_Vse_ 1. This may serve to refute the Papists and others, who as
soone as they reade that any one is called righteous in the Scriptures,
presently conclude that a man may fulfill the whole law, and stand upon
his own merits before God.
2. To comfort the godly, who sometimes fall through infirmity. For
if they continually labour to please God, God in mercy accounts them
righteous.
Doctrine 2. _There are sometimes righteous men found in the midst of
the ungodly._
This is gathered therehence, that righteous _Lot_ dwelt amongst the
_Sodomites_.
_Vse_ 1. This may serve to refute those, that when they sinne put the
fault upon others with whom they live, as if they could not be godly
because others are wicked.
2. To exhort us, to strengthen our minds against the wickednesse of
the age, and places, or men, amongst whom we live. For like as that
servant deserves well of his Master, that sticks close unto him, when
all others forsake him; so also are they most acceptable unto God, that
adhere unto him, when all others not only forsake him, but also are
against him; so did _Noah_, _Genesis 6.8,9._
Doctrine 3. _Those that are righteous, even whiles they live amongst
the ungodly, are grieved for their impiety._
This is gathered therehence, that _Lot vexed_, &c. So _Psalms 119.158._
_Acts 17.16._
_Reason._ Because when godly men do most of all desire, and take care
for to advance the glory of God and the salvation of others, they
cannot but be grieved, when they see no reckoning made of either.
_Vse_ 1. This may serve to condemne those, that take delight in no
company so much as in the company of the ungodly. ♦2. Those that are
not sorry for their own sins, much lesse for others.
♦ I suspect this “2.” is a misprint. This is not a new point
but an expansion of the first sentence.
2. To instruct us, to judge of our selves hereby, in that conversation
which we have with wicked men. For if we are thus wrought upon, when we
see it, then it is a signe of a good conscience.
* * * * *
Verse 9. _The Lord knoweth how to deliver the godly out of
temptations, and to reserve the unjust unto the day of
judgement to be punished_, or _suffering punishment_.
The Analysis.
This is the generall conclusion, the premisses whereof the former
examples make up, and it is disposed in a copulate axiom, the former
part whereof is of the mercy of God, and the latter of his justice.
Where we may take notice of the reason of this order, which may be
two-fold. 1. Because in the premisses he had spoken of mercy in the
last place; therefore that the connexion might be evident, he puts it
first in the Conclusion; and because he intends to speak more at large
of the wicked afterwards, therefore he mentions Gods justice towards
them in the last place. 2. The Apostle doth first of all conclude the
mercy of God towards the godly, because it was his primary intent and
purpose to comfort and strengthen the godly. The object of Gods mercy
is the godly. The act and effect thereof is, to deliver them from
temptation. The object of his justice is the wicked. The act and effect
thereof is, to reserve them unto the day of judgement. Where he addes
the manner how they shall be reserved, namely so, that they shall in
the meane time suffer punishment. The cause and reason of these acts
and effects, as well of his mercy as his justice, is the wisdome of
God, or his knowledge joyned together with his will; as that first word
intimates unto us, _The Lord knoweth_.
The Doctrines arising herehence.
Doctrine 1. _We have need of divers arguments to confirme our faith
touching the mercy and justice of God._
This is gathered therehence, that the Apostle was so carefull to
conclude this, and by so many arguments.
_Reason_ 1. Because faith is not, as knowledge and sense is, to have
such a full and evident assurance, as excludes all manner of doubting,
but it hath some obscurity in the object, and so admits of divers
doubtings, which must be removed by such-like arguments.
2. The imperfection of our faith, which must be helped by these means.
3. The multitude of objections and temptations, which fight against
this faith.
_Vse_ 1. This may serve to reprove the security and presumption of
those, that feele no want in this kinde.
2. To admonish us, to use all diligence, and to search out all the
arguments that may be, to edifie our selves in this faith.
Doctrine 2. _They that are truly righteous, so that they are vessels of
the mercy of God, are also godly._
This is gathered therehence, that here they are called godly, who
before in the example of _Noah_ and _Lot_, were called righteous.
_Reason._ Because no righteousnesse can be pleasing unto God, which is
not referred unto him and his honour; now this is done no other way,
but by piety.
_Vse._ This may serve to admonish us, not to rest or please our selves
in any righteousnesse, that is separated from true piety towards God.
Doctrine 3. _The sting of every evill of punishment, whereunto men are
obnoxious in this life, is temptation._
This is gathered therehence, that deliverance from temptation is here
put for deliverance from all evill.
_Reason._ Because the afflictions or miseries of this life become
hurtfull unto us only by that means, and as they are in us occasions or
motives unto sin. For that is the nature of temptation, whereof mention
is here made, to induce men unto sinne.
_Vse_ 1. This may serve to admonish us, to beware of the temptation
that is in the evill, more then of the evils themselves.
2. To instruct us, to judge aright of the mercy of God towards
the godly; for although they are not presently delivered from the
afflictions themselves, yet if they be delivered from the temptation
of them, they have great experience of Gods mercy towards them.
Doctrine 4. _God doth very well know how to performe all those things
that he hath either promised to the godly, or threatned to the wicked._
_Vse._ This may serve to admonish us, not to judge of the event of
these things, or of the successe of the godly or the wicked, according
to those things that we see, but to referre all these things unto the
knowledge and wisdome of God, resting upon the beliefe of those things
which he hath promised.
* * * * *
Verse 10. _But chiefly them that walk after the flesh in
the lust of uncleannesse, and despise government:
presumptuous are they, selfe-willed: they are not
afraid to speak evill of dignities_.
The Analysis.
In this verse is contained the particular conclusion of the former
arguing: because he doth particularly apply unto the false teachers of
that age, that which he had affirmed in generall of the unjust, verse 9.
Therefore this particular conclusion is joyned with the generall, not
by a bare _copula_, but by a gradation from the lesse to the greater,
as it is intimated in that first word, _But chiefly_: as if he had said,
that all the unjust should indeed suffer punishment, but those most
certainly, and most heavily, that are such as the false teachers are
here described to be. Now they are described both in generall, and in
particular. In generall the effect of their wicked walking, in those
words, _them that walke_. Of which effect, 1. he shewes the principall
cause, which is, _the flesh_. 2. The administring, or next cause,
which is _the lust of the flesh_, that is, the vicious motions and
inclinations of corrupt nature: which is illustrated by the proper
effect thereof, _uncleannesse_, because the motions of the flesh do
spiritually defile the soules of men, so that it makes them polluted
in the sight of God. The particular description is by a particular sin,
which is, a contempt of lawfull authority: which sin is illustrated by
its effect, that is, that they do contemptuously reproach dignities;
where he shewes the manner of this effect which is adjoyned, that they
do it boldly and selfe-willed.
The Doctrines arising here-hence.
Doctrine 1. _Although all sinners may deservedly feare the judgement of
God, yet there are some that may more certainly expect the severity of
that judgement._
This is gathered from these words; _But chiefly them_.
_Reason._ By reason of that proportion which is kept betwixt the sins
and their punishments. Now they that may most certainly expect this
severity of judgement, are such especially, as are very much given unto
those sins, whereby we read in the Scriptures that men have brought
upon themselves swift destruction.
_Use._ This may serve to admonish us, most of all to beware of those
sins that do most hasten our damnation.
Doctrine 2. _There is no one sin so heinous, as to walk in the wayes of
a sinner._
This is gathered from these words; But chiefly them that walke.
_Reason_ 1. Because the act of sin doth not so much condemn as the
habit of sin; like as on the contrary, the habit of any vertue doth
much more commend a man, then any particular act, though it be of great
note.
2. Because he that walks in the way of sin, addes impenitency unto
his sins; now impenitency doth condemne men more then any sin, because
there is no way to escape the anger of God, but by repentance.
_Vse_ 1. This may serve to condemne those, that please themselves
therein, that they are not murtherers, nor adulterers, nor robbers,
&c. when in the meane time they walk in the way of other sins, who do
either contemne the worship of God, or neglect faith, hope, and charity,
and are altogether ignorant of the like vertues.
2. To admonish us, to take heed unto our selves, by a timely and daily
repentance, that we walk not in sins, though we cannot abstain from all
sin. Sinners are not so much hatefull unto God, as the workers of sin,
and such as walk in it.
Doctrine 3. _There is in all men while they are in this world, some
cause pricking and stirring them up unto sin._
This is gathered therehence, that the flesh is here put as the
beginning of all those sins, whereunto these wicked men were given.
Now it is called the flesh, because it doth extend it selfe as largely
as the flesh or body of man, being carnall: and so is in all and every
particular man in common and without any exception. This is proved
first _Galatians 5.17._ _Iames 1.14._ _Matthew 15.19. _ Secondly, it
is confirmed also by reason and experience, because when there is no
outward object or perswasion that can induce us unto sin, yet we feele
such little sparks arising in our selves, that will set the whole man
on fire, if they be not quenched betimes.
_Vse_ 1. This may serve for instruction, 1. To refute their dreame,
which imagine a perfection in this present life. 2. To refute the
Papists, who say that concupiscence after Baptisme is not formally a
sin. For that which of its own nature produceth sin, must needs have
the nature of sin. For _quale effectum, talis causa_, such as the
effect is, such is the cause.
2. To admonish us, diligently to beware not only of outward
provocations, that might lead us into temptation, but also of our
selves and our own hearts; for there lyes our greatest danger.
Doctrine 4. _Sinne doth not consist only in outward words and deeds,
but also in the inward lusts and affections, which are contrary unto
the law of God._
_Reason_ 1. The first reason is taken out of the places of Scripture,
wherein God is called a Spirit, and is said to look most unto the
Spirit and heart of man.
Sidenote: _Matthew 15.19._
2. The second is taken out of those places, where sins are said to come
from the heart. For sin can come ♦from the heart no other way, but by
the means of such vicious lusts of the flesh.
♦ “fro” replaced with “from”
3. From the expresse words of God, _Genesis 6.5._ & _8.21._
4. The same is shewed unto us by the contraries, because the inward
affections of men, that are good, are very pleasing unto God: Therefore
after the like manner evill affections and desires must needs displease
him. The amplification of this truth may be taken therehence, that
there is no sin properly in the outward words, and deeds, but as they
depend upon the inward affection of the heart. For if it were otherwise,
then a man might be compelled unto sin, which is altogether untrue, and
contrary to common sense.
