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A Cfannttntary upon the firft Epiftje of Peter.

I Pr^er 1,2, c£r.

Verfe i. Ptf*r an tApoftle of left* Chrift, to thtfirangeri featured throughout Po»tus 9 gaUi«>Cappadocia, Afia,

andBithyma; Verfe 2. Eletl, according to the foreknowledge of God the Fa-

tber 9 throughfanBifcation of the Spirit unto obedience,

trdfprinkliKgofthebloodoflefusChrifti grace unto

you, and peace be multipljed.

The Analyfis.

He Scope of this Epiftle is to exhort the faithfull to continue Itedfaft In that grace of God wherein they ftood, as it is expie£ ly let downe, chap. 5. verfii*. Butbecaule that grace of God is considered in a twofold refpeft; either as it doth put a man into the ft ate of grace, and fo it equally belongs unto all the faithfull; or as it doth direct the faith-full in the performing of their duties towards others, according to that fpeciall condition wherein they are placed: therefore in the firft place the Apoftle exhorts them to hold faft that grace, becaufe it belongs to the ft ate of the regenerate man : from the beginning or the Epiftle to the 1; verfe of the 2 chap, and then he commends and perfwades them unto that fpeciall £race, which doth in the firft place direcl: fub-jefts in their obedience towards the Migiftrates 3 to the 18

A verH

A Commentary upon the firft Epiftle of Peter*

verf. Servants in obedience towards their Matters, to the end of the chapter. Wives in their fubje&ion to their husbands, from the beginning of the third chapter to the (event h verfc. Husbawfs in their duty towards their wives, verf q. Brethren in their duty towards their brethren, verf.8. The affli&ed towards their perfecutors, from the 9 verf to the beginning of the 5 chap. The Elders towards their Churches, from the beginning of the 5chap.tothe5.verG The younger towards their elders, at the beginning of the 5. verfc and finally, all both towards others and towards themselves, totheioverH where the whole foregoing exhortation is turned into a (hort prayer which ferves for a forcible conclufionofthewhjle Epiftle.

To the Epiftle it felfe there belong two common ad/un&r. *An Jnfcription 0 verH1,2. ASttbfcrif>tion,m thet(hreelaft. In the lnfcription there is contained,according to the ufuall manner of Epiftles, a holyfa/utation y mewing firft, by whom this Epiftle was written, Secondly, to whom, thirdly, with what minde or affection it was written unto them; which is fee forth by that pious wifh, wherein he wifheth unto them the greateft good, Grace and Teace. In t'he perfon writing, and the good wifhed there are all things the fame with thole that are fpoken of in the fecond Epiftle. But the defcription of the perfons to whom it was written, is fomething fuller here then there; now they are described, firft by their outward condition., grangersfcattercdthroughout c Pontus } zsf'jia^Cjala-tia^Cappadoih. Secondly, by their inward fpirituaJI condition, which is fct forth, 1. by thefundamentallcaufeoHc, Eltffion 3 to wit, of God, 2. by the final! caufe, Santtifi'cation.. 3. by the fiibfervient caufe Reconciliation, to wit, conferred in obedience andfyrinkling efthebloodofjefus Chrift: which three caufes of our fanftification are fet forth by the three perfons of the Deity, to whom as to the authors thereof they are distinctly afcribed, Ele&ion to God the Father, San&ification to the holy Spirit, Reconciliation to JeftsChrift. By the firangers fcattered, to whom this Epiftle is chiefly directed, wearetoundeiftand the Jewes, together with the other Ifrae-Ktes, who did imbi ace the faith. For James, John and Veter^ difcharged their Apoftlefhip amongft the circumcifed Ifrae-

A Comment Ary upon the firfl Epifije of Peter*

Ikes, Ga/,2 8,9. Therefore as lames doth exprcfly direct hi« * Epiftle to the twelve Tribes fcattered,fo here alfo by the fame reafon, by the ftrangers fcattered we arc to underftand the twelve Tribes fcattered.

By the foreknowledge ofGod^ according to which the fiith-full are herefaid tobef/"#, we arc to underftand election it felfe 5 as it is in God, Rom.&ig. and by election the fame aft of God, as it Is terminated in the faithfull, and put in execution by effectual vocation.

By fanEiif cation of the Spirit t we arc to underftand the whole (pirituall change of our condicion,even unto perfect holinefle and glory, becaufe fanctification is themeanesoffalvation unto which wc are chofen, z Tbeff,2. 1 j.

*By obedUnce and fprinkling of the blood of £brift wc are to underftand the whole worke of Redemption, together with the application thereof unto juftification and reconciliation with God, Ephef 1.6.7.

The Doctrines that we may draw from this arc theft. Doct. i» The beginning and fount aine of all our happine^e and confolation confifis in this^ that we are the cleft ofCjocL

This is gathered from hence, that the Apoftlepurpofing in this description to make mention of thofe things that did mod of all pertaine to the confolation of the faithfull, puts election in the firft place, 1 Thef. 1.4.

Reafon I. Bceaufe all our happinefle comes wholly from God, who is the author andfountaineofallgood: now it comes from him not by the way of nature, but of counfell and fice election, and Co it proceeds from election it felfe.

2. Becaufe all his lperiall bleflmgs which belong unto our falvation, depend upon election, Sphefli.^.

Vfe. This may fervc to exhort us to ufe all diligence to make our election certaine and fure. 2 Peter no.

Doct. 2. There is no other caufe or reafon to he given of our eleEUon unto falvation^ but enlj the goodpleafure of God,

This is drawne from thofe words : SlcEl according to the foreknowledge of God'.jLor if there were any caufe extra Deum^ out of God , that could poflibly be difcerned by the eye or fenfe of men, it is moft likely that the Apoftle would have

A 2 named

named that, as being more knowne and difcemable, and fb more properly belonging to that confolation and congratulation which he propoled to himlelfe.

Reafon l. Becaule the counlels and decrees of God do not depend upon thole things that are extra Deum^wixhout God, but they depend upon Gods decrees: for the decrees are fi; it, and they laft.

2. Becaule othcrwile all the gloryofour ele&ton and fal-vation fhould not wholly be afcribed unto God, and con(e-quently all praife and thankfgiving mould not be due unto him alone*

3. Because if our election did depend upon our felvesjwho are weake and changeable every houre, ourelettionalfoit felfe would be changeable and uncertaine, and Lb woukt affordus no (bund confolation.

Vfe i. This may (erve to refute thole, that make Gods election to depend upon our faith and perfeverance, as acaule or condition requifite.

2. T« exhort us to acknowledge this wonderfull grace of

God towards us, and to give him all the praifeand glory of

it, both in the inward defires of our hearts 5 andthejoyfull

profeflion of our tongues, and our lives anfwerable thereunto.

Doct. J. truefanBificatisn is a certainefruit ofetettion.

This is gathered from theft words; Eletttoja,nttificAtion r Spbff.l.^

Jjleafcn i. Becaufc fan&incation is a certaine effecYand figne of the lingular love of Chrift, Ephef^\%^6. Now this lingular love, which hath relpeft to fpirituall blelfings, doth nothing differ from election, as touchingthe thing it felfe.

2. Becaule ian&ification i?, as it were, a&ualj election .• for as by the ele&ion of God, theheiresoflalvationaredi-ftinguUhed from others in God himfelfe j or in his intention and counfell; Co alio by regeneration and fanctification are they diuinguilhcd from others in themfelve?.«For tofanBife^ according to the generall fignification of the word, is to let apart to fomc ule.

3. Becaule fanftification, although it be imperfec\, yet it h that fa 1 vat ion and life begun unto which we are elefted.

Vfe 1. This may (erve to refute thole men that make fanfti-

ficati

on

A Commentary nponjkefirjl EpijUe of Peter,

fication the common poflelfion of thole that are not eleft.

2. To comfort all thoie that are partakers of true fan&ifi-cation .• becaufe thereby they may the more allured of their election.

5. To exhort us to be very carefull to encreale our fan&i-fication.

Du»5r. 4. The mediation of ffirift^and reconciliation Made for us in bint^is the only meanes whereby the force of our e/effion if derived unto us 3 and our fanttificationandfalvationupro~ pagated.

This is gathered from thole words: by obedience andfprink^ ling,

Reafon 1. Becaufe God made Chrift our Mediator , neither is these any other name under heaven whereby we may be laved.

2. Becaufe God made him the Mediator of our cedempti-on by vertue of his ele&ion : for thole whom God cletVd, he gave unto Chrilt to be redeemed and faved 3 /«>&» 17. 6. John 6. 37.

3. Becaufe Ghrift is the lecondAdam, the Father, the head of all thole that are elefted and to be faved : therefore as life natural! was derived unto all men firft from Adam, fo alio from Ghrift, and in him is all life fpirkuall communica-(cd unto us.

Vfe 1. This may fcrve to refute the Papifts and others which have choien to themlelves other meanes and mediators extra ftriftum, belides Chritr, and have departed from that way of Glvation which the cternallele&ion ofGod hath prelc ibed.

2. Tv exhort us to put our whole truft and confidence in Ghrift alone, and daily to feeke after a neerer and neerer union with him.

Do&. 5* Irtthttchaineofottrfa/vatiavy the beginning is ■from God the father ', the diffenfation of it is through bis Some lefns Chrijr^ the application of it is through the Holy Ghoft.

This is intimated in that folemne benediction which the Church received from the Apoftle.

Reafon,- Recaufe this order of operation doth beft agree with the order of fubfifting, which the Scripture attributes to the Divine pcrlbns. Vfe U

A Commentary npm thefrft EpiftleafPeter*

Vfe i. This may fervetoadmonifbus, bynomeanestoput a (under thole operations which God hath joyned together: Now this < hey doe, which do either divide Chrift from election, or election from Chrift, or the election ©f the Father and Chrift from the fanttificationofthe holy Ghoft, promifing to themfelves falvation, either by vertue of election, or of Ghrift, when they have not the leaft part of the falsification of the holy Ghoft.

2. To comfort all the true faithfull, which do joynethefe things together : becaufe they can want nothing to falvati-on, which is not abundantly provided for them in that cooperation of God the Father, Sonne, and holy Ghoft.

Verfe J. Bhfied be the God and Father of our Lord leftts £hrift, which according to his Abundant mercy , hath begotten its againe unto a lively hope y by the refurreflion oflefus Chr ill from the dead,

Verfc 4. To an inheritance incorruptible^ andundefiled^ and that fadcth not away, referveain heaven for y ok.

Verfe 5 • Who are keft by the power of (yod through faith unto fklv*tion % ready to be revealed in the lafi time.

The Analyfis.

BEc»ufe the Apoftlcs fcope in the generall and former part of this Epiftle, was to commend unto the faithfull that true grace of God wherein they ftood, therefore he doth firft defcribc that grace, verf. 354,5.

2. By the effect of it s towit,/<?/, and rtjoycing^ which redounds unto all the faithfull from the partaking of this grace, from the 6 verf. to the 10.

3* He doth illuftrate it and confirme it by that teftimony, which the Prophets gave unto this grace, verf, 10,1I,12.

4. From thence he drawes an exhortation to holinefle an-fwerable to this grace, from the 13 verf. to the end of the fir ft chap. The meanes of which hoiincfle he fhewes to be the religious receiving of the word of God, verf. i, 2,3. of the fecund chapter. The chiefe object of which word he fliewes to

be

be Chrift, from the 4 vcr£ to the 13. where is the generall end of this inftitution.

The defcription, verf. 3,4 5. of the ftateofthis grace fa placed in regeneration or effe&uallcalling, in thefe words: hath begotten us againe ; which regeneration is defcribed,

1. by the principall efficient caufe thereof, which is fet down to be, Cj od the Father of our Lord lefus (^hrtft. 2. By the im-pulfwe caufe thereof, tbemercjofgod^ which is described by the quantity of it, abundant. 3. By the immediate effeft thereof a lively h*pe : the Angular cairfe whereof is (hewed to be the refurreZlion of Qoritt from the dead. 4. By the remote and laftefFeft thereof, which is laid hold on alfo, and in fbme fore pofleffed by that hope, that is, falvation and life everlafting. verf. 4. Betwixt which effeft and its caufe he af-firmes that there is a very ccrtaine connexion, when he faith, that that inheritance is refervedin heaven fur all the regenerate ; and he gives a moft certaine reafon of his connexion, verf. 5. which hefhewes toconfifts in three things. 1. Inthe power of God , whereby the regenerate are kept unto falvatian.

2. In their faith, whereby they adhere to this power of God.

3. in the eternall degree of God, whereby he hath both provided this falvation for all the regenerate, and appointed a certaine time, wherein to beftow it upon them.

But this defcription of Gods grace is not {imply and barely propofed by the Apoftle, but after fuch a manner as is agreeable to the nature of the thing, that is, with thankfgivingand glorifying of the name of God, in that he hath vouchfafed to beftow fo great a grace upon miferable (inners, in that ft ft word, Bkpd be God.

The Doctrines drawne from this. Do&. I. Ihe ft ate of grace depends upon andftovees from efetluall calling.

This is gathered from hence, that the Apoftle fpeaking of the grace wherein the faithfull ftood, begins with regeneration, by which is underftood effe&uall calling.

Reafon 1. Becaufe by our true calling we have union with Chiift the fountaine of all grace.

2. Becaufe in this regeneration there is begotten in us a principle of fpirituall life, which is nothing elfe but the grace

of

A Commentary upon thefrfi EptftletfPeter.

of God, or the power and gtf c of grace qaickning our (bulef.

5. Becaufe from ihis union which we have by Deing made partakers of fpirkuall life, there doth certainly and immediately follow a communion with the Father in all ipir i tuall bleflings, and consequently a change of our condition from that which before it was, to wit, linne and death, to that wbereuuto we are called, grace and life.

Vfe 1. This may ferve to exhort w to ufe all diligence to make our calling lure, becaufe without it we have no entrance to the ftate of grace.

2. To comfort all thofe that endeavour to obey Gods call; fpr all of them have (as it were) the door of Gods grace opened un o them.

Doffcr. 2. God regenerates us^ as the Father of our Lord lefts Chrift,

Reafon 1. becaufe in Chrift our Redeemer, and ioour redemption performed by him , he laid the foundation of all our restoring to falvation.

2. 7?ecaufe he made Chrift that great Shepherd, that fhould gather his fheepe, that is, the eleel: into his fold, by effectual! calling and regeneration. Heb. 13.20. lohn 10.1 6.

3. becaufe through Chrift and his name men are called and regenerated by God, 2 Cor. 5,18,19,20.

Vfe. This may ferve to Informe #*, that in all thofe things that belong unto our falvation, we ought alwayes to looke upon God in Chrift, and confequently alwayes to call upon and praife Gud in Chrift. The folemne title, and as it were ftile of God, that was u fed in the celebrating of his name,was not alwayes one and the fame from the beginning of the world, but diverie: firft, he was called by Melchizedeck^ the m oft high Cjodtpofleffour of heaven and earthy Cjen.j^.ig. Afterwards by reafon of that lingular covenant .which he made with Abraham and his pofterky, he began to be called the Godofes4brabam, Ifaac^andlxcob : then againe, after that wonderfull deliverance of his people out ot Egypt, for the memory of that thing there was added to his title, The God which brought the children of Jfraol out of the land of Egypt^out of the honff of bondage : fo alfb in the Pi ophet, after his deliverance of them from the Babylonifh captivity, he was called

The

A CommtntdYjufon the fir ft Epiftle of Peter* The Lord which brought up his people out of the North country^ Ier.z 3.7^8. But now under the New Teftament, and the Sunnc being rilen, all his other workes and benefit! being obfeui'd by the comming of Chrift, this title is moil congruous and lbiemne, God the F other of our Lord lefus Qhrifi t a£V. i, 3» £pbef,i.$i

D0&.3. A wonderful!great mercy ofQoddppeares in our regeneration* -

Reafon u Becaufe he frees us from the greateft mifery,and makes us partakers of the greateft good.

2. Becaufe he doth this of his meeregoodnefie, not only without our deferts, but even contrary to our deferts; when we did not Co much as leek or wifh for any fuch benefits to our leives, but were altogether aliens from God, and enemies to him.

Vfe x. This may ferve to exhort us to attribute all to the mercy of God alone, and to raiicup our minds to the admiration of it.

2. To be heartily anVted with thefe mercies of God, and to be flirred up to glorifie him, Rom.12 . 1.

Dodt* 4* Re feneration brings men a livelyhope of'eternaU life.

Reafon 1.Bccaufe we are called and regenerated to (alvation and eternal! glory, 1 Pet.^.xo.

2 Becaufe we have the covenant and promifc of this thing confirmed to us in cur very calling.

Becaufe the Spirit wherewith we are quickned, lifts up our minds, and makes that hope to be lively.

Vfe 1. This may ferveto exhort us, highly to prize our calling and regeneration*

3 2* To endeavour by all meancs to cherifh and increafe this hope in our (elves, and to take heed that it be not dead or languiming, but lively, quick, and operative.

Do&. 5. The livclirteffc of our hope depends uponthc refur-fttyion oflejus Chrift from the dead.

Reafon u Becaufe by the re&rre&ion of Chrift, it appeals that death was fubdued & overcome by him, and God vvasappeafed in him; for other wife, had he becne overcome by death, he would have becne perpetually kept under it,

B 2. Becaufe

a. Becaufe Chrift rofc, as the firlt fruits of all the regenerate, 1 Cor, i5,20. and the firft borne from the dead, Co/.*. 8. tApcc,i.%*

Zffe% This may ftrve to exhort us , for the confirmation and quickning of our hope 3 to put before our eyes the relurre-£tion of Chrift.

Boil. 6, That falvation which rve hope for, isacelefiiall and incorruptible inheritance^ Ver[ % 4.

Rea/on 1. ft comes from God our Father to us his regenerate and adopted fonnes, as worldly inheritances ufe to come from fathers to their children.

2. Becaufe it is not obtained by buying or any other fuch like meanes of our owne 5 but it comes by the will and tefta-mentofour heavenly Father. Now as for thefe reafon", it is rightly called an inheritance; Co alfo in the nature of it it hath this excellency above all other inheritances, that it i celefti-all and immortall .* In which refpeft it doth not only excell worldly pofleflions, but alfo even that very condition of life which Adam bad before the fall.

Vfe 1. This may fervetoadmoniftius, not tomfferour hearts at any time to cleave to the things of this world, or to depend upon them, becaufe our inheritance is not terreftriall, or of this world, but celettiall and incorruptible.

2. To exhort U4 to walke askbecogimethchofethat are called to €0 great an inheritance. For this is it which the Ampoule meanes, when he ufaally admonifheth us to walke according to our calling, and when he prayes, that God would enlighten the eyes of our mindes, and grant us to know what isthe hope of his calling.& what the riches, Ephef.t,i8. as if that they that did cleerly fte this and meditate upon it, could not faulter or faile in any duty.

Doct. 7. The exceeding great power ofCjoA^ his fidelity andconftancie, doth mak*. this inheritance firme andfure unto us.

This is gathered out of the 5. verfe, and you miy fee it prov'd, Eph,l»j^,

Reafin 1 .Becaufe God doth powerfully perform all things, whatsoever hee hath decreed and promifed. 2. B:cau(eall the whole bnfinefie of our falvation depends upon theomni-potency of God : • for the enemies of our falvation, and ths

difficulties

difficulties of k arc io great, that no other power is able to ftibdue them.

Vfe i. 1 his may fcrve to refute thoCe, that will have our (alvation to depend upon the frailty of our will : they deny that God doth powerfully worke in us to faJ vation,when not-withstanding the Scripture doth expreffely affirme it* Eph. i. 19. <^"3. i& 20. 2. For comfort ; for when wee have (uc ha Keeper as is omnipotent, wee have no caufe to feare that any thing prelent or to come mould ever fruftrate out hope,or deprive us ot our expe&ed folvation. J. To exhort #/, to depend upon that power of God by true faith, as it is in the text, i

Do6t.8. Thefefp'uritudl blejfings of god t Jbould never bee mentioned or thought upon byns^ without a pious defire to blejfe Go J for them*

This is gathered from that word Btejfed. SoJE/^.1.3.12 3 Cor. 1.3.

Vfc. This may Cervctoreprove that fluggiflhrrefle and Lufce-warmneffeof ours, which is oftentimes fo great, that wee are no otherwife affe&ed when we fpeak, heare* or thinke of theft things, then when we are talking of common things: yea, we are fcarce Co much moved,as we uie to be then,when we fpeak of any worldly profit, which doth delight us.

Ver(e6. Wherein ye greatly rejoyce : though now fr afeafon(if

need be) ye are in heavinejfe through manifold temptations* 7 That the triaU of your faith 9 being much more precious then

of Gold that perijheth , though it be tried with pre , might

bee found unto praife^ and honour , and glory , at the appear

ring oflejtti Chrift. %. Whom having not feene^ye love$ in whom >> though now yefee^

him not 9 yet beleevingye rejoyce with joy unfpeakgble and full

of glory. 9. Receiving the end of your faith 9 even the falvation of your

Souks.

GRacc is here let forth by the effect and adjuncT: thereof, which he makes to confift in the greateft joy, in thofe words, wherein ye re Joyce. Now this joy is amplified by thole

B 2 manifold

manifold affli&ions and temptations ^ti.tuutually tmk ' men fad rather then joyfuil, in the other p at of the 6, verity Where the amplification per difcretnm axiomafcy a di fcrct ax-iom 5 is to be conceived after this manner. Although by reafun of manifold afflictions and temptations ye arc exceeding heavy, yet fo great is the excellency of this grace wherein yee ftand, thatthefeaiHidionsarenohinderancctoyuu, becauli ye rejoycein ihat grace with great joy.

Now that afflictions ffaould not take away fpiritual! joy from the faithful.], he fhewes, hr it,from the nature of thole af-fli&i >ns,wherewith the faithfull are wont to be vexed.2.Fromi the nature of that grace, which produceth fphituall joy. The heavinefle of afflictions is diminished, i. By the adj'unft of duration, that they are butfor afeafon, 2. Bythear^jimft of profit, that they bring fruit & utility ; and for no other caufe doc they befall them, in the(e words : if need be* 5. By the Angular end and ufe of afBiftions, by which alfo their profit is (hewed, to wit, that they ferve for the triall of their faith; which triall of faith is fet forth by a fimilie, anil that of a lefler, the triall of Gold* 4. By the erTeft of it,which hpraife, honour andglorj at the appearing ofleftu Chrift*

The nature of grace he fhewes to be fuch,as that it cm overcome all affli&ions : the reafbn whereof he makes to be this, becaufe it joynes us with Chrift, without the helpcofthe outw;T J ftnfes, and fo both againft and above fenfc, it lifts up the mind to the greateft joy vcrfc 8. of which )oy hee decla-reth firft the adjuncts of \t,unfpeakableawi full of glory ^ and afterwards the caufe or argument that moves or (tirrcs up iiich joy in the fajthfalJ, to wit, that by their faith they arc made furer of the Calvation of then toZ/jwhich is the end and fcope ofthepverfe*

The ©oftrines drawnejience. |*< Doc*r. I. hy and fpiritftall rejoycing arifeth from the fenfe I and participation offpirituallgrace*

This is gathered from thofe words: Wherein ye reicyc*. For exahstio,rt)oy&t\% is a vehement aft of joy, as tis intimated injihe end of the 8. verfe.

^ Reafer, 1. Becaufe it is the nature of joy, for the mind to

-delight

delight it (elfe with the pofTefiion of (ome folid good; now there ii tioe good that can be Compared cum Summa bone* with that chtefe £o->ef and cternall happine?; & this we begin ' to have poflcfltan ofin having pofltmon of laving grace; and the compleat and rullpofleffion of it is laid hold on and made iure by faith and hope; and hence it is that fpiritua*! joy is properly the fruit of hope. f?eh$.6» Rorr. 5. 2. Yet notwithstanding this is Co to be underused, as that wee muft not exclude all thoie from the ftateof grace,which have not thi« joy Ibmetimes; becaufe this joy depends upon the fence of grace; now (btnetimes they have not the fence of grace, that are either hindered by ignorance, or fbme grievous temptation, that they cannot be lennble of that which they have.

Vfr* ?. This may ferve to refute thoie carnal! men, who fuppofe the practice of religion to bee full of fadnefle and hea-vineue, without any joy or delight ; when indeed the joy of thofe men is nothing die but madheffe, Ecelef* 2.2. and is changed at length into the greateft Forrow : but true and io-lid jcy is the priviledge of all the godly, becaufe they alone have true caufe of joy, and that joy (hall never be taken from them.

2. To exhort us to faife up our mindes to the exercise oF this joy, for thereunto wt are called^ that we fhould alwayes rejoycein the Lord, Phil. 4.4. An example hereof we have in the EunnchjWho went forward in his way with joy,after that by baptrfme he was made fiire ofthe grace of God, Afts 8.39. t)oc>* 2. Manifold effect* ions may well ftanb with this joy. Keafon 1. Becaufe although afflictions may make us fomc« what heavie, yet that heavineffe is not in the higheft degree, that it (hould wholly poflefle andaverwhelmeourmindes, but it is mitigated and overcome by fpirituall joy.

2. Becaufe the affliftwns themfelves are turned into matter of joy and rejoychig, lames 1.2. Raw 5»3»

Vfe* This may ierve to admonifh us not fo much to feare theaffli&ions of this world, or at any time fo to lye downe them, as to caft orTall our joy.

Do&. 3. AffliBions are turned into matter of re joycing, •when there is fuch ufemadeej'them , as that our faith avd every trace isftirred up andmcreafedhy them*

B3 This

$g, A Commentary upon the firji Epifile of Peter*

This is gathered from the feventh Verfe. Reafon i. Becaufe we make great gaine by thetriallof r *our faith, much more then can be gotten by the triall of gold, as it is in the Text.

2. Becaufe faith by this triall becomes the ftronger by reafon of affliftions,, and doth more firmely expect praife, honour and glory in Chrift, as it is in the Text.

Vje . This may ferve to admonifl} us t to make it our primary

• and chiefeft care not to faint in our faith and other graces,

when we are in the midft of affii&ions, as thofe that have but

a temporary faith are wont to do, but to labour to profit by

them*

Daft. 4. Thi* joy doth not depend upon the fight or vifib le prefmee of Chrift.

This is gathered from the eighth Verfe. Reafon i. Becaufe faith and hope is properly of thofe things that are not feene, Rorn.%. 24. Hcb.l 1.1. Now this joy 1 arifeth from faith and hope, as it is in the Text.

1. Becaufe we rejoyce either in the a&uall pofTeffion, or in the certainty of the pofTeftlon of the things we love. Now Chrift having not yet fecne we love, as it is in the Text.

Vjc. This may ferve to exhort us , while we live here by faith, Co to walke, rejoyce, and live,as if we did behold Chrift with our eyes: For blefled are all they which have not feen and yet havebeleevcd, Iohn 20.29.

Doft. 5. This joy is unfycakable and full of glory.

Reafon. Becaufe both the thing it felfe wherein wc rejoyce, and the operation of the Spirit in raifing our mindes unto it, is more divine, then caD poflibly be conceived, much lefTe exprefled by us.

Vfi* 1. This may ferve to admonifl} us not to be too curious in the fearching after and declaring of thofe things that are unutterable.

2. To exhort us to apply our (bules to the fenfe and exer-cife of this grace, becaufe they have a divine and glorious nature.

Doft. 6. By this joy we begin to loo\eforthe end of our faith^ even thefalvation of our foules.

Reafon. Becaufe this fpirituall joy is a glorious beginning

of our glory, and Co of our falvation through Chrift.

Vf(* This may ferve to exhort us , highly to prize this fpi-rituall joy, and by all meanes to be careful! to ftirre up and cherifh it in our felves.

Verfe IO. Of which falvation the Trophets have enquired and fearchzd diligently^ who propheftedofthe qrace thatfhould come unto jou^ 'Verfe 1 1 . Searching what, or what manner of time the Spirit of Chrift which was in them didftgnijie, when it teftified beforehand the fufferings cf(fhrift, and the glory that pjould follow, Vet fe 12. Vnto whom it was revealed^ that not unto thewfelves^ hut wito us they did'neinifter the things which are now reported unto you by them that have preached the Gofpell unto you , with the Holy Ghoft fent downefrom Heaven^ which things the nAvgels defire to loolee intc

TO confirme and illuftrate the grace and falvation. that hath hirherto beene fpoken of^ the Apoftle in thefe ver-fes brings the teftimony of the Prophets; which is fee forth, 1. By the principall object thereof, which is nothing tKe but this felfefame falvation and grace, who ein the faith-full Chriftians now ftand, in thefe words : of which falvation thatfhould come unto us they prophefted, a. By the manner how they were impioyed about this object $ They did it with great care and diligent heed,in thefe woi'ds 5 f/?ej enquired and fearched diligently. 3. By the lingular description of that objeft whereabout they were impioyed, verf. 11. and the manner how. The object, to wit, falvation and grace before fpoken of, is defcribed by the efficient caufe thereof, namely, the mediation of Chrift, confifting of two parts, his humiliation and exaltation at the end of the verfe. And the manner how the Prophets are faid to have been impioyed about this caufe of our falvation, eonfifted in two things : 1. That they did not only defire to know the very thing it felfe, but alio the very moment of time wherein it fhould be rcveal'd, in thefe words, what t or what manner of time* 2. That it did not depend

pend upon various anduncertaineconje&ures, but they did religioufly ask counfell of the Spirit of Chrift, that was present with them, as of one that did foreknow and could foce-tell of all things that mould happen, in thefc words, the Spirit ofChrift which yeas in them, that unified beforehand, did fig-nife.

The teftimony it felfe of the Prophets is propolcd in the 12 vcrlc, to wit,that this grace and falvation was to be revealed at that very time wherein it appeared, and no other : which telthnony of the Prophets is alio fet forth by the like tcftimo-nies of the Apoftlcs and Angels. The fimilitudc that is betwixt the Apoules and the Prophets is (hewed herein; that as the Prophets prophefied of thefe things by the Spirit of Chriftythat was in them, that foretold it; Co the Apottles declared the feme things by the holy Ghofi fent downefrom Heaven* The fimilitude that is betwixt the Angels and the Prophets is (hewed herein; that as the Prophets enquired and fearcheft diligently concerning this falvation; Co alio the Angels did defire to look into it, all and each of which make very much for the letting forth of this grace.

The Dottrines drawnc from hence arc thefe. Do& l.The chiefe fart ofthefrofhefies of all the true Prophets that have beenefrom the beginning of the world, was concerning the grace and falvation that Shouldcome by Iefus Chrifi our Lord and Saviour ;

This is gathered fi om the tenth Verfc.Thc like you may {eCftsftts 3.18,20. and 7-52-

Reafon I. Becaufe the falvation of the Church in all ages depended upon ChriitNowit was the office of the Prophet* to dircft the Church in the feeking of their falvation.

2. All the Prophets Were Minilters of Chriit 3 and were led by his Spirit, Verfe 11. and therefore ought to lecke his honour.

3« Becaufe after this manner were mens mindes to be prepared by degrees for the rcceivkigof Chrift that was to come: for what isfaid oilokn the But>tift y doth in fomcibrt belong unto all the Prophets 3 that they did prepare the wayes of the Lord.

Vfc 1. This may ferve for Information , to confirme and

ciLMifh

eihblifh the true faith, not only againft the Heathens and Jewes, but alf> againft the Pap ills themfelves, who (ay that this true do&tine of the grace revealed in Jefus Chrift, is a new do& ine, and never heard of before thefe times ; for Wc acknowledge no other grace, but that which thofe Prophets aiwayes prophefted of trom the beginning of the world.

2. To exhort /*/, continually to meditate upon this grace our felves, and as occasion (hall (erve, to (hew it forth unto outliers, with all freencfie and reaciinefieofminde ; fortius doth become us much rather then thofe, that lived fo lorg before the comming of Chrift, and beheld him only afar off. Doft. 2. Thofe ancient Prophets did not only prophefie of thisprace^ but they didalfo enquire andfcarch diligently into it* This is gathered from the Came word?.

Reafon 1. Becau(e it feem'd unto them , as indeed it is, a. very great myftery of godlinefle, iTim. 3. 16. therefore they law that they muft u(e the very ucmoft ot their endeavours, to come to fome measure of the knowledge of that which did lye hid therein, both for their o*ne comfort and the edification of theChurch.

3 Becaule this truth was propoied unto them in a more ebfeure manner under types and fhadowes,ib that they could not look into the thing it fclfe without great care and labour.

Vfe 1. This may (erve for information, hereby we may understand what manner of men the true Prophets of God were heretofore/ they did not utter words without fenfc, or undemanding, or care-taking of thofe things that did lye before them, as the diabolical! Prophets of the Heathens were wont to do in their ftiry ; but they did wholly apply tbeir minds to what they did.

2. To exhort us therefore to lay aiide all (loth and iluggifti-nefle, and to u(e all care and diligence in the er quiring and fearchingafter thefedivine things: for this induftry is much more rcquifite for us,then it was for them, to whom the holy Ghoft did immediately dictate all thing?.

Doft 3. The foundation cfallthin greet andfalvation^lies in the humiliation and exaltation of our Lordlefus Chrift. This is gathered from the eleventh Verfe.

Reafon* Becaufe the whole mediation of Chrift, whereby

C our

A Commentary upon thefirji Epiftle rfPeter.

our falvation is procured,is contained in thole two partf.

Vfe I. This may fcrve to exhort rts, alwayes to joyne thole two things together, in the fceking of our falvation : for they are in their owne nature (o conjoy ned, that if they mould be fepai ated, our faith and hope would be made altogether void. This u the rock of offence at which thejewes did, and to this day do (tumble, in that they look for outward glory and ma-jefty in their Menus, even without any (iiffering or humiliation going before.

2. To exhort us alwayes in all things to build upon this foundation.

Doft. 4. Not only the effence itfelfe of this my fiery is ufu-ally enquired after by the godly, but even allthe circttmfiances thereof as far forth as they may be comprehended.

This is gathered from thofe words: fearching what or what manner of time.

Reafon 1. Becaufe in this myfterie there is nothing of (6 (mall confequence, as that it may be neglected without lofle to our (elves.

2. becaufe love is careful to enquire into al things that per-tainc to the thing beloved, though otherwise they may feeme to be very fmall.

Vfe, This may fetve to admonifb us^ not to think it enough to have fbmeconfufed knowledge of the common principles of the Gofpell, but to exercife our (elves to come to a more full and diftinft knowledge of every grace of God.

Do£r. 5. es4Il thefe things were alwayes declared only by the Spirit offfhrifl that was in the "Prophets,

This is gathered from the eleventh Verfe. Reