdome of God.
_Vse_ 1. This may serve to refute the Papists, who tax the Scriptures
of obscurity.
2. To reprove and condemne those, that walk in the midst of this light,
and yet perceive no more of the things of God, then as if they were in
darknesse.
3. To exhort us, 1. To give God thanks for so great a benefit. For God
now deales with us, as he did heretofore with the Israelites, in whose
dwellings there was light, when in all the land of the Egyptians there
was thick darknesse, _Exodus 10.22,23._ 2. To walke in this light, not
to sleepe or have fellowship with the workes of darknesse, as it is
_Ephesians 5.8,11,14._
Doctrine 5. _The whole condition of this our life hath much darknesse
in it._
This is gathered from these words; _A light shining in a darke place._
We may see the explication of these words in _Calvin_.
_Reason._ Because without the light of the Scriptures and faith we
are nothing but darknesse; seeing therefore this light is communicated
unto us but imperfectly in this life, there must needs be as yet much
darknesse.
_Use_ 1. This may serve to admonish us, not to puffe up our selves with
the opinion of knowledge, but humbly to acknowledge our imperfections.
2. To exhort us, so much the more diligently to give heed unto the
light.
Doctrine 6. _We must give heed unto the Scriptures, untill a greater
light be communicated unto us, then we can have out of the Scriptures,
that is, untill the last end of this life._
This is gathered from these words, _untill the day dawne_. Although
they were very strongly confirmed, verse 12. Yet they must still give
heed unto the Scriptures. _Daniel_ himselfe, though a Prophet, gave
heed unto the Prophesies of _Ieremy_, _Daniel 9.2._ _Peter_ himselfe
gave heed unto the Epistles of _Paul_, chapter 3. verse 15. _Paul_
himselfe had great care of the Parchments, that is, of the volumes and
books of Scripture, _2 Timothy 4.13._
_Vse_ 1. This may serve to refute the Anabaptists, who say that the
Scriptures are only profitable for novices and young beginners, and not
for the stronger.
2. To reprove those, that rest in that knowledge of the Scriptures,
which they have, and seeke no farther.
Doctrine 7. _Very great knowledge, light and cleerenesse shall be
communicated unto us in the life to come._
This is gathered from the comparison that is made betwixt the life
present and the life to come: In the present we have a light as it were
in a darke place, but in that to come we shall have full noone as it
were, _1 Corinthians 13.12._
_Vse._ This may serve to exhort us earnestly to desire to come unto
that perfection, and in the meane time to exercise our selves in those
things that lead thereunto.
Doctrine 8. _The light of the Scripture profiteth none but the
faithfull._
This is gathered from these words: _Knowing this first_, that is,
beleeving, _Hebrews 4.2._ No great or noble effect is produced, unlesse
the matter, or the object wherein it should be produced, be prepared
before: the seed it selfe that is cast into the ground, doth not
grow, unlesse the ground be plowed and harrowed. Besides, whereas the
Scripture is a testimony, and the strength of the testimony depends
upon the authority of him that witnesseth, the Scripture can be of no
force, if the authority of God be not acknowledged in it.
_Vse._ This may serve to direct us, when we come to the reading or
hearing of the Scriptures, alwayes to lift up our mindes unto God, and
stirre up true faith in our hearts.
Doctrine 9. _The first thing to be believed is, that the Scriptures are
not of any inhumane interpretation, but of divine revelation._
This is gathered from these words: _Knowing this first_, &c.
The Papists and some others gather from this place, that the
interpretation of Scripture doth not belong unto private men, but unto
the Church, that is, the _Pope_ and the Councels whom he approves of:
but in this sense this place makes most against them: for first it is
not here said that a private man may not interpret the Scriptures, but
that he may not make an interpretation of his owne; now by a mans owne
interpretation is meant a humane interpretation, that is made by the
will of man; as it evidently appeares by the opposition, verse 21.
So that the Prophets themselves, although they were publick Doctors
of the Church, yet if they should have said any thing of themselves
without the revelation of God, that would have beene their owne,
that is, a humane interpretation: whence also it followes that
every interpretation of the _Pope_, which he takes not from cleare
Scripture, or hath it not by some extraordinary revelation, is his
owne in that sense as this word is taken in this place. Secondly,
By _interpretation_ in this place is not meant the interpretation of
Scripture, that was before revealed, but the revelation it self, as it
appears by the 21 verse where this interpretation is made to consist
therein, that the Prophets spake their prophesies as they were moved by
the holy Ghost. 3. _Peter_ himselfe, who in the opinion of the Papists
was at that time head of the Church, bids the faithfull here, search
the Scriptures, he doth not bid them depend upon him, and alwayes look
for interpretation. 4. He attributes more and greater strength unto
the Scripture, then to his own testimony. 5. He cals the Scripture
a light, and the condition of the Church a dark place: the Papists
on the contrary attribute darknesse unto the Scripture, and light
and clearnesse unto the Church. 6. He commends the vulgar sort of the
faithfull, that they did take heed unto the Scriptures, in these words,
_Ye do well_. But the Papists by this ♦interpretation debarre the
faithfull from the reading of the Scripture.
♦ “interpretaion” replaced with “interpretation”
_Use_ 1. This may serve to refute the Papists, that put the Church
before the Scripture, and say that the first thing to be believed is,
that the Church cannot erre.
2. To exhort us, to lay this foundation firme and sure in our hearts.
Doctrine 10. _The holy Ghost moved those men that were authors of the
Scriptures._
This is gathered from these words: _As they were moved by the holy
Ghost._
_Use._ This may serve to instruct us, by continuall prayer to seek for
the aid of the Spirit, for the understanding of the Scriptures. The
Scripture must be understood by the help of the same Spirit, by whom it
was dictated, as _Hieronymus_ _Eodem spiritu debet intelligi Scriptura,
quo fuit dictata_.
Doctrine 11. _The men which the holy Ghost made use of, to deliver the
Scriptures, were holy men of God._
_Holy_, because they were sanctified inwardly, & also set apart to this
most holy work. _Men of God_ they were, because they were called by
God to this office, and they did declare the will of God, and they did
labour also to bring men unto God.
_Vse._ This may serve to exhort us, to labour to be like unto them,
according to our ability, both in holinesse, and in zeale of the Lord.
Illustration: (‡ decoration)
Chapter II.
Verse 1. _But there were false Prophets also among the people,
even as there shall be false teachers among you, who
privily shall bring in damnable heresies, even denying
the Lord that bought them, and bring upon themselves
swift destruction._
Verse 2. _And many shall follow their pernicious wayes, by
reason of whom the way of truth shall be evill spoken
of._
Verse 3. _And through covetousnesse shall they with feined
words make merchandize of you._
The Analysis.
HITHERTO the Apostle propounded an exhortation, and confirmed it also
in the foregoing Chapter. In the two following Chapters he strengthens
it, by removing the impediments, that might make this exhortation of
no effect. And the chiefe impediments are _fals teachers_ and _profane
scoffers_: of these former he speaks Chapter 2. Of the latter chapter 3.
The false teachers he doth first, describe: secondly, reprove: he
describes them from the beginning to those words in verse 3. _whose
judgement_, &c. Then he reproves them, 1. in generall in these words,
_that they are damned men_; which he doth afterwards prove, 1. by the
usuall course of Gods justice, from verse 4. to the 10. 2. By their
deserts, whereby they bring upon themselves the revenging justice of
God, from verse 10. to the end of the Chapter. In the description of
the false teachers he makes, 1. A comparison of the like betwixt the
false teachers and those that were false prophets among the people of
Israel, partly that he might joyne together this discourse with the
former, where he spake of true Prophets; and partly that he might meet
with the scandall which might arise by such seducers; and partly that
he might stirre up the faithfull so much the more, to beware of their
seducing. In the first respect, the last words of the former Chapter,
and the first of this Chapter, make such a _discreet axiom_ as this;
although there were many Prophets among the People of Israel, that were
holy men of God, and were moved by the Spirit of God in those things
that they spake; yet among the same people also there were many false
Prophets. This _discretion_ is shewed in these words: _But there were_.
In the second respect these words make a _copulate axiom_ thus: Like
as there were false Prophets among the People of Israel, so also
shall there be false teachers among you. In the third respect there
is intimated and implicitely contained such a _connex axiom_ as this:
If there shall be false teachers among you, like as there were false
Prophets among the people of Israel, then must you be alike careful
to beware of these, as the Israelites were warned heretofore to beware
of them. After that description which is made by way of comparison,
followes an absolute description; wherein the false teachers are
described by their effects. Which effects have either an immediate
reference unto the false teachers themselves, or unto others by them.
Those that have reference unto the false teachers themselves, are
1. The bringing in of heresies, which are set forth by their adjunct,
that they are damnable, whereof he gives a reason also, taken from
the nature of heresies, which is said to be such, that _it brings in
a denying of the Lord_. 2. The second effect is, that _they bring upon
themselves swift destruction_. In respect of others the first effect is,
that _they shall have many followers_, who are pointed out by another
effect accompanying this seducing, namely, _a speaking evill of the
truth, or of the Gospell, which shall come to passe by their meanes_.
The other effect is the abuse of those whom they do seduce for gain;
which abuse is set forth by the helping cause, namely _by fained words_.
The Doctrines arising herehence.
Doctrine 1. _There are alwayes false prophets and false teachers in the
Church._
This is gathered from these words: _there were, there shall bee_.
_Reason._ This comes to passe in a threefold respect, 1. in respect
of God. 2. In respect of the Devill. 3. In respect of men. First,
in respect of God, and that 1. that they which are approved in the
Church may be made manifest, _1 Corinthians 11.19._ _Deuteronomy 13.3._
2. That the obstinate wicked may perish in their ungodlinesse and
cruelty, _2 Thessalonians 2.10,11,12._ _1 Kings 22.20,21,22._ Secondly,
in respect of the Devill, because he is alwayes the father of lyes, and
a murtherer, and that envious one, which soweth tares among the good
seed. Thirdly, In respect of men, because the wisdome of the flesh is
enmity against God and his truth.
The use hereof according to the Apostles intention is twofold:
_Vse_ 1. To admonish us, not to be offended, nor to be too much
troubled in minde, when we see heresies to arise in the Church, but
to say as the Apostle did, _There were, there shall be_.
2. To instruct us, not to believe every spirit, but to try whether they
are of God, _1 Iohn 4.1._
Doctrine 2. _Every heresie hath damnation joyned with it._
This is gathered from these words: _damnable heresies_. Some are more
damnable then others, yet all do in their nature tend to damnation.
For all are contrary unto the way of truth, whereof mention is made,
verse 2. which way alone leads unto life. But there are some heresies
which can by no meanes consist with salvation or eternall life.
Hereupon such opinions are by a kind of appropriation called heresies
in the Church, that is, opinions altogether damnable. For there is a
difference to be observed betwixt things rashly spoken, bare errors
in faith, and heresies properly so called. In the heresies themselves
also we must distinguish betwixt the materiality, and the formality of
it. For to make a formall heresie, for which a man is properly called
an heretick, there is required besides an errour in those things that
pertaine unto the fundamentals of religion, a reluctation against the
cleare light, and obstinacy in that reluctation.
_Vse._ This may serve to condemne those that under the name of peace
and charity, make so little reckoning of the bringing in of heresies
into the Church. They would have all things received in and tollerated,
which is all one, as if they would for peace and charity admit of
damnation it selfe. For heresies have damnation joyned with it.
2. To admonish us, 1. to take diligent heed that we do not by any means
further such heresies. 2. Not rashly or for a light cause to pronounce
any man an heretick. 3. As carefully to beware of heresies, as we
should of damnation.
_Question._ In the reason which is here given of this property of
heresies, that they are damnable, a question is moved, What is meant
by denying the Lord? _denying the Lord that bought them_. For many
gather from this place, that all and every particular man were redeemed
by Christ, because it is here said that he bought even those wicked
hereticks: but it may be answered divers wayes.
_Answer_ 1. That these false teachers were members of the visible
Church, and therefore, 1. they accounted themselves such as were
redeemed by Christ, and made shew of that profession. 2. Men were to
account them such, as long as they continued in the Church; and in this
respect they may be said to be such as were redeemed by Christ; like
as the Apostles are wont to call whole Churches justified, sanctified,
and elect. There is not the same reason therefore of all and every
particular man, as there was of these.
_Answer_ 2. He doth not here speak of Christ properly, as he is
Redeemer, nor of the redemption of his blood, but of that right,
whereby masters chalenge their servants, as having bought them;
which may be thus shewed: 1. Here is no mention of Christ as being
Lord properly, but Master. For in the Greek it is δεσπώτης, which is
properly, a Master in respect of a servant, not κώριος, Lord. And these
two names are clearly distinguished, _Iude_ verse 4. where the same
thing is spoken of the same false teachers: there they are said to deny
their _Dominum & herum_, Lord and master; although he may be called
their _Herus_, _Master_, he is not properly called their _Dominus_,
_Lord_. Then againe, the Lord is not said to have redeemed all men,
but only to have bought them: now although the word ἀγορώζω, to buy,
be sometimes used in the same sense that the other is, yet it is not
alwayes so.
_Answer_ 3. The comparison here is plainly made betwixt the false
teachers and the false Prophets, ♦betwixt the visible Church and the
people of Israel; for the Lord is said to have bought those men in
the same sense, that he is said to have redeemed and delivered all
the people of Israel; that is, as he delivered them out of Egypt, and
challenged them to himselfe in a peculiar manner, that by a solemne
covenant they should be his servants; so also all those that give their
names unto the Church, he may in this respect be said to have bought,
as a Master, that they should serve him for ever. To deny the Lord is,
not to acknowledge God or Christ for the Lord, _Matthew 10.32,33._ to
confesse and to deny are made contrary one to another, _Luke 12.8,9._
The reason is, because it hath once professed the name of the Lord,
and afterwards departs from that profession, it is all one as if he
did plainly say, that he would no longer be a servant of that Lord. For
this denying is twofold, either verball or reall. A verball denying was
in _Peter_, a reall denying is in all those that after they have made
profession of the faith, return unto a profane life, _1 Timothy 5.8._
_2 Timothy 3.5._ The denying in this place is properly meant of a reall
denying. For the description of these men doth rather expresse their
profane courses, then their open renouncing of Christ.
♦ “bewixt” replaced with “betwixt”
Doctrine 3. _It is a damnable impiety to deny Christ either in word or
deed._
_Reason_ 1. ♦Because by this means Christ is greatly dishonoured; for
men, our lusts, and Sathan himselfe are preferred before him, _Mark
8.38._ where the indignity of this sinne is shewed, that an adulterous
and sinfull generation is preferred before Christ. Christ also by this
means is accused of iniquity: for no servant usually goeth away from
his master, if he confesseth him to be a just master; therefore this
going away is as it were a professing that he doth accuse that master
from whom he goes of some iniquity. Hereupon was that contesting of the
Lord against his rebellious people, that he was a just and right master,
neither did he give them any cause to depart from him, _Ieremiah 2.5._
_Micah 6.3._ _Deuteronomy 32.4._
♦ “Becawse” replaced with “Because”
2. Because Christ threatned a most heavie judgement against this sin,
when he saith that he will deny those men; that he wil be ashamed of
them before God and his Angels, _Mark 8.38._
_Vse_ 1. This may serve to condemne, not only the manifest Apostates,
but also all those, that with the profession of godlinesse joyne a
profane life, or turn aside from that profession. The sinne of these
men is more grievous, then of Turks and Infidels, that never gave their
names unto Christ; for the neerer any man commeth unto God, the more
doth he dishonour his name, if he doth fall back againe. He that hath
in some sort forsaken Sathan, and given himselfe up unto God, and
afterward forsakes God again, and gives himselfe up unto Sathan, seems
to have known both masters, and advisedly to pronounce that he is the
better, whose servant he would rather be, that is, Sathan.
2. To admonish us, 1. Carefully to beware, not only of the damnable sin
it selfe, but also of all appearance, and every degree of it, and every
occasion that might leade us thereunto. 2. If in any respect we have
turned towards such like abomination, to recall our selves betimes, and
seriously to bewaile our offence, like as _Peter_ did after his denying
of Christ, _Matthew 26.75._
Doctrine 4. _It is the nature of such sinnes to bring destruction upon
men._
This is gathered from these words; _bring upon themselves destruction_.
_Reason._ Because sinne in respect of the guilt that is joyned with
it, hath a kind of power whereby it drawes all evill; like as faith
and prayers obtain every good gift from God. Hence is it, that our sins
are said to cry for vengeance; and also to draw punishment unto it as
it were with strong cords, _Isaiah 5.18._ For while men draw sin with
such-like cords, they do also draw the punishment of sinne, which is
joyned unto it.
_Vse_ 1. This may serve to admonish us, in this respect to beware of
sin.
2. To exhort us, by faith, repentance, and prayers, to turn away that
destruction from us, which our sins would bring upon us.
Doctrine 5. _The destruction which hangs over the heads of grievous
offenders will come swiftly._
This is gathered from these words; swift destruction.
Doctrine 6. _Men are wonderfully prone to imbrace errors._
This is gathered from these words; _And many shall follow_.
_Reason_ 1. By reason of that darknesse, which hath taken hold of mens
mindes; thereupon they may be easily drawne under any shew or glimps of
light.
2. By reason of that disposition which they have, alien from the truth;
thereupon they easily imbrace those things that are contrary to this
truth.
3. By reason of that disposition which they have, agreeing with the
nature of errors. For sinners have in themselves the seeds, of all sins,
errors and heresies; so that the nature of corrupt man doth as easily
receive errors, as the tinder fire.
4. By reason of the just judgement of God, whereby for the
punishment of other sins they are given over to the power of errors,
_2 Thessalonians 2.10._
_Vse_ 1. This may serve to instruct us, to shew the corruption and
wretchednesse of our nature, how hardly are we brought to imbrace the
heavenly and saving truth, when we are carried headlong unto damnable
errors.
2. To admonish us, that it should not be an offence unto us, if we see
many given unto errors; because this was foretold us by the Apostle,
and it hath a manifest reason; so that it is not to be wondred at, that
many are given unto errors, but that rather, that any one doth believe
the truth.
3. To exhort us, 1. Unto humiliation, in respect of this pronenesse
unto error, 2. To care and circumspection that we be not overswayed
by it. And an Argument whereby we may and should be stirred up unto
this care, we have in the text, whiles they which follow heresies
and hereticks, are said to follow their destruction. For not only the
authors of heresies run unto destruction, but also their followers,
as in the place of the _Thessalonians_ before cited. _In those which
perish_, so that it is a signe of destruction, to be seduced by
hereticks.
Doctrine 7. _The fruit of errors and heresies is speaking evill of the
way of truth._
This is gathered from these words, _By reason of whom the way of truth
shall be evill spoken of_. By _the way of truth_ is meant the Gospell,
or the will of God revealed in the Scripture, which shewes the true
way of salvation. It is said to be _evill spoken of_, when the dignity
thereof is violated, most properly by reproachfull words. It is said
to be evill spoken of _by them_, namely, by the authors of the heresies
and their followers, in a two-fold respect, 1. When they themselves
speak reproachfully of it, as the Scribes and Pharisees did of Christ.
2. While they give others occasion to speak reproachfully of it, as the
Jewes did unto the Gentiles, _Romans 2.24._ both respects seeme to be
meant here by these, for the Greek word διὰ signifies _per & propter_,
by, and by reason of.
_Vse_ 1. This may serve to instruct us, to judge aright of the nature
of sinne, that never staies till it hath brought men to blasphemy
against God, and to speak evill of the way of God.
2. To admonish us, 1. For this cause to withstand the beginnings of sin,
lest at length we be brought also to blasphemy against the holy Ghost,
which Christ saith is a sin that shall never be forgiven. 2. To beware
also of those men, that durst openly speak evill of the truth; amongst
the number of whom they are to be put, that dare mock and scoffe at the
name of predestination and the predestinate.
Doctrine 8. _They which propagate errors under faire pretence, do often
times seek their own gaine._
This is gathered from these words; _through covetousnesse with fained
words_: Covetousnesse is commonly the companion of heresies, oftentimes
the mother, very often the Nurse of them, as we may see in the Papists.
_Vse._ This may serve to admonish us, 1. Not to believe mens fained
words. 2. To beware of covetousnesse, which is the root, as of all
evils, so also of heresies.
Doctrine 9. _Miserable is the condition of those men that are seduced
by hereticks; for they are sold like beasts and cattell._
This is gathered from these words, _they shall make merchandize of you_.
* * * * *
Verse 3, at the end. _Whose judgement now of a long time
lingreth not, and their damnation slumbreth not._
The Analysis.
Hitherto we have seen the description of false teachers, and their
sins; now followes their reproofe, or the punishment for their sins,
that shall certainly befall them. This punishment is set forth,
1. Metonymically, by the cause, in that it is called judgement.
2. By the effect, in that it is called damnation. 3. By the adjunct
of swiftnesse and speed, which is shewed by the negation of those
things that are opposed unto swiftnesse. Now in generall, lingring or
slownesse is opposed thereunto; in speciall, slumbring, which is put as
a species of idlensse or slacknesse. This swiftnesse of the punishment
that shall befall them, is set forth by the adjunct of time, that it
did not now first of all begin to make hast, but now of a long time.
The Doctrines arising herehence.
Doctrine 1. _The punishment of sinne followes after sinne._
This is gathered from the connexion of these words with the words
foregoing: there was the description of sin; and here presently
followes the threatning of punishment.
_Vse._ This may serve to admonish us, never to think of sin, but to
adjoyne also the consideration of the punishment, which is joyned unto
sin.
Doctrine 2. _This punishment proceeds from the just judgement of God;
for that it is here called judgement._
For God as judge of all the earth, pronounceth sentence upon men for
their sins, and the execution of that sentence is called punishment.
Now he pronounceth sentence according to right and a most holy law,
and therefore the punishment which God inflicteth is in a proper sense
called judgement.
_Vse_ 1. This may serve to refute, 1. prophane men, which think that
those evils that men suffer, both publick and private, come by chance.
2. Those that are wont to complaine of the evils which they suffer,
as if God did deale unjustly with them, _Genesis 18.25._ _Deuteronomy
32.4._
2. To admonish us, continually to walke in the feare of the Lord,
because we live in his sight, that exerciseth judgement.
Doctrine 3. _This judgement of God brings damnation upon sinners, that
is, a privation of all good, which pertaines unto the happinesse or
well-being of man, and the sense of all misery; which makes that very
being bitter and unpleasant._
_Vse._ This may serve to admonish us, with feare to flye away from sin,
and to seek the face of God.
Doctrine 4. _This damnation comes swiftly upon sinners._
_Reason_ 1. Because it comes long before their expectation of it.
2. Because it is not deferred beyond the time which is most fit, and
appointed by God, and in that respect it is said _not to linger_.
3. Because no impediment can hinder it, but it is deferred through Gods
mercy and long-suffering; in that respect it is said _not to slumber_,
because slumbring and sleepe bindes the mind, and hinders the actions.
4. Because now of a long time before, way is made and prepared for this
damnation.
5. Because the damnation it selfe, although the wicked oftentimes are
not sensible of it, yet it takes hold of them, and spiritually worketh
in their minds and consciences.
_Vse_ 1. This may serve to condemne those, that give themselves wholly
unto sin, either because they think that punishment commeth slowly, or
else because they hope to escape unpunished, _Ecclesiastes 8.10,11,12._
2. To admonish us, to make haste to repent of our sinnes, not to linger
nor slumber.
Doctrine 5. _In all those things which pertaine unto judgement against
sinners, like as in all other things, God doth nothing rashly, but
foreseeth, premeditateth, and prepareth all things._
This is gathered from the adjunct of time, _Now of a long time_. So
_Iude_ verse 4.
* * * * *
Verse 4. _For if God spared not the Angels that sinned, but
cast them downe to hell, and delivered them into
chaines of darknesse to be reserved unto judgement._
The Analysis.
Now the Apostle proves that which he had before laid downe concerning
the punishment that should befall false teachers. The conclusion of
this arguing is, 1. In generall propounded of all the wicked, verse 9.
For there is the consequent part of that connex axiom, the antecedent
whereof begins verse 4. and is shewed by the connexion _If_, as,
_If God spared not the Angels_, &c. Then afterwards in speciall,
of these false teachers themselves and their followers, verse 10.
In the generall conclusion, verse 9. he doth not barely set downe
the condemnation of the wicked, but also by a copulate axiom joynes
together with it, the deliverance of the godly from that temptation,
which ariseth unto them by means of the wicked. And the reason is,
because the Apostles purpose was, so to reprove the wicked, that he
might in the mean time comfort the godly, and strengthen them against
all the temptations, whereunto they were obnoxious by means of the
wicked. In the antecedent part of this arguing he sets downe three
arguments, which are as so many examples & judgements of God against
the wicked; & they may make three syllogismes to prove one and the same
conclusion. The first example is of the Angels that fell, verse 4.
The second is of the old world, verse 5. The third is of _Sodome_ and
_Gomorrha_. The syllogismes are knit together, after this manner: _If
God spared not the Angels, nor the old world, nor Sodome and Gomorrha;
then he will not spare these false teachers, nor the like wicked men;
But the former is true, by the testimony of Scripture, Therefore_,
&c. These examples in respect of the generall conclusion, which is set
downe, verse 9. are as _species_ unto their _genus_. But in respect
of the speciall conclusion wᶜʰ is set down, verse 10. they are as
_comparata_, partly alike, partly greater. That wherein they are alike,
consists therein, as God condemned those sinners, so also will he
condemn these. Their inequality therein; if God spared not his most
excellent creatures, the Angels, nor the old world, nor those cities;
then much lesse will he spare these false teachers.
The Doctrines arising herehence.
Doctrine 1. _The judgements of God which he hath executed from the
beginning of the world were ordained to be examples for us._
This is evidently gathered from all this arguing of the Apostle, and it
is plainly taught us, verse 6. So _1 Corinthians 10.6._ they are called
_types_, that is, _ensamples_; which appears also by verse 11. which
sense of the words _Beza_ and others have missed.
_Reason._ The reason of this truth is Gods unchangeable nature and
constant justice, whereby he is alwayes like himself, not only inwardly
and in himselfe, but also outwardly towards us in the dispensation of
his punishments and rewards, if we look to the substance of God. Hence
is it, that by this argument the godly are both confirmed in their hope,
_Isaiah 59.1._ & _9.9,10._ and assured of the destruction of all their
enemies, and of all those that give themselves over unto impiety.
_Vse_ 1. This may serve to instruct us, so to read the sacred History,
not as we read profane histories and fables, either for delight, or to
be informed only in the knowledge of the times, or in things that have
bin done; but alwayes to observe Gods warnings and apply them unto our
own use.
2. To admonish us, not to deceive our selves, as if we had a priviledge
to sin above other men, or as if God ♦would not deale so severely with
us, if we should continue in our sins, as he did heretofore with those
whom he destroyed: *Other mens harmes should teach us to beware of
the like sins. In the first example we have, first, The object of
Gods judgement, _The Angels that sinned_. Secondly, the manner how he
dealt with them, _If he spared them not_. Thirdly, the degree of this
judgement, present, and to come: present, that they were adjudged unto
damnation; and to come, that they were to be reserved unto judgement.
The sin of the Angels is not particularly set downe in the Scriptures,
because it doth not so much pertaine to our edification and salvation,
to know their sin, as it doth to know our own sins. But in generall we
are taught, that they kept not their first estate. _Iude_ verse 6. that
is, they left that estate wherein God had placed them, and afterwards
exercised envie, lying, murther towards men. We are taught also that
the number of those that fell was great; thence it is that the Apostle
here speaks in the plurall number. They are said to have been cast down
to hell, 1. By reason of the change of their estate, because from that
wonderfull high condition, which they had received by creation, they
were cast downe to the lowest of all. 2. By reason of the change of
their place, because from the place of blisse, where they were round
about the throne of God with the other Angels, they were thrust downe
into a lower place fit for sin and misery: But that this place is in
the lowest parts of the earth, as the Papists would have it, it cannot
be shewed out of the Scriptures, but rather the contrary: for they are
said to be in the aire, and to rule there, and to go about the earth
seeking to devoure men. This at least is plaine out of the Scripture,
and it should suffice such as are not over-curious: 1. That they suffer
a great change of estate. 2. That they are excluded from their first
habitation. 3. That they are in that place, where they receive _pœnam
damni & sensus_, the punishment of losse, and the punishment also
of sense. They are said to be delivered into darknesse, partly in
respect of sin, partly in respect of misery: for both are signified
by _darknesse_ in the Scriptures. They are said to be delivered into
chains, by a metaphor taken from malefactors that are condemned,
who are kept in prison bound with chains. Now these chains are, 1. A
hardning in their sins. 2. A despaire of all deliverance. 3. A fearfull
looking for that misery whereof mention is made, _Hebrews 10.27._
4. The providence of God which alwayes watcheth over them, to keep and
punish them. They are said to be reserved unto judgement, because they
are bound so fast with these evils, that they can never escape; and yet
these are but the beginnings of the evils, which they must farther
undergo.
♦ “wold” replaced with “would”
Doctrine 2. _There is no dignity that can exempt a sinner from the
judgement of God._
This is gathered from the nature of the Angels.
_Reason._ Because dignity doth not lessen the sin, but aggravate it.
For he that hath received much, owes much, and of him much is required.
_Use._ This may serve for admonition, that men should not trust to such
staffes of reed.
Doctrine 3. _That severity is due unto sin, that sinners should not be
spared._
This is gathered from these words, _He spared not._
_Reason_ 1. Because sinners alwayes abuse the goodnesse of God.
2. They spare not the glory of God, but themselves.
_Vse_ 1. This may serve to instruct us, to ascribe it unto the grace
and mercy of God, that he hath hitherto spared us.
2. To exhort us, not to contemne this long-suffering of God, but
thereby to be led unto repentance, _Romans 2.4._
Doctrine 4. _By sinne a sinner is cast downe from the place and
condition which he had before._
This is gathered from these words; _cast down to hell_.
_Reason._ Because sin is an aversion from God. Now as the communion
which we have with God, makes us to ascend into a high condition, even
into Heaven it selfe, so that our conversation is in heaven, as it is
_Philippians 3.20._ So also aversion from him makes us to descend, even
untill we come unto hell it selfe.
_Vse._ This may serve to admonish us, not to trust the devill, nor
our own imaginations, as if we could ever attain any good by sinning.
For so our first parents were deceived, when they thought to make
themselves like unto God by sin, they were made like unto the devill.
Doctrine 5. _The darknesse of misery followes the darknesse of sinne._
This gathered from these words; _delivered them into chaines of
darknesse_.
_Reason._ Because the light is the same, whereby we are directed, and
whereby we are perfected; therefore the privation of perfection and
happinesse followes the privation of direction.
_Use._ This may serve to admonish us, alwayes to walk in the light, as
children of the light, if we desire to avoid utter darknesse.
Doctrine 6. _Sinners are held in sinne and in their misery, as it were
with bonds._
This is gathered from that: _Chaines._
_Reason._ Because the sins themselves are the snares of the devill,
_2 Timothy 2.last._ _Lamentations 1.14._ There are other reasons given
of this thing in the Analysis.
_Vse._ This may serve to admonish us, betimes to pray for deliverance
from our sins, which then we shall obtaine, when we do flye unto Christ,
who gives deliverance unto the Captives; _Luke 4.18._
Doctrine 7. _The extreamest punishment of sinners is deferred unto the
last judgement of God._
_Use._ This may serve for instruction, that no man should please
himselfe therein, that he suffers afflictions in this world, as if
therefore he should escape free in the world to come, which is the
miserable comfort of some men.
* * * * *
Verse 5. _And spared not the old world, but saved Noah, the
eighth |person|, a Preacher of righteousnesse,
bringing in the flood upon the world of the ungodly._
The Analysis.
The second and third example of Gods justice towards sinners are not
barely propounded, as the first was, but are illustrated by different
examples, or by examples of Gods mercy, which he shewed towards the
godly, while he destroyed the wicked. The reason is, that both parts
of the conclusion, which is set down, verse 9. might be fitly inferred;
where the deliverance of the godly is joyned together with the
destruction of the wicked. In the former of these examples is set downe,
1. The object of Gods justice, materially, _the old world_, which is
more formally explained by the adjunct of impiety, whence it is called
the _world of the ungodly_. 2. This justice is also illustrated by
the instrument thereof, namely, _the bringing in of the flood upon the
world of the ungodly_. The object of Gods mercy is made to be _Noah
with his family_: who are described, 1. By their small number, wherein
his family was contained, which is said to be _eight_. This _Peter_
shewes, _1 Epistle_ chapter 3. verse 20. 2. By the effect, that he
was _a Preacher of righteousnesse_. For the office or duty is not
here commended, but the act or exercise of this duty. For the duty was
common to him with many more, but the exercise of it was proper unto
himselfe.
The Doctrines arising here-hence.
Doctrine 1. _The multitude of those that sinne doth not hinder Gods
justice from executing his judgements upon them for their sinnes._
This is gathered from this; _He spared not the whole world._ For as it
was with dignity in the Angels, so it is also with the multitude now in
the world.
_Reason_ 1. Because the multitude doth not lessen, but rather increase
the guilt of sinne, and more fill up the measure thereof, as it is
in the Proverbe, _Qui peccat exemplo, bis peccat_, he that sins with
example, sins twice: So he that sins with many examples, sins often
times, if the thing be rightly considered. As if a man should see
another fall in a slippery way, and not take the more heed unto
himselfe therein, but fall into the same place and after the same
manner, he is much more taxed by men, then if he had fallen alone, or
first of all: so is it also in these.
2. Because the multitude which seemeth unto us a great thing, as if it
could withstand Gods anger, is before God like unto water, that fals
from a bucket.
_Vse._ This may serve to admonish us, not to follow a multitude to do
evill. And so much the more necessary is this admonition, because we
are all too prone to go in the way of the multitude; which fault also
we seeme to commit with some reason.
1. Because that we presume that many eyes see more then one, whence it
is that the voice of the people is often taken for the voice of God.
2. Because the labour of examination seemes too difficult, and almost
impossible.
3. Because that which all men do, usually goes unpunished among men,
and we conceive the like thing of God.
4. Because he that doth not follow the multitude, shall gaine a
multitude of enemies, and such as hate him.
But the contrary reason, which is of greater value then all those,
is that of Christ, _Matthew 7.13._ _Broad is the way that leadeth
to destruction, and many there be which go in thereat_. To the first
reason or objection we answer; that one eye of a man that seeth,
perceives more, then a thousand blind eyes. The world or the multitude
of the world is blinded; therefore one Christian which hath the eye of
his mind inlightned by the Spirit, and followes the light of Gods word,
can see more then a great multitude of others. To the second we answer,
that the duty of examination lies upon all and every one. And they had
need to do it, not only as they are Christians, and as Christ commands
them, to prove all things, and hold fast that which is good, but also
as they are men: for it is not a humane, but a brutish thing to follow
the multitude of those that go before, without judgement. To the third
we answer, that the wayes of God are not as the wayes of men: Men winck
at many, either out of ignorance, or impotency, or for feare, and the
like imperfections which are not incident to God. To the fourth we
answer, If God be with us, who can be against us?
Doctrine 2. _The creatures which are most necessary and profitable unto
us, by sin are made our enemies and hurtfull unto us._
This is gathered from the flood of waters, that destroyed the old world.
Now nothing is more necessary and profitable unto us then water.
_Reason._ Because the creatures are the servants and hoast of God, and
therefore they depend upon his will, and pleasure, and command both for
war and peace, _Hosea 2.18._
_Vse_ 1. This may serve to admonish us, so much the more to beware of
sin.
2. To instruct us, if we would have any true comfort from the creatures,
to lay the foundation thereof in our reconciliation with God.
Doctrine 3. _God in the midst of judgement towards the ungodly, is
mercifull towards the godly._
This is gathered therehence, that when he destroyed the world, he saved
_Noah_.
_Reason._ Because God doth not execute judgement according to the
fiercenesse of his anger or fury, as men oftentimes use to do, but
according to the counsell of his most perfect wisdome.
_Use_ 1. This may serve to instruct us, not to ascribe those things
unto fortune or chance, which happen unto us or others in this kind.
2. To comfort us, because in a world of all dangers and judgements, we
may flye unto the mercy of God.
Doctrine 4. _There are wont to be but a few godly men in the world._
This is gathered therehence, that _Noah_ is called the eighth of the
godly, or rather he may be called the seventh, because _Cham_ was
cursed.
_Reason_ 1. In respect of God, because he gives this grace but unto a
few, that his goodnesse and mercy towards them may appeare the more
abundant.
2. In respect of the second causes, and of the nature of the thing
it selfe, because that which is most difficult, and of the greatest
care and perfection, is not wont to be found but in few. The gifts
of nature are common unto all; of art and industry to fewer, but the
gifts of grace to fewest of all. There are more good Taylors, then good
Physitians, and more good Physitians then good Kings. So that that hath
the greatest perfection, which is given but to a few.
_Vse_ 1. This may serve to admonish us, to be so much the more diligent
to make our election and calling sure.
2. To exhort us, to give God thanks, that he hath made us partakers of
that happinesse, which he grants but to a few.
Doctrine 5. _All the godly, that will be made partakers of Gods mercy,
must be preachers of righteousnesse, as Noah was._
Now righteousnesse is preached not only in words, but also in deeds.
For so it is wont to be said, The thing it selfe speaketh, not the
tongue only, _Philippians 2.15,16._
_Reason._ Because no man can escape the revenging justice of God,
unlesse he labour to follow and advance the righteousnesse that is
prescribed by him.
_Vse_ 1. This may serve to condemne and reprove those, that are rather
Preachers of unrighteousnesse, then of righteousnesse.
2. To exhort us, more and more to stir up our selves to have a care of
this duty.
* * * * *
Verse 6. _And turning the Cities of Sodome and Gomorrha into
ashes, condemned them with an overthrow, making them
an ensample unto those that after should live ungodly._
Verse 7. _And delivered just Lot, vexed with the filthy
conversation of the wicked:_
Verse 8. (_For that righteous man dwelling among them, in
seeing and hearing, vexed his righteous soule from day
to day, with |their| unlawfull deeds._)
The Analysis.
In these verses is contained the third example, which is divided after
the same manner, as the second was. For here he speaks of the judgement
of God upon the wicked, and his mercy towards the godly. The object of
his judgement are the Cities of _Sodome_ and _Gomorrha_; the manner is,
by fire, which is intimated in these words, _turned into ashes_. The
degree is, in their utter overthrow; the end and use is, to warne those
that should after live ungodly. For such judgements are ensamples not
of a wicked life, but of the condemnation that hangs over the heads of
those that live ungodly; and so they are ensamples to move men, not to
do the like; but to take heed lest if they do after the like manner,
they suffer also after the like manner.
The Doctrines arising herehence.
Doctrine ♦1. _No society of men or policy can hinder the judgement of
God, which he will bring upon them for their sins._
♦ Number omitted in text.
For as in the first example there was the dignity of the Angels, in the
second the multitude of men, so also in this place society and policy;
and Cities that were so noble, _Sodome_ and _Gomorrha_. For they were
Cities that were brought into government, they had Kings, _Genesis
14.2._ This Doctrine is propounded, and proved, _Proverbs 11.21._ & in
_16.5._ it is repeated.
_Reason._ Because the guilt of sin is not lessened, but increased by
means of societies, if they favour sinnes: for they pervert the end
whereunto they were ordained. For whereas the end of all societies is
to restraine sinne, and to advance righteousnesse, _1 Timothy 2.2._
and they on the contrary cherish sin and impugne righteousnes, they do
provoke the anger of God more, then if they were not such societies.
The sin of these Cities is said to be grievous, and crying, _Genesis
18.20._
This may serve for admonition, that Citizens or Magistrates should not
trust too much to their wealth, so that thereby they should be made the
more bold to sin.
Doctrine 2. _The same judgements of God are executed by contrary
causes._
This is gathered therehence, that whereas the old world was destroyed
by water, those Cities were overthrowne by fire.
_Vse._ This may serve for admonition, that sinners should not therefore
think themselves safe, because they have escaped one judgement; for
when they are farthest off from one evil, another is ready to fal upon
them, _Amos 5.19._
Doctrine 3. _Extreame judgements follow extreame sins._
This is gathered therehence, that this was an utter overthrow, because
that these Cities had filled up the measure of their sins.
_Reason._ The reason is taken from the proportion, that is betwixt sin
and the punishment of sin.
_Vse._ This may serve to admonish us, if we cannot altogether avoid sin,
yet with feare and trembling to shun the progresse and continuance in
sin.
Doctrine 4. _They that are unto others examples of sin, shall be also
unto them examples of punishment._
This is gathered from these words: _Making them an ensample_.
_Vse_ 1. This may serve to admonish us, so much the more to take heed,
that we give no scandal unto others, or to be an example in sin.
2. To exhort us to increase in godlinesse by the examples of Gods
judgements upon sinners. For that is the use and end of them, _Amos
4.12._
The other part of the Analysis.
The object of mercy is _Lot_, who is described, 1. By the adjunct, that
he was righteous. 2. By the effect, that his soule was vexed with the
wickednesse of the ungodly, which is more largely set forth, verse 8.
1. By the internall cause, which was his righteousnesse. 2. By the
externall cause, which was their ungodlinesse. 3. By the means, wherby
the external cause or the object did work that effect. And they were
the senses of hearing and seeing. 4. By the occasion, which was his
dwelling amongst them. 5. By the adjunct of time, which was continually.
6. By the degree, which was the highest, as if he had beene put upon
the rack; he vexed, in Greek it is ἐβασώνιζε, tormented.
Besides those that are common unto _Lot_ with the example of _Noah_,
there are these Doctrines to be observed.
Doctrine 1. _Men are accounted righteous or unrighteous in the sight
of God, not so much for some one deed, as for the whole course of their
life._
This is gathered therehence, that _Lot_ is here called _righteous_,
who notwithstanding is spoken of in the Scripture to have committed
a most hainous sin. For those that are said to be _righteous_ in the
Scriptures, are so called, either in respect of the imputation of
Christs righteousnesse, or in respect of some particular cause wherein
they shew themselves ♦righteous, or in respect of that inherent
righteousnesse, which, though it be imperfect, yet is it sincere and
pleasing unto God.