_Use._ This may serve to refute and condemne those, that take little or
no care at all, about their thoughts or inward affections, so that they
can any way excuse their outward words and deeds. 2. To admonish us,
therefore to watch over our inward affections and thoughts. For this is
the property of a true Christian. Those that are out-side Christians,
look only unto outward things; they that do inwardly and in heart feare
God, are no lesse carefull of their inward thoughts then they are of
their outward words.
Doctrine 5. _Sins of this kind, like as all others also, do defile a
man._
Some sins are said in a speciall manner to defile a man, namely such,
as pertain unto the unlawfull copulation of the flesh, and transgresse
the tenth Commandement.
_Reason._ Because they do in their nature also defile the body and
person of a man. But all sins do also defile the soul of man, because
they leave a blemish behind them, which makes the soul of the sinner
deformed, and lesse pleasing unto God, _Matthew 15.20._ This is it
which was heretofore signified in the Ceremoniall Law by all those
uncleannesses, separations, washings, and purgings, which are so
frequently spoken of by _Moses_. This also is that, which is intimated
unto us in Baptisme.
_Use_ 1. This may serve to condemn those, that do not only take delight
in their sins, but also seeme to boast of them, as if they should glory
in their own dung.
2. To admonish us, to learne hence more and more to abhorre all sin,
as a most filthy and detestable thing. Besides that generall defiling
which is common to all sinne, the Apostle seems here to intimate that
speciall defiling, which is in wantonnesse, as it appears by verses
14. & 18. But of this we shall have a fitter opportunity to speak
afterwards.
Doctrine 6. _It is a most heinous sin to despise government, or the
superiour lawfull power._
This is confirmed, _Romans 13.1,2._
_Reason_ 1. Because they which despise lawfull power, despise the
ordinance of God. It is the Apostles reason in the same place. For
although God hath prescribed unto men no speciall forme of government,
yet he hath appointed, that there should be some certaine kind of
governing, and so approves of all power, which is not contrary unto
nature, or unto his revealed will.
2. Because such a contempt is against the common good, and tends to the
disturbance of humane society.
3. Because it gives occasion to the overflowing of all other sins. For
this is the reason why the authority of superiours is established in
the first Commandement of the second Table, because if that be despised
or neglected, all the other Commandements, not only of the second,
but also of the first table, are quite destitute of those things that
should strengthen them, as touching those means which men can use.
_Vse_ 1. This may serve to refute the Anabaptists and those that tread
in the steps of such hereticks, whiles they maintaine that the civill
Magistrate is clean contrary to Christian religion.
2. To reprove those, that although they confesse the power in words,
yet in their deeds resist it, nor do they respect it farther then it
makes for their lusts.
Doctrine 7. _The effect of contempt is, to reproach a man, and speak
evill of him._
_Reason._ Because reproaches and contumelies come properly from pride,
whereby a man thinks himself better then another. For otherwise he
could not reproach another man, but the same reproach would fall upon
himselfe also. Contempt is the daughter of pride, and the mother of
such nephewes.
_Use_ 1. This may serve to admonish all Christians, to abstaine from
reproachings and evill speakings. For there is none that dares affirme
that it is lawfull for him to despise his brother.
2. To admonish us, to beware of pride and the contempt of others, if
we would not break forth into such sins, that are so unworthy of a
Christian man.
_Question._ Here ariseth a question, Whether we may not sometimes
reprove the sins of men somewhat sharply?
_Answer._ That this is lawfull is proved by the approved practise of
the Prophets, Apostles, and of Christ himselfe also; but with these
cautions. 1. That the sin which we reprove be manifest. 2. That the
check be so directed, that it be done to the sin rather then to the
man. 3. That there be together with it a manifestation of our charity.
4. That we be not moved unto this vehemency chiefly by our own private
injuries, but by the zeale that we beare unto the glory of God and the
salvation of others.
Doctrine 8. _Amongst those circumstances of sinne, mentioned in the
text, there is none whereby it is more aggravated, then stubborn
boldnesse, and selfe-willednesse._
This is gathered from these words: _Presumptuous, selfe-willed_, &c.
_Reason_ 1. Because they are tokens of a will sinning with full consent.
2. They are tokens of a seared conscience.
3. They are most contrary unto repentance.
_Vse_ 1. This may serve to condemne those, that account it a great
praise unto themselves, that they are bold to commit all kind of
villanous acts: they neither feare men, nor God himselfe; as it is
said of the unjust Judge in the Gospel.
2. To admonish us, although we cannot wholly abstaine from all sin, yet
to take heed that we do not please our selves in any sin, nor to go on
and persist stubbornly, and presumptuously in it.
* * * * *
Verse 11. _Whereas Angels which are greater in power and might,
bring not railing accusation against them before the
Lord._
The Analysis.
That the Apostle may aggravate that sin, which he had laid to charge of
the false teachers in the former words, he makes a comparison betwixt
them and the Angels, such as is made, verse 9. and the 10. But in this
comparison there is contained a two-fold dis-similitude, namely, of
their condition, and their actions. Their condition, because the Angels
are high and mighty, but these men were of a low mean condition. Their
actions, because the Angels abstained from speaking evill of dignities,
but these men gave their minds unto it. The former dis-similitude is
set forth by a kind of inequality, of greater and lesser, because there
is indeed a very great inequality, but this dis-similitude ariseth from
the inequality. Both parts of the comparison are disposed in a discreet
axiom as it were to this sense. Although the Angels do farre exceed
these dignities in power, yet they do not speak evill of them; but
these men, although they be far inferiour unto them in power, yet they
fear not to speak evill of them.
Touching the former part of the comparison two questions may be made.
_Question_ 1. In what sense the Angels are said to be greater in power
and might?
_Answer._ The Angels are said to be greater in power and might, not so
much in respect of the false teachers, as in respect of the dignities
themselves, whereof the Apostle here speaks. And the reason is, not
only because they are of a more excellent nature then men; but also
because God hath set them over men, and commanded them to watch over
Governments, Common-wealths, and consequently over dignities. Whence
they are often called in Scripture _Dominions_, as _Ephesians 1.21._
_Question_ 2. How this is true, that they do not bring railing
accusation against dignities, when God himselfe sometimes speaks evill
of them, and makes the Angels to execute his malediction?
_Answer._ They are said to abstaine from speaking evill, 1. Because
they do not speak evill, but when God commands them, and therefore
it is not their malediction so much as Gods. 2. Though they do speak
evill of the men that are set in authority, and do evill also unto
them sometimes, as we see in the example of _Herod_, and in the Host of
_Senacherib_, yet they do not speak evill of the dignities themselves,
which was the sin of these imposters, of whom the Apostle speaks.
The Doctrines arising herehence.
Doctrine 1. _Their sin is the greater, who are of a lower condition, if
they wax proud and despise dignities, then if they were set in a higher
degree._
This is the ground of the Apostles comparison. For otherwise it would
make nothing to the aggravation of the sinne of these men.
_Reason_ 1. Because his sin is the greater, that is drawn unto sin upon
the lighter occasion or smaller temptation.
2. Because such men are not moved by those reasons, that might and
should with-hold them from committing such a sin, which other men have
not after the same manner.
_Vse._ This may serve for condemnation, to condemne the fashion of some
men of the lowest rank, who even in that condition of life are as proud,
and more also sometimes, then they that are in the highest degree of
dignity and honour.
Doctrine 2. _The Angels are greater in power then all men._
_Vse._ This may serve for the comfort of the faithfull, because God
hath given the Angels a speciall charge over them, so that they are
said to pitch their tents about them.
Doctrine 3. _These powerfull Angels do most religiously abstaine from
all sinne._
For what is here said in speciall, is to be understood also in generall.
_Vse._ This may serve to admonish us, therefore the more carefully to
beware of sin; both because we are bound by the Law at least as well as
they, and also because otherwise we cannot have those good and powerful
ministring Spirits to take care of us.
* * * * *
Verse 12. _But these as naturall bruit beasts, made to be taken
and destroyed, speak evill of the things that they
understand not, and shall utterly perish in their own
corruption._
The Analysis.
The other part of the comparison is contained in this verse, wherein
the sin of the false teachers despising and speaking evill of dignities,
is aggravated by a new comparison of the like, so that in this
verse there is both a shewing of the dissimilitute, and also a whole
similitude explained by its parts. The proposition of this similitude
containes a description of naturall bruit beasts: the Apodosis contains
a description of false teachers, according to those qualities which
they have proportionably with those bruit beasts. The description of
the bruit beasts contains three things: 1. Their inward nature, which
is expressed by a negation, that they are _void of reason, bruits_.
2. Their acts or operations, which are said to proceed, not from
counsell, but _from nature, naturall_. 3. Their end and destruction,
that they are _taken and destroyed_. To these there are three also
answerable in false teachers: 1. That they are void of judgement,
_they understand not_. 2. That they are carryed with a naughty passion
to speak evill, _speak evill of the things that they understand not_.
3. That they bring upon themselves destruction; _they shall perish in
their own corruption_.
The Doctrines arising herehence.
Doctrine 1. _Sin, where it reignes, turnes a man into a bruit beast as
it were._
This is shewed in all those places of Scripture, where wicked men are
compared unto bruit beasts, either in generall, or in speciall, to
Horses, Mules, Dogs, Swine, Foxes, Wolves, Beares, Lions, &c. Yea, they
that are in greatest honour and esteeme in this world, are accounted no
otherwise of by God, then as bruit beasts. The Monarchs, in _Daniel_,
are alwayes compared unto wild beasts; and the Roman Emperours that
persecuted the Church, are pointed out in the Apocalyps by the name of
the Dragon. And the Pope is not only called a beast, but is described
as a very great monster among the beasts, with seven heads, and ten
hornes.
_Vse_ 1. This may serve to condemn those, that please themselves in
their sins.
2. To admonish us, so much the more to beware of sinne, lest at length
with _Nebuchadnezzar_ we be cast downe from the greatest glory to the
lowest condition of all.
Doctrine 2. _The fountaine of all this sin and misery is the want of a
right and spirituall judgement._
_Vse._ This may serve to admonish us, diligently therefore to betake
our selves unto prayer, and other means, that are sanctified by God,
for the enlightning of our mind, and keeping it sound.
Doctrine 3. _A signe of such a condition, that is, of a man turning to
a bruit beast, is, to follow the passions of corrupted nature, without
reason._
_Vse._ This may serve to convict and condemne many, that seeme unto
themselves to be excellent men.
Doctrine 4. _Such men do corrupt also whatsoever naturall goodnesse
they have in them._
This is gathered from this word, _corruption_, as it is explained,
_Iude_ verse 10.
_Vse._ This may serve to admonish us, therefore to hate and detest such
courses.
Doctrine 5. _Such sinners are entangled in their sins, and kept unto
destruction, like as bruit beasts in their snares, wherewith they are
taken._
So _2 Timothy 2.26._ _Lamentations 1.14._
_Vse._ This may serve to admonish us, to flye from all corruption, as
we would from the snares of eternall death.
* * * * *
Verse 13. _And shall receive the reward of unrighteousnesse, as
they that count it pleasure to riot in the day time:
spots |they are| and blemishes, sporting themselves
with their own deceivings while they feast with you:_
Verse 14. _Having eyes full of adultery, and that cannot cease
from sin, beguiling unstable soules; an heart they
have exercised with covetous practises, cursed
children._
The Analysis.
After that description of these men, which was set down in the
three fore-going verses, here in the beginning of this 13 verse, is
againe repeated that just punishment which they must expect: _they
shall receive the reward of unrighteousnesse_. Then he makes a new
description of the same men, that they might wax the more fierce if
it were possible. And he describes them by three chiefe vices, 1. By
the luxury, whereunto they gave their minds. 2. By their uncleannesse,
3. By their covetousnesse. Their luxury is set forth and aggravated,
1. By the adjunct of pleasure. 2. By the adjunct of time, that it was
in the _day time_. 3. By the effect, that they did by this means, as
spots and blemishes, defile not only themselves, but also those with
whom they were conversant. Of which effect also he shewes the cause
in another effect, that _deceiving_ was joyned with this luxury. Their
uncleannesse is described, 1. By the helping causes or instruments,
in these words: _Having eyes full of adultery_. 2. By the adjunct of
constancy, because _they cannot cease from sin_. 3. By the effect,
_beguiling unstable soules_. Their covetousnesse is explained, 1. By
the primary subject of it, in these words, _the heart_, there it was
seated. 2. By the adjunct of custome, in these words, _A heart
♦exercised_. Last of all, the end and summe of this description is
expressed, that they are _accursed children_.
♦ “exexcised” replaced with “exercised”
The Doctrines arising herehence.
Doctrine 1. _When we think of the sins of wicked men, we should
likewise think of their punishments._
This is gathered therehence, that the Apostle doth ever now and then
put in this, while he speaks of these mens sins.
_Reason_ 1. Because these two are in Gods purpose and their own nature
knit together.
2. Because the consideration of sin doth oftentimes more hurt then good,
if the consideration of the punishment be not joyned unto it.
_Vse._ This may serve to condemne those, that take delight only in the
commemoration either of their own, or other mens sins.
Doctrine 2. _Profuse luxury is a signe of a man sinning securely._
This is gathered out of the text, and it is expresly set down, _Iude_
verse 11.
_Reason._ Because such men do either not think at all of the judgements
of God, or do labour at least to remove such thoughts out of their
minds.
_Vse_ 1. This may serve to instruct us, not to account such men happy,
as the multitude useth to do.
2. To admonish us to beware of such excesse.
Doctrine 3. _Luxury, the more it is shewed openly, the more it is to be
condemned._
This is gathered from that Epithete, _in the day time_.
_Reason._ Because it is so much the farther off from shame, and
consequently from repentance.
_Vse._ This may serve to condemne that impudence, which many men have
gotten.
Doctrine 4. _There is the greatest danger in those sins, from which the
greatest pleasure and delight ariseth._
_Reason._ Because pleasure is a signe of a perfect habit.
2. Because pleasure is very hardly left.
_Use._ This may serve to admonish us, to beware of those delights which
arise from sin.
Doctrine 5. _They that please themselves most in their sins, do most
defile and contaminate both themselves and others._
This is gathered from these words, spots and blemishes, as it is also
_Iude_ verse 12.
_Reason._ Because the more any sin appears in the Church, the greater
dishonour doth it bring, not only to the sinner himselfe, but also to
the whole Church, whereof he is a member.
Doctrine 6. _The outward members also of wicked men are full of
wickednesse._
This is gathered therehence, _Having eyes full_, &c.
_Reason_ 1. Because out of the abundance of the heart all our faculties,
and all the instruments of operations receive impressions answerable
unto the heart.
2. Because sin, or temptation unto sin is admitted into the heart it
selfe by the outward senses, as by channels or gates; so that the eyes
and such like corporeall instruments are filled two wayes, both in the
ingresse and the egresse of sin: Whence it comes to passe, that as the
gates of a great City use to be fuller then the other parts of the City,
by reason of the frequent ingresse and egresse of people, so also are
the eyes of such like men.
_Use_ 1. This may serve to instruct us, to see and bewaile the
miserable condition, whereunto men are obnoxious by reason of sin;
because they have no part clean or void of sin.
2. To admonish us, to use all care to cleanse our selves, and all our
faculties and parts both of body and mind from such uncleannesse.
Doctrine 7. _The uncleannesse of the body is oftentimes joyned with
impurity of religion._
This is gathered from these words; _adultery_.
_Reason_ 1. Because the hindring cause or that which keeps it off is
removed, namely, pure religion.
2. Because this is the just judgement of God, _Romans 1.26._
3. Because by reason of these carnall affections men do withdraw
themselves from piety, or impugne it.
_Vse._ This may serve to admonish us, so much the more religiously to
imbrace purity in religion.
Doctrine 8. _In such men covetousnesse is oftentimes joyned with their
impiety._
This is gathered from these words, _covetous practises_.
_Reason._ Because that doth chiefly pertaine to the rule and sway which
the devill exerciseth over his servants, _1 Iohn 2.16._
2. Because by covetousnesse they seek those things that serve to
nourish their impurity of life.
_Vse._ This may serve for a generall admonition, to abstaine even from
the least sins, if we would not admit of others also.
Doctrine 9. _The exercising of the heart unto such sins, doth very much
strengthen and increase them._
This is gathered from that word: _A heart they have exercised_.
_Reason_ 1. Because exercising a mans selfe unto sin brings in and
increaseth the habit.
2. It is a token that a man takes pleasure in such sins. For no man
doth willingly exercise himselfe in those things wherein he takes no
delight.
_Use._ This may serve to admonish us, according to the counsell of the
Apostle, _1 Timothy 4.7._ to exercise our selves unto godlinesse, not
unto wickednesse. For as the Apostle there saith, verse 8. that _bodily
exercise profiteth little_; so in this comparison may it be said, that
the exercise of sin is not only unprofitable, but very hurtfull.
Doctrine 10. _They that are after this manner accustomed unto their
sins, are hardned in them._
This is gathered from these words; _They cannot cease from sinne._
_Reason._ Because by this means sin gets great strength and dominion.
2. Because every way unto repentance is stopped up.
_Vse._ This may serve to admonish us, to leave off our wicked purposes
in time.
Doctrine 11. _Such men are most to be detested._
This is gathered from these words: _cursed children_.
_Reason._ Because they are most opposite and contrary unto that which
is most to be loved.
_Vse._ This may serve to exhort us, to shew our zeale in flying from
sin and sinners.
* * * * *
Verse 15. _Which have forsaken the right way, and are gone
astray following the way of Balaam the son of Bosor,
who loved the wages of unrighteousnesse,_
Verse 16. _But was rebuked for his iniquity: the dumbe Asse
speaking with mans voice, forbad the madnesse of the
Prophet._
The Analysis.
The Apostle here still continues in explaining and illustrating the
covetousnesse of these men by way of a similitude, which he makes
betweene them and _Balaam_ the son of _Bosor_. Now the quality wherein
they are compared is first propounded in generall, that they followed
his way, that is, they imitated him in the like manner of doing, and
then set forth in particular, 1. By the effect, that they forsook the
right way, and went astray into by wayes, that is, into naughty and
wicked wayes. 2. By the proper cause of this effect, that they loved
the wages of unrighteousnesse, like as he loved it, that is, for the
desire of filthy lucre they gave themselves over unto impiety and
unrighteousnesse. 3. By the adjunct that followes upon this effect,
namely, Gods rebuking of him, verse 16. which is set forth by the
instrument, that he made use of to do it, namely, a dumbe Asse. The
fitnesse also of this instrument as he was made use of at that time,
is declared by their inequality, because he shewes that this Asse was
in some sort wiser then his Master. For when the Master, though he was
a Prophet, was mad, this Asse by his wisdome as it were, rebuked and
corrected that madnesse.
_Question._ But here a question may be made concerning this _Balaam_
the son of _Bosor_, who is here called a Prophet, and yet is said to
have sinned most wickedly, Whether he were a true Prophet of God, or no?
_Answer._ He was sometime endued with the gift of Prophesie that God
had communicated unto him, as it appears, _Numbers 22._ so 23, 24. But
in a speciall manner in 23.26. the Lord is said to have _put words into
his mouth_, so also verse 20. & chapter 24.2. _the Spirit of the Lord_
is said _to have come upon him_, and verse 4. he is said to have _heard
the words of God_. Yet he was not a holy Prophet of God, but as he was
given to other vices, and especially to covetousnesse, so also he was
skilfull in the Magick arts, by whose helpe, as it is said _Numbers
24.1._ he used to seek for inchantments. Such an one therefore he was
amongst the Prophets, as _Iudas_ was amongst the Apostles: of which
sort also the old Prophet that dwelt at _Bethel_, seemes to have beene
in some respect.
The Doctrines arising herehence.
Doctrine 1. _The wicked of every latter age do in their courses imitate
those wicked men, that lived before them._
This is gathered from these words: _Following the way of Balaam_.
For these men did not propose _Balaam_ unto themselves for an example
to imitate, but because they went in the same wayes, therefore they are
said to have followed him.
_Reason_ 1. Because that in-bred corruption, from which such wicked
courses are derived, as from their originall fountaine, is one and the
same. For although it doth not work alwayes and in all altogether after
the same manner, yet when it meets with natures alike, and the like
occasions also happen, then it is no lesse like it selfe, then an egge
is like an egge.
2. Because the same teacher of wickednesse, the tempter and old Serpent
works effectually in his bond slaves throughout all ages.
3. Because oftentimes also the courses fore-going do not only by
tradition, but by transmission as it were also beget courses like
themselves.
_Vse_ 1. This may serve to enforme us, not to be too much troubled at
the wickednesse of men, that live with us, because there is nothing new
under the Sunne in that kinde.
2. To admonish us, not to expect any singular thing from wicked men,
while they remaine such, above that which we read of other wicked men
before them in ancient time.
3. To exhort us therefore, to labour to be like the ancient godly men,
that are commended in Scripture.
Doctrine 2. _This is common to all the wicked, to forsake the right way,
and go astray in that which is not good._
This is gathered from these words, _Which having forsaken the right way
are gone astray_.
_Reason_ 1. Because the right way is in observing the will of God, or
in doing the good works which God hath before ordained that we should
walk in them, _Ephesians 2.10._ _Psalms 119.1,2._ &c. But wickednesse
is another crooked way, which men have found out themselves, cleane
contrary to the will of God.
2. Because that is the right way which certainly leadeth unto life, and
eternall happinesse, _Matthew 7.14._ but wickednesse tendeth unto death,
_Proverbs 7.27._ & _8.36._
_Use._ This may serve to admonish us, diligently to beware of this
going astray, alwayes looking unto the right way.
Doctrine 3. _Covetousnesse, where it prevaileth, doth most certainly
produce this going astray from the right way._
This is gathered from these words: _who loved the wages of
unrighteousnesse_: so _1 Timothy 6.17._ He that trusts in uncertaine
riches, doth not trust in the living God; and therefore he doth
necessarily follow a new way clean contrary unto that which the true
and living God hath shewed us.
_Reason._ Because a covetous man is obnoxious unto all the temptations
of the devill, which have any shew of gaine; so that he accounts gaine
godlinesse, _1 Timothy 6.5,9._ and this is it which is meant in the
text, _they love the wages of unrighteousnesse_, that is, they seek
lucre, though it be joyned with the greatest iniquity.
_Vse_ 1. This may serve to admonish us, to take heed therefore and flye
from covetousnesse, as from the greatest plague and enemy of godlinesse,
_Colossians 3.5._
2. To exhort us, to labour for contentment, _1 Timothy 6.6,8._
Doctrine 4. _All such wickednesse is rebuked by God._
This is gathered from the beginning of verse 16. _But was rebuked_, &c.
_Reason_ 1. Because the Scripture and law it selfe which is
transgressed by sin, doth therefore rebuke that sin, _Romans 7.7._
2. The consciences of sinners do usually also check them, _Romans 2.15._
3. The very creatures do it also after their manner, _Deuteronomy
31.28._ and if they should not in their appointed order sufficiently
rebuke sinners, there should some extraordinary miracle be shewed
rather then they should not be convicted, as we see here in the example
of _Balaam_.
_Vse_ 1. This may serve to admonish us, to apply our minds unto these
rebukings of God, and not to be carelesse of them, as desperate men
use to be; but to yeeld unto them, and shun all those things that are
rebuked by God, either in the Scriptures, or in our consciences, or in
the creatures.
2. To exhort us, to use all diligence to seek and preserve in our
selves that testimony of God and our conscience, which may be for our
comfort, and not for our rebuke.
Doctrine 5. _Those men are extreamly and brutishly mad, that will
not be rebuked or stopped in their impiety, unlesse it be by some
miraculous worke._
This is gathered from the end of verse 16. _the dumbe Asse speaking
with mans voice, forbad the madnesse of the Prophet_.
_Reason._ Because such men are deprived of common sense touching
spirituall things, and are given over unto a reprobate sense.
_Vse._ This may serve to admonish us, to beware of that hardnesse of
heart, which cannot beleeve God speaking in his word; and not to give
way to that vaine imagination, which _Dives_ with his brethren is said
to have maintained, _Luke 16.30._ and _Abraham_ refutes, verse 31.
* * * * *
Verse 17. _These are welles without water, clouds that are
carried with a tempest, to whom the mist of darknesse
is reserved for ever. _
Verse 18. _For when they speak great swelling words of vanity,
they allure through the lusts of the flesh, through
much wantonnesse, those that were cleane escaped from
them who live in errour._
Verse 19. _While they promise them liberty, they themselves
are the servants of corruption: for of whom a man is
overcome, of the same is he brought in bondage._
Verse 20. _For, if, after they have escaped the pollutions
of the world, through the knowledge of the Lord
and Saviour Jesus Christ, they are againe entangled
therein, and overcome, the latter end is worse with
them then the beginning._
Verse 21. _For it had beene better for them not to have knowne
the way of righteousnesse, then after they have knowne
it, to turne from the holy commandement delivered unto
them._
Verse 22. _But it is hapned unto them according to the true
Proverbe; The Dog is turned to his own vomit againe,
and the Sow that was washed to her wallowing in the
mire._
The Analysis.
In these verses is contained a refutation of the false teachers, of
whom a description was made before. Now the sum of this refutation
consists herein, that all those things were vain, which they promised
to their disciples or followers. And this is in generall shewed by
those comparisons which are made verse 17. Where these teachers are
said to be wels as it were, without water, and clouds without raine,
because they make shew of many things worthy to be desired, but they
performe nothing at all. Upon occasion of these similitudes, by the
way he repeats the punishment which God had prepared for them, by a
continuation of the same Allegory, namely, that whereas they are wels
as it were, or clouds making shew of some mist, they shall at length
certainly find the mist of eternall darknesse. 2. The same vanity is
illustrated by the impulsive cause that moved them to spread abroad
their new opinions, which was their swelling vanity, verse 18. in the
beginning, and by the effect thereof, which was their crafty seducing
of Christians to give themselves over to the lusts of the flesh, at
the end of the same verse. 3. The same vanity of their promises is
set forth, verse 19. at the beginning, by the great dissimilitude and
opposition that is betwixt them and their promises. For they promised
liberty unto others, when they themselves were servants of corruption.
Thence the vanity of their promises is made manifest and palpable
as it were; because they promised that, whereunto they themselves
were strangers, and far remote from it. 4. That which is put in the
dissimilitude, namely, that they were servants of corruption, because
some might make a doubt of it, the Apostle confirmes it at the end of
verse 19. by the generall definition or description of a servant, or
that bondage which he meant, namely, that he is another mans servant,
that is overcome by him. For he that is taken by the enemy in warre,
is brought in bondage to him, at least untill he hath payed the just
price of his ransome. 5. The misery of this bondage is amplified in
respect of those, that have made profession of faith and holinesse, by
comparing things unequall, betwixt that condition, whereunto they were
obnoxious before their calling, and this which they have brought upon
themselves by their Apostasie, where the misery of the latter condition
is made greater then the former, verse 20. and the reason of it is
given, verse 21. Because the sin is greater, which is committed after
and against the knowledge of the right way, then that which is done
through ignorance; which inequality is also illustrated by a comparison
of the like things, that is explained in proverbiall sentences, of the
Dog and the Sow, verse 22.
_Question._ Here ariseth a Question, Whether those that were seduced by
the false teachers, were before true believers?
_Answer._ They had that faith which we use to call temporary faith, but
they were never soundly rooted in faith. This is proved out of the 14
verse, where all those that were seduced by these deceivers are called
_unstable soules_. For if they had beene by sound faith grafted into
Christ, then they should have been stable and corroborated in him also.
And whereas they are said verse 18. _to have cleane escaped from the
wicked_, this was, 1. In respect of the profession which they had made
of their true conversion. 2. In respect of the assent, which we must
think that they did give inwardly also unto the word, by which they
were called to this conversion. 3. In respect of the change which
they had made in their outward carriage. 4. In respect of some small
beginning also, whereby they tended towards holinesse it selfe.
The Doctrines arising herehence.
Doctrine 1. _They that go astray themselves from the right way, and
cause others to go astray, whatsoever they make shew of, they have
nothing else in themselves or in their errours but vanity._
This is gathered out of verse 17. and the beginning of 18. For they
are said in the text to be as it were vanity it selfe, as _Solomon_
saith of all things that are under the Sunne, in respect of happinesse
they are vanity of vanities. Now they are said to be vain, 1. Because
they have only a shew of some truth or good, not the thing it selfe.
2. Because they make a shew of communicating some good unto others,
but they do not performe it, nor can they. For that is properly called
vaine, which is void of that thing which it should have, or which is
unfit for that use and end whereunto it should serve.
_Reason_ 1. Because they have forsaken God, who is the fountaine of all
true and solid good.
2. Because they are led by Sathan, who is the father of lyes and of all
vanity.
_Vse._ This may serve to admonish us, to beware therefore of such men,
that we be not in any wise deceived by them. For this were to imbrace
vanity in stead of eternall happinesse.
Doctrine 2. _Yet such men in their vanity are usually most puffed up._
This is gathered from verse 18. in the beginning. So _1 Corinthians
8.1._ _Knowledge puffeth up._ Which if it be true of the knowledge of
things that are true in themselves, if they be not known as they ought
to be known, as it is explained, verse 2. Then much more must we think
so of that knowledge which hath a shew of some singular excellency,
when there is no solid good in it at all.
_Reason._ Because such men seeme to themselves to be wise, not only
above the ordinary sort, but also above those that excell in the Church
of God, yea sometimes above the Apostles themselves and Prophets, and
therefore are wont to boast of some depths which they have; which the
holy Ghost therefore cals the depths of Sathan, _Apocalype 2.24._
_Vse._ This may serve to informe us, alwayes to suspect those men, that
are in a wonderfull manner puffed up with their own private conceits of
some part of religion.
Doctrine 3. _That such men do oftentimes seduce many, and have divers
followers, it comes to passe chiefly thereby, that their doctrine,
either for the matter of it, or the manner of their teaching, is very
agreeable to the carnall lusts of men._
This is gathered from these words: _they allure through the lusts of
the flesh_.
_Reason._ Because as the flesh doth easily apply it selfe at all times
unto carnall doctrine, by reason of that communion that is betwixt them;
so especially and most easily doth it, when the doctrine is covered
with a shew of religion or truth.
_Use._ This may serve for admonition, that if we would be safe from
infection and seducing, we should diligently labour for mortification
of the flesh. For neither are they only in danger of seducing that have
not yet known the truth, but they also that have in some sort clean
escaped from those that live in errour, as it is in the text.
Doctrine 4. _The chiefe lust of the flesh, whereby men are wont to be
seduced, is the love of carnall liberty._
This is gathered from the beginning of verse 19. So _Psalme 2.3._
_Reason_ 1. Because the flesh alwayes seeketh its peace and quietnesse,
which it cannot enjoy, but by giving it selfe over unto the lusts
thereof; and hence it is that carnall men account the command of God
and his Word, a yoke, ♦and strong cords, and bands, &c.
♦ “aud” replaced with “and”
2. Because in liberty there is some kinde of shew of that dignity and
excellency, whereof all the sons of _Adam_ are most desirous ever since
they drank in that poyson of the Serpent, _Ye shall be like Gods._
3. Because it hath a false shadow of that Christian liberty, whereunto
we are called, _Iohn 8.32,33,34._ Hence it is, that the cursed sect
of Libertines, which under a shew of liberty overthrowes all religion,
findeth many well-wishers thereunto, even amongst those that are
Christians in name.
_Vse_ 1. This may serve to condemne those, that alwayes follow after
liberty of what kind soever it be. For Christians are the servants of
righteousnesse, although they be free from sin, _Romans 6.18._
2. To admonish us, to represse and restraine in our selves this carnall
desire of liberty, _1 Corinthians 9.27._
Doctrine 5. _They that most labour for this carnall liberty, are the
most wretched servants of sin._
This is gathered from these words; _they are the servants of
corruption_. So _Romans 6.20._
_Reason_ 1. Because they are overcome and led captive by sinne.
2. Because they give up themselves wholly to obey sinne, _Romans
6. 16.19._
3. Because they remain in this bondage, although it be the worst of
all, with a kind of pleasure; so that they are the servants of sin
more, then those are the servants of men, that are gally-slaves: for
these mens minds alwayes wish for liberty, but the others are very well
pleased in their most servile condition.
_Vse_ 1. This may serve to informe us, how we should stand affected
towards such men. For although they seem to themselves to be the only
happy men almost, yet they are in truth objects most worthy of pity,
and not of envie.
2. To admonish us, more and more to get out of this bondage, by
yeelding our selves wholly unto God and his righteousnesse, _Romans
6.18,19,22._
Doctrine 6. _They that are brought into this bondage, after that they
have made profession and confession of the truth, their condition is
more deplorable, then the condition of other sinners._
This is gathered from, verse 20,21.
_Reason_ 1. Because their sin is greater then other mens. For where no
law is, there is no sin; where the law or the knowledge of the law is
lesse, there the sin is lesse: but where the knowledge of Gods law and
his will is greater, there the sin is made greater and heavier.
2. Because they do wonderfully dishonour God, while they professe
themselves to have known his discipline, and to have had experience of
it in some measure, and do afterwards reject it, and prefer sin before
it.
3. Because the devill the Prince of sin doth more severely beset those,
that he hath withdrawne unto himselfe from the flight as it were,
_Matthew 12.45._
4. Because the anger of God is incensed against such men, _Hebrews
10.26,27._
5. Because there is scarce any place left for them to repent, _Hebrews
6.6._
_Vse._ This may serve to admonish all those, that know the way of God,
to labour also to continue constantly in the same, in all parts of
their life and conversation.
Doctrine 7. _The filthinesse of sinne should make men to abhorre a
returning to the bondage thereof._
_Reason_ 1. Because we are called unto purity.
2. Because we have professed an abomination of that impurity which is
in sin.
3. Because it is abominable unto God, and makes men abominable in his
sight.
_Vse_ 1. This may serve to condemne those, that take delight in this
filthinesse, and think they gain credit unto themselves thereby, by
gracing and setting out their speech with oathes, and labour to make
their conversation pleasing, by applying themselves unto the customes
and vicious and filthy courses of men.
2. To admonish us, to put before our eyes this filthinesse of sin. So
shall we renew our repentance, and be confirmed in the grace of
perseverance.
Illustration: (‡ decoration)
Chapter III.
Verse 1. _This second Epistle (beloved) I now write unto you,
in both which I stir up your pure minds by way of
remembrance:_
Verse 2. _That ye may be mindfull of the words which were
spoken before by the holy Prophets, and of the
commandement of us the Apostles of the Lord and
Saviour._
The Analysis.
THE Apostle now making haste to the end of the Epistle, 1. Repeats
the scope and aime that he had in writing, in the 1 & 2 verses. 2. He
doth again describe those men, of whom he writes this Epistle, that
they should beware, verse 3,4. 3. He refutes their ♦blasphemies, from
verse 5. to verse 11. 4. He shewes the use and fruit of his doctrine,
which all the faithfull should make of it, from verse 11 to the end.
In repeating the end and scope of the Epistle he sets it forth and
describes it, 1. By the _genus_, that it is _a putting in remembrance_.
2. By the effect, that it _stirres up_. 3. By the object, that it was
directed unto them, that had a pure minde. 4. By the means how to
obtaine this effect, namely, those things which were spoken before by
the Prophets, and commanded by the Apostles, verse 2. 5. By the manner
how all these things might be made the more effectuall: to which
purpose he useth a kinde of illustration, namely, that this putting
in remembrance was iterated and repeated with an earnest vehemency.
_This second Epistle I write_, and that with a fatherly kind of love,
which is intimated in the title which he gives them, when he cals them
_beloved_. Of the putting in remembrance we spake before, chapter 1.
verse 12,13. and also of stirring up: Therefore passing over them, we
come to the next.
♦ “blaspemies” replaced with “blasphemies”
Doctrines arising herehence.
Doctrine 1. _The minds of the faithfull should be indued with purity,
and sincerity, that they may receive the divine admonitions as they
ought to be received._
This is gathered from these words: _I stir up your pure minds_. Now he
doth not so much commend them by this his testimony, as shew them, what
thing they ought chiefly to labour for, that they may receive benefit
by this writing. So _Iames 1.21._ and this first Epistle chapter 2.
verse 2.
_Reason_ 1. Because, as in all things that are of any moment, there
is alwayes required some preparing of the subject, for example, as
in husbandry, plowing and harrowing of the ground: so and much more
also is it required that we should prepare our hearts to receive the
word of God with benefit, _Ieremiah 4.3,4._ Now there can be no fitter
preparation, then by sincerity to lay aside all those things, that are
contrary to the word, and hinder the efficacy thereof.
2. Because the word of God is sincere, and therefore it requires
sincerity in those that receive it, _1 Epistle_ chapter 2. verse 2.
3. Because without sincerity nothing at all is done aright. For
sincerity is the common affection of obedience.
_Vse_ 1. This may serve to reprove those, that have no care at all,
rightly to dispose themselves for to receive the word of God aright.
2. To exhort us, to labour chiefly for this purity of minde, and
sincerity of heart.
Doctrine 2. _They that have a pure minde, do willingly receive and
retain those things that are proposed unto them out of the Prophets
and Apostles._
This is gathered from verse 2.
_Reason_ 1. Because Christs sheepe know his voice and follow him, _Iohn
10.27._ Now his voice sounds in the Prophets and Apostles.
2. Because in the Prophets and Apostles all things agree with sincerity,
_1 Peter 2.2._ _Psalms 19.8,9._
_Vse._ This may serve to informe us, to examine our minds according
to this rule: for they that care not for the words of the Prophets and
Apostles, have not purity of minde; but they that cleave fast unto them,
although it be accompanied with divers infirmities, have alwayes in
readinesse a sure argument of their sincerity.
Doctrine 3. _Yet the very best have need to be often stirred up unto
these duties._
This is gathered from these words; _This second Epistle I now write._
So _Philippians 3.1_, and this Epistle, chapter 1. verse 10,13.
Doctrine 4. _Such admonitions are works of Christian charity._
This is gathered from this title, _beloved_.
_Reason_ 1. Because they tend to deliver men from the greatest evill,
and to communicate unto them the greatest good.
2. Because they pertaine unto the communication which is exercised by
charity.
_Use_ 1. This may serve to reprove those that cannot endure admonitions,
and take them for their enemies that use them. _Galatians 4.16._
_2 Timothy 4.3._
2. To exhort us, to exercise our selves unto this duty with all charity.
* * * * *
Verse 3. _Knowing this first, that there shall come in the last
dayes, scoffers, walking after their own lusts,_
Verse 4. _And saying, Where is the promise of his comming? For
since the Fathers fell asleepe, all things continue as
they were from the beginning of the creation._
The Analysis.
Vpon occasion of the Apostles testimony before cited, there is in
these words a new description made of some wicked men of whom we
must greatly beware. For in that he saith, that this is first to be
knowne, what these wicked men are, of whom he doth admonish us, he doth
thereby mean not only to shew that this is necessary to be known for
the understanding and applying of the Apostles words with benefit, but
also that this may and ought to be chiefly observed out of the Apostles
words, namely, that there shall come such men in the last dayes. For
so is this phrase explained, _Iude_, verse 18. These wicked men are
described in generall, 1. By their impiety towards God, that they
are _scoffers_. 2. By their impurity of life and deeds, that _they
walke after their own lusts_. Then in special by their arguing, that
the wicked scoffers used, to defend their impiety, and to remove the
contrary doctrine from themselves, verse 4. For in those words is
expressed, 1. their scoffing, which was before noted in generall, and
2. their argument is set forth, whereby they would perswade themselves
and others, that they might walk after their own lusts, without feare
or danger: namely, because the comming of God, the expectation whereof
did deterre men from such a life, is not to be feared, in these words:
_Where is the promise of his comming_? Now this they confirmed to
themselves and others by a vaine comparing the times that went before
with those that were to come; that whereas there was no comming of
the Lord to judge the world since the times of the Fathers, and from
the creation of the world, there was no cause to feare that any such
thing would happen at the end of the world, in these words, _For since
the Fathers fell asleepe, all things continue as they were from the
beginning of the creation_. Now this whole description, or rather the
thing described, that is, this impiety, is illustrated by the adjunct
of time, wherein chiefly and by a speciall kind of eminency or
abundance it is found, namely, _in the last dayes_.
The Doctrines arising here-hence.
Doctrine 1. _In the reading of the Scriptures we must give speciall
heed unto those things whereof we have greatest use._
This is gathered from these words: _Knowing this first_. For the
Apostle would, that for the present they should first and chiefly think
of those things, that the Apostles had spoken for their present use,
touching those wicked men.
Doctrine 2. _The Scripture foretels most grievous things of the last
dayes._
So _1 Timothy 4.1._ _2 Timothy 3.1._
_Reason_ 1. For that iniquity doth abound more in the last dayes, it is
because knowledge doth abound, which is held under righteousnesse: that
makes the sin the more sinfull, _Romans 7.13._ and doth more incense
the wrath of God, _Romans 1.18._
2. Because the last ages, by reason of that depravednesse and
corruption which hath over-spread mankind, are as it were the sink
of all the ages that went before, to receive their dregs.
_Use_ 1. This may serve to informe us, not to be too much troubled in
mind, when we see as it were an inundation of iniquity and impiety,
flowing every where; because such things were foretold us before, _Iohn
16.4._
2. Not to fashion our selves to those courses, that are common in this
age, but to prepare and arme our selves rather against their contagion.
Doctrine 3. _Amongst wicked men they are the worst of all, that scoffe
at godlinesse._
This is gathered from this word, _scoffers_.
_Reason_ 1. Because they are not only unbelievers, but despisers of the
faith also. For scoffing is from contempt.
2. Because their consciences are seared as it were with a hot iron,
that can be wrought upon by no instruction, and therefore they are
quite desperate. For they have quenched and choaked even those naturall
sparks, which are wont to break out in all mens hearts.
3. Because they are the chosen instruments of the devill to turne
aside others from godlinesse, and to make the faithfull servants of God
ashamed of it, if it were possible. For the proper effect of scoffing
is shame.
_Vse._ This may serve to admonish us, to shun such scoffers as the
monsters and pests of mankind.
Doctrine 4. _They that maintaine wicked opinions in their minde, are
given to impurity in their life._
This is gathered therehence, that the same men are called _scoffers,
and such as walk after their own lusts_.
_Reason_ 1. Because the proper cause, why such men do labour so much
to cast off all sense of religion, is no other, then that they may with
all licentiousnesse, give themselves wholy over to their most filthy
lusts.
2. Because such wicked opinions or imaginations do let loose the raines
to all concupiscence, and therefore are the cause of increasing that
wickednesse, whereof at the first they were the effect.
_Vse_ 1. This may serve to informe us, not to think that wicked and
profane and Atheisticall men do speak from any reason or judgement,
when they scoffe at religion. For they are beasts in their life, and
therefore they have also beastly imaginations, which they are wont to
bring forth under a shew of reason.
2. To admonish us, in shunning profane and blasphemous opinions and
imaginations, to beware especially of a wicked life, because it makes
way for all wicked opinions.
Doctrine ♦5. _That is proper to wicked and prophane men, in some sort
to deny the comming of the Lord, and his judgement._
♦ “V” replaced with “5” for consistency.
This is gathered from verse 4. at the beginning.
_Reason._ Because the expectation of judgement is a strong bridle to
restraine and keep in the wickednesse of men, which ungodly and profane
men do most of all desire to shake off.
_Vse._ This may serve to admonish us, by all means to take heed, that
we be not any way partakers of that impiety: which comes to passe not
only then when we do utterly deny his comming, but also when we do
either make any doubt of it, or apprehend it as a thing far off from us,
or do ineffectually think of it, not edifying our selves in faith and
obedience.
Doctrine 6. _The fallacy wherewith wicked and profane men do deceive
themselves, consists therein, that they will believe nothing above
their senses, and do oppose their sense against the testimony of God._
This is gathered verse 4. at the end. _For since the Fathers_, &c.
_Reason._ Because they are sensuall men, _Iude_, verse 19. and are led
by sense and sensible things, like as bruit beasts.
_Vse_ 1. This may serve for information: hence we may understand that
the contradictions of profane men are void of all reason, and therefore
are to be contemned with detestation. Nothing can be more contrary or
mad, then to consult with nature about supernaturall things, and to
fetch the judgement of spirituall things from sense.
2. To admonish us, not to attribute any thing to our senses in matters
of faith. For it is all one, as if we should seek the judgement of
reason amongst bruit beasts.
* * * * *
Verse 5. _For this they willingly are ignorant of, that by the
word of God the heavens were of old, and the earth
standing out of the water, and in the water,_
Verse 6. _Whereby the world, that then was, being overflowed
with water, perished._
Verse 7. _But the heavens and the earth which are now, by
the same word are kept in store, reserved unto fire
against the day of judgement, and perdition of ungodly
men._
The Analysis.
In the refutation of this profane opinion, the Apostle doth first
reprove the ignorance of these profane men, verse 5,6,7. Secondly, he
doth instruct the faithfull touching the comming of the Lord in those
things, that did most pertaine to the confirmation of them in the truth
against such temptations that might arise from such humane cavillings,
verse 8,9,10. The Apostle reproves their ignorance, 1. From the cause,
that it was voluntary or affected ignorance. 2. From the object, namely
that truth, which they willingly were ignorant of, and did oppugne. Now
that truth which is affirmed contradicts that assertion, whereby these
men would confirme their opinion. For when they had said it, and had
brought it for an argument, that all things did continue in the same
estate from the beginning of the creation, the Apostle denies this,
and shewes the contrary by the history of the flood, verse 6. then by
comparing things alike, he gathers that the same also is to be expected
concerning the destruction of the world by fire at the comming of the
Lord, that was before in some sort performed by the destruction of it
in water, verse 7. 3. The reason of this consequence is taken from the
common cause of creation, preservation, and both destructions of the
world, namely, the word & will of God, verse 5,7. 4. He doth illustrate
the conclusion it selfe concerning the destruction of the world by the
end thereof, that it may withall be applyed unto those wicked ones,
with whom he now dealt, verse 7. at the end, while he cals the day of
the Lord _the day of judgement, and perdition of ungodly men_. For in
these words he threatens eternall damnation unto those profane men,
that denied his comming, wᶜʰ must certainly be expected at the comming
of the Lord.
The Doctrines arising herehence.
Doctrine 1. _It is the property of wicked men to be willingly ignorant
of all things, that crosse their lusts._
This is gathered from these words: _They willingly are ignorant of_.
All men are ignorant of many things, but the faithfull are not ignorant
of those things that are necessary for them unto salvation, nor do
they please themselves in the ignorance of any truth, much lesse in the
ignorance of those things that pertaine unto the practise of religion:
nay they do very much labour for this knowledge, whereby they may be
brought unto eternall life: but the wicked, although they do very much
desire to know other things, yea and are too curious in it, yet they
love to be ignorant of those things that pertaine to the bridling of
their lusts and reproving of their sins. This is that ignorance which
is called voluntary and affected.
_Reason_ 1. Because they affect those vices whereunto this knowledge
is repugnant. Therefore they eschew knowledge as a thing that is evill
unto them, and makes against them; and affect ignorance as a thing
that is good for them and very well agreeing with them. For he that
hath resolved with himselfe to give his mind unto sin, and to continue
therein, seekes to have peace and quietnesse in that condition, and
therefore abhorres that truth which convinceth his conscience of sin,
and suffers him not to sleep in it.
2. Because he is given unto those lusts that stop up the way unto
saving knowledge, and hold him ensnared and intangled so that he cannot
freely endeavour and labour for true knowledge: therefore he affects
ignorance in this respect, not so much in it selfe, as in the cause of
it.
_Vse_ 1. This may serve to convince those, that please themselves in
the ignorance of holy things, because this is the property of a wicked
man.
2. To admonish us, never to shut our eyes against the light of the
truth.
3. To exhort us, on the contrary to use all our endeavour and give all
diligence to gaine knowledge, especially in those things that pertaine
to our own practise and life.
Doctrine 2. _It makes verie much for the taking away or lessening of
our ignorance, to look upon the works of God that are past, that from
them we may gather the works that are to come._
This is gathered from the comparison that is here made, verse 5,6,7.
_Reason._ Because the works of God are as looking-glasses, wherein Gods
sufficiency and efficiency are proposed unto us to behold.
_Vse._ This may serve to admonish us, not to look slightly upon the
works of God, nor to read the histories of them as we read humane
histories, but so, that we may alwayes behold God in them.
Doctrine 3. _Those publick works of God, the creation, preservation,
and destruction of the world, first by water, secondly by fire, are
often to be meditated upon, and compared one with the other._
This is gathered from the same comparison.
_Reason._ Because God hath proposed those, as very remarkable arguments,
to worke some sense at least of religion in mens minds.
_Vse._ This may serve to exhort us, to exercise our selves in these
meditations, which God hath commended unto all sorts of men.
Doctrine 4. _In all such works of God, that is especially to be
considered, that they are by the word of God, and do depend thereupon._
This is gathered from verse 5,7.
_Reason._ Because we can receive no benefit by meditating upon Gods
works, unlesse we do behold the perfection of God in them. Now the
perfection of God in his works doth very much appeare therein, that
all things are done by his word and according to his will.
_Vse._ This may serve to admonish us, to turne our eyes from all
second causes, and to acknowledge God and his word in all things. For
thence it comes to passe, that men often times attribute those things
unto fortune, which are done by God, because they are ignorant of the
power of Gods word. And such an opposition there seems to be in the
text, betwixt the words of the wicked, (when they say that all things
continue, making no mention in the mean time of God, by whose power
they continue; but rather closely attributing this continuance to
fortune or second causes,) and that assertion of the Apostle, whereby
he affirmes that the world was at first by Gods word, and is kept by
the same word:
Doctrine 5. _Every consideration of the works of God should be applyed
to the comfort of the faithfull, and terrour of the wicked._
This is gathered from verse 7. at the end.
* * * * *
Verse 8. _But (beloved) be not ignorant of this one thing, that
one day is with the Lord as a thousand yeares, and a
thousand yeares as one day._
Verse 9. _The Lord is not slack concerning his promise, (as
some men count slacknesse) but is long-suffering to us
ward, not willing that any should perish; but that all
should come to repentance._
Verse 10. _But the day of the Lord will come as a thiefe in
the night, in the which the heavens shall passe away
with a great noise, and the elements shall melt with
fervent heat, the earth also; and the works that are
therein shall be burnt up._
The Analysis.
In this other ♦part of the refutation the Apostle propoundeth
unto the godly and faithfull those things that might establish and
confirme their hearts in the truth, touching the comming of the Lord.
1. Therefore he perswades them to understanding and knowledge, contrary
to the ignorance of the wicked. For whereas he had spoken before of
the wicked, _this they are willingly ignorant of_, now turning to the
faithfull he exhorts them unto the contrary. _But be not you ignorant
of this one thing._ 2. He propounds the thing it selfe, which he
would have them in a speciall manner to understand and observe, which
containes two things. 1. That the prolonging of the Lords comming is
not with that slacknesse, which should be a stumbling-block to any
man, both because it is not to be judged of according to our sense, but
by the eternity of God, in respect whereof that space of time, which
seemes very long unto us, is but as one day, verse 8. and also because
the end of this prolonging is the conversion and salvation of sinners:
and therefore this prolonging proceeds not so much from slacknesse,
as from patience, verse 9. 2. That the manner of his comming, (both
because it shall be sudden, and also because it shall be with majesty
and great terrour,) is such, that it should rather make men carefull to
prepare themselves for it, then to be curious in inquiring about the
time it selfe, or to complaine of slacknesse.
♦ “patt” replaced with “part”
The Doctrines arising herehence.
Doctrine 1. _When wicked and profane men are reproved, refuted and
condemned in Scripture, this is done for the faithfull and elects sake,
whose edification and salvation God hath respect unto, even when he
seemes to speak unto others._
This is gathered from the beginning of verse 8. where the Apostle
turning himselfe directly unto the faithfull, shewes that these wicked
men were refuted for their good. So _2 Thessalonians 2.13._ _Iude_
verse 20. _1 Timothy 6.11._ _2 Timothy 3.14._
_Reason_ 1. Because the whole Scripture and all the meanes of salvation
do by a speciall kind or propriety belong unto the faithfull.
2. Because God will not have his word to passe without some fruit: Now
wicked men are oftentimes so fore-lorne, that no congruous fruit can be
expected in them, but only in the faithfull.
_Vse_ 1. This may serve to informe us, to judge aright of Gods
intention in those things that he doth about men that are past all hope
and incorrigible. For as the Apostle saith of Oxen, that God taketh not
care for Oxen, but for men; so should we think that God taketh not care
so much for these bestiall men, as for the faithfull and elect whom he
doth chiefly speak unto even when he seemes to speak unto others.
2. To admonish us, not to neglect or despise such rebukings of the
wicked, as if they did nothing belong unto us, but wisely to turne it
to our own use.
Doctrine 2. _The faithfull do then profit by the word of God, which is
against the wicked, when they are become much unlike the wicked._
This is gathered therehence, that whereas the Apostle did reprove the
wicked of ignorance, he doth now exhort the faithfull to knowledge,
_Proverbs 1.15._
_Reason._ Because the courses and fashions of the wicked are therefore
set forth unto us, that we might avoid them.
_Vse._ This may serve to admonish us, not to suffer our selves to
be led away by the example of the wicked multitude. For God doth not
propose it as a thing to be followed, but to be shunned and avoided.
Doctrine 3. _We should in a singular manner differ from the wicked
therein, that we judge of the wayes of God not according to the sense
of the flesh, but according to the nature of God._
This is gathered from these words: _One day with the Lord_. With men it
is otherwise.
_Reason._ Because spirituall things are to be judged of spiritually.
Now all the wayes of God are in some sort spirituall and divine.
_Vse._ This may serve to reprove those, that in such examinations are
wont to consult with flesh and blood, and not with the word of God.
Doctrine 4. _The end of all Gods wayes, as they have respect unto men,
is the repentance and salvation of the godly._
This is gathered from verse 9. Now here ariseth a question.
_Question._ Whether all and every particular man be meant thereby, when
it is said, that God is not willing that any should perish, but that
all should come to repentance?
_Answer._ The patience of God according to its nature hath that use
and end, to lead all sinners unto repentance, _Romans 2.4._ and in
that sense might their interpretation be admitted, who understand
these words and the like of all and every particular man: But that the
Apostle in this place hath speciall reference to the elect, it appears
thereby, that he speaking of the beloved of God, verse 8. and reckoning
himselfe amongst the number of us, saith, that God is long-suffering
to us-ward, that is, towards those beloved, and is not willing that
any should perish, that is, any of them: because Gods principall work
towards men is the salvation of the faithfull, and therefore all his
wayes tend thereunto, as unto the scope and mark whereunto they are
directed.
_Vse_ 1. This may serve to reprove the madnesse of those men that blame
those things in God, which make most for their use and good, as these
men do in the slacknesse of the Lords comming.
2. To admonish us, not to pervert these right wayes of God, but alwayes
to apply them unto that use whereunto they tend, that is, to the
furtherance of our own repentance and salvation.
Doctrine 5. _The way of the Lord, when he commeth to judgement, shall
be with swiftnesse, majesty and terrour._
This is gathered from verse 10.
First, it shall be sudden, because the houre and day thereof is not
revealed, and because the most part of men expect no such thing. And it
shall be full of majestie and terror, because it is the comming of the
Lord not in humility, as his first comming was, but in glory.
_Use._ This may serve to admonish us, to prepare our selves accordingly
against this comming of the Lord. For this use the Apostle presseth and
exhorteth us unto in the rest of the chapter.
* * * * *
Verse 11. _Seeing then that all these things shall be dissolved,
what manner of persons ought ye to be in all holy
conversation and godlinesse,_
Verse 12. _Looking for, and hasting unto the comming of the day
of God, wherein the heavens being on fire, shall be
dissolved, and the elements shall melt with fervent
heat?_
Verse 13. _Neverthelesse, we according to his promise, looke
for new heavens, and a new earth, wherein dwelleth
righteousnesse._
Verse 14. _Wherefore (beloved) seeing that ye look for such
things, be diligent, that ye may be found of him in
peace, without spot, and blamelesse._
Verse 15. _And account, that the long suffering of the Lord is
salvation, even as our beloved brother |Paul| also,
according to the wisdome given unto him, hath written
unto you._
Verse 16. _As also in all his Epistles, speaking in them of these
things, in which are some things hard to be understood,
which they that are unlearned, and unstable, wrest,
as they do also the other Scriptures, unto their own
destruction._
Verse 17. _Ye therefore beloved, seeing ye know |these things|
before, beware lest ye also being led away with the
error of the wicked, fall from your own stedfastnesse._
Verse 18. _But grow in grace, and in the knowledge of our Lord
and Saviour Jesus Christ: to him be glory, both now
and for ever, Amen._
The Analysis.
In these verses is contained an application of the doctrine, that
was before propounded concerning the Lords comming, to the use and
edification of the faithfull. Now this application is made by an
exhortation to piety and holinesse, which is first of all propounded,
verse 11. Secondly, confirmed by the doctrine that was before proposed
concerning the manner of the Lords comming, verse 12,13. Thirdly, it is
againe repeated and pressed, verse 14. Fourthly it is againe confirmed
by the doctrine that was before proposed concerning the patience
and long-suffering of God, verse 15. begin. which is in this place
confirmed by the testimony of the Apostle _Paul_: whose testimony is
illustrated, 1. Thereby, that he was frequent in such testimonies,
verse 16. begin. 2. By a preoccupation, whereby the faithfull are
admonished not rashly to wrest any thing that _Paul_ spake concerning
such things, to a contrary sense, because although he spake some things
that are hard to be understood, yet they are such that they are not
wont to be wrested, but by some perverse men, who wrest the other
Scriptures also unto their own destruction. From all these he inferres
in the last place a conclusion both of the fore-going exhortation, and
also of the whole Epistle, which is, to have a care to be stedfast,
verse 17. and to labour for growth, verse 18. The end whereof is shewed
to be the glory of Christ in that doxology, wherewith the whole Epistle
is closed up.
The Doctrines arising herehence.
Doctrine 1. _All Scripture must be applyed unto a practicall use, that
it may advance holinesse and piety._
This is gathered from verse 11. Now not only in this place is this
order of instruction observed, but in all the Epistles and Sermons that
are propounded in Scripture.
_Reason_ 1. Because the end of all Theologicall doctrine is to live
well.
2. Because a bare apprehension and speculation of the truth, and a
meere assent thereunto, is nothing worth, if it be separated from the
practise. For this is found in some sort in the devils themselves.
3. Because the temptations of the Devill tend chiefly thereunto, that
if he cannot hide the truth, yet so to choak it, that it can bring
forth no fruit in the life; and thereupon he takes occasion to mock and
deride men.
_Use._ This may serve to admonish us all, to labour for this both in
private and in publike, in preaching, hearing, reading, and meditating
upon Gods word; and never think that we know any thing as we ought to
know, unlesse we know it unto piety and holinesse.
Doctrine 2. _In piety and holinesse we must alwayes aime at and labour
for the highest perfection._
This is gathered 1. From the question, _What manner of persons ought ye
to be_? 2. From the plurall number, which is used in the originall, ἐν
ἀναστροφαῖς, in your conversations, that is, in all piety and holinesse.
_Reason_ 1. Because every degree of piety and holinesse is as desirable
in it selfe as the first is.
2. Our desire and affection towards the highest degree of holinesse
and piety is a part of the very first degree. For there is no true
holinesse without a desire of perfect holinesse.
3. Because we are called unto perfect holinesse, neither can we see God
without it.
_Vse._ This may serve to reprove those, that rest in a kind of
luke-warme profession, or in a partiall practise of piety and holinesse.
Doctrine 3. _It makes much for the advancing of piety; to look for and
hasten unto the ♦comming of the day of the Lord._
♦ “commming” replaced with “comming”
This is gathered from verses 12,14. So _Philippians 3.20._
_Reason_ 1. Because it takes off our minds from all those things, that
belong unto this present world.
2. Because it makes us to prepare our selves for the world to come,
_1 Iohn 3.3._
_Use._ This may serve to exhort us, to raise up our minds, as much as
may be unto this spirituall looking for the Lord.
Doctrine 4. _Our chiefest care touching the comming of the Lord, should
be, to be found of him in peace._
This is gathered from verse 14. Now by peace is meant that condition
which is pleasing unto God and approved of him; whereupon not the anger,
but the goodnesse and grace of the Lord is shewed in communicating all
happinesse.
_Reason_ 1. Because the Lord is looked for, as the supreme Judge, whose
anger is to be flyed from and avoided, and his approbation and good
liking greatly to be sought for.
2. Because unlesse peace be then had, afterwards it cannot be had for
ever.
_Vse._ This may serve to exhort us, while we live here, continually to
seek to confirme our peace with God, and in our own consciences. Now
this is done by raising up in our selves a lively faith and confidence,
establishing our hearts with all assurance of salvation, and following
all those means whereby our calling and election is made sure.
Doctrine 5. _From the long-suffering of God we must gather those things
which make for the promoting of our peace and salvation._
This is gathered from verse 15. For when the Apostle tels us, that we
should account, that the long suffering of the Lord is salvation, he
means that we should so think ♦with our selves and dispute of these
things, that we should gather nothing else from thence, but that God
aimes at our salvation, and therefore we also should take great care
of it.
♦ “wich” replaced with “with”
_Reason._ Because by these meditations we should confirme and increase
both our faith and our sanctification. For our reasonings and disputes,
when they are rightly directed either by the word, or by the works
of God, as by a third argument, to the strengthning of our faith and
increase of holinesse, as unto a conclusion drawne from thence; they
are those morall means whereby we work out our salvation with feare and
trembling.
_Vse._ This may serve to exhort us, to exercise our selves more and
more in such meditations: for being accustomed thereunto, from them we
shall gather honey and medicine, whence others suck poyson; as we may
see in this example, wherefrom the Lords prolonging of his comming the
wicked men did conclude those things whereby they might confirme their
profane opinions; but the faithfull are taught on the contrary, by
the same argument to conclude those things, which make much for their
salvation. Such is the Apostles admonition, _Romans 6.12._
Doctrine 6. _In the writings of the Apostles and Prophets, Christians
must have a speciall heed to those things, which do most direct them to
such connexions or conclusions._
This is gathered from verse 15. Where _Pauls_ testimony is cited to
confirme & illustrate this connexion, & not to prove other things,
which might easily be proved out of his writings.
_Reason_ 1. Because these are most necessary for us to know, and of
perpetuall use.
2. Because that was the wisdome of God communicated to the Apostles and
Prophets, that they might explaine these truths unto us most frequently,
and clearly, which is the reason of that elogy which is given unto
_Paul_ in the text, _according to the wisdome given unto him he hath
written unto us_.
_Vse._ This may serve to reprove those, that doe more willingly by
far give heed unto those things, which do little or nothing at all
touch the conscience of a man, or the practise of his life. The inward
inclination and disposition of a man appeares manifestly by those
things which he doth chiefly heed in his reading and hearing: As if
a man be given only to the tongues, he will observe nothing but the
words and phrases: If he be a lover of Chronology, he will take notice
of nothing but the things that have beene done, and the moments of time
wherein they were done: If he be a Disputer, one that seeketh praise
by arguing, he will marke nothing, but those things which make for
controversies: so a godly man, although he will not neglect other
things, which serve for his use, yet he doth chiefly fix his mind upon
those things, which do most directly tend unto godlinesse.
Doctrine 7. _We must understand all these things so, as if they were
directly written unto us._
This is gathered from these words, _Hath written unto us_. So _Hebrews
12.5._
_Reason_ 1. Because such was the wisdome of God, which spake in these
holy men, that they wrote those things which do belong unto us as well
as unto those that lived at that time.
2. Because God would have the Scripture to be the publick instrument of
the Church, not of one age only, but of all ages. Therefore every part
of it is the rule of life both to me and thee, as well as unto those to
whom it was first given.
_Vse_ 1. This may serve to admonish us, not so much to meddle in the
Scriptures, as if we were in another mans ground, or in those things
which belong unto others, and not unto our selves.
2. To exhort us, to raise up our minds to receive the word of God with
a congruous affection. We may easily think with our selves how our
minds would be affected, if we should receive a letter that was written
by the hand of God in heaven, and directed unto us by name, and sent
unto us by one of his Angels: after the same manner should we be
affected in reading and hearing the written word of God.
Doctrine 8. _In other truths that are lesse necessary for us to know,
there are some things hard to be understood._
This is gathered from verse 16. He doth not say this of all _Pauls_
Epistles, nor of any one whole Epistle, much lesse of the whole
Scripture, (as the Patrons of traditions, and Enemies of Scripture
would have it,) but of some few things. And he seemes to point chiefly
at some of those things, which _Paul_ wrote concerning the comming of
the Lord, because he speaks of that in this place, & therefore it is
very likely that he hath reference unto those things which are spoken
of, _2 Thessalonians 2. 2._
_Reason_ 1. Because there are some divine mysteries so farre remote
from us, that in what words soever they be expressed, they will alwayes
be hard to be understood.
2. Because God would have some things, that are not of so generall
and necessary a use, out of his singular wisdome to be more obscurely
propounded: which seemes to be the proper reason, why those things of
Antichrist, _2 Thessalonians 2._ were in the Primitive Church hard to
be understood. For God would for just causes, that Antichrist should
come, and that most men should be ignorant who he was, untill he did
come.
3. God would exercise the industry and diligence of the faithfull in
searching the Scriptures, and finding out the sense and meaning of
them, not to deter men from reading them, as the Papists use to do,
by wresting this argument amisse. For _Peter_ in this place doth not
discourage so much as the ♦common sort of the faithfull from reading
the Scriptures, but rather stirs them up to read all the Epistles of
_Paul_, although he tels them that there are some things in them that
must be read warily.
♦ “comon” replaced with “common”
_Vse_ 1. This may serve to admonish us, not to think it sufficient
that we know the words of the Scripture, but to give all diligence and
labour to find out the true sense and meaning of them.
2. To comfort us, that we should not be too much cast down, if we do
not fully understand some things in the Scripture, because we are told
that there are some things hard to be understood.
Doctrine 9. _They are unlearned and unstable men, that wrest the
Scripture to maintaine their impiety._
For that the Apostle means, when he saith that they wrest the
Scriptures to their own destruction; not that it is such an exceeding
dangerous thing to interpret some place of Scripture otherwise then it
should be, but that it is the property of a very wicked man to argue
out of the word of God against God, or against his will. Now they are
called unlearned, not because they have no skill in the tongues or arts,
wherein such pestiferous men may sometimes excell; but because they
never effectually learned or were taught those things which pertaine
unto religion: And in the like manner are they called unstable, because
in that knowledge of the truth which they had and professed, they were
not grounded and rooted, but as men not grounded nor setled they are
easily turned from their profession.
_Vse._ This may serve for admonition, that the people should not
therefore be deterred from reading the Scriptures, as the Papists would
have it, (who in this very thing shew themselves to be unlearned and
unstable, because they do mischievously wrest this place, where they
are expresly told, with how great danger it is wont to be done:) but
that we should labour to cast off all ignorance and unsteadfastnesse,
that so we may be made fit to read the Scriptures with profit. For this
is the scope of the admonition, as the Apostle useth it in this place.
Doctrine 10. _The end and scope of all divine information and
instruction in respect of the faithfull is, that they may be stablished
and grow in that grace which they have received._
This is gathered therehence, that this is the conclusion of this
generall Epistle, as it was of the former; which holds good also in all
other Epistles and Sermons, in respect of those that are now faithfull:
_Reason._ Because by their effectual calling they have faith, hope,
and charity begotten in them, so that they have the principle of all
grace in them, nor can any thing be wanting besides the continuation,
confirmation, and increase of the same grace.
Doctrine 11. _To obtaine stedfastnesse in grace there is required
a fore-knowledge of those things that tend to the confirming and
strengthening of our minds._
This is gathered from these words: _Seeing ye know these things before_.
_Reason._ Because although our stedfastnes depends upon God, and the
effectuall operation of his Spirit, as it is in the conclusion of the
_1 Peter 5.10._ Yet God worketh in us not only by a reall efficacy, but
also agreeable to an intelligent nature, by teaching and perswading.
Now nothing can be wrought by this morall way, unlesse knowledge go
before, and so it must be wrought by knowledge, as it is in the text.
_Vse_ 1. This may serve to refute the Papists, who maintaine ignorance
and commend it in the common people: they are sufficiently refuted by
him, from whom they boast that they have received the Chaire, free
from all error. For _Peter_ in this place, 1. Requires knowledge of
all the faithfull, yea, and fore-knowledge too of those things whereby
they might be confirmed against profane men and false teachers. 2. He
presupposeth that all that were truly faithfull to whom this Epistle
came, were already endued with this knowledge. 3. He presupposeth that
his Epistles were so cleare and so easie to be understood that all the
faithfull which should read them with godly minds, might understand
out of them, and consequently out of the Scriptures, those things,
whereby they being forewarned, might be fore-armed against those false
deceivers whereof he spake.
2. To admonish us, not so to look for our confirmation, and
strengthening from God, as that we should in the meane time neglect
the knowledge of those things that tend thereunto, but to use all our
endeavour both in generall to know those things that are absolutely
necessary unto salvation, and in particular, those things that are
necessary for us in our practise upon occasion of any temptation.
Doctrine 12. _Besides knowledge there is required also unto the
stedfastnesse of grace a continuall and vigilant heed._
This is gathered from this word, _Beware_.
_Reason_ 1. Because knowledge is unprofitable, if it be not reduced to
practise. Now practise in difficult things cannot be had without care
and heed.
2. Because many are the fallacies wherewith we are assaulted, both in
the Devill and his instruments that are without us, and in our selves
also, by reason of that marvellous deceitfulnesse of our hearts, such
as cannot be expressed.
_Vse._ This may serve to exhort us, above all to take notice of our
selves, and those things that tend to the strengthning and stablishing
of us in grace.
Doctrine 13. _It should be an argument to the faithfull to beware
of the errors of some men, because they are wicked men, ungodly, and
profane._
This is gathered from that title, _the error of the wicked_.
_Reason._ Because all those things that have any agreement with
ungodlinesse are to be shunned and avoided. Now those things that are
in a speciall manner approved of by profane men, must necessarily have
an agreement with profane ungodlinesse.
_Vse._ This may serve to admonish us, by this means amongst others to
strengthen our selves against divers errors, that are most pleasing to
profane men.
Doctrine 14. _♦Stedfastnesse and increase of grace are joyned together._
♦ “Sedfastnesse” replaced with “Stedfastnesse”
This is gathered from the connexion of verse 17. with the 18.
_Reason_ 1. Because like as trees and all plants, and also living
creatures, from which this metaphor is taken, are corroborated by
growth, while they acquire greater and perfecter strength, so also
do the faithfull.
2. Because the stedfastnesse of grace consists not therein, that it
continues in the same degree, but that it is formed in its nature, one
property whereof of is, to grow untill it come to perfection.
_Use._ This may serve to exhort us, to labour therefore to be so
stablished, that we may also grow and increase in all grace.
Doctrine 15. _They grow in grace, that grow in the effectuall knowledge
of our Lord and Saviour Iesus Christ._
See Chapter 1. Verse 2.
Doctrine 16. _Our end and desire in all things, even in those things
that pertaine to our own salvation, should be the eternall glory of God
in Christ._
This is gathered from the last words.
_Reason_ 1. Because we are the servants of Christ bought with his own
blood. Now whatsoever the servants get or do, turnes to the proper good
and benefit of their Masters.
2. Because God is absolutely the chiefest good.
3. Unlesse we do this, whatsoever we do, it is not done out of religion.
For it is the nature of religion to give the glory unto God.
_Vse._ This may serve to exhort us, to lift up our minds more and more
to maintaine the glory of God in all things, as the Apostle doth by
that closing particle, _Amen_.
* * * * *
FINIS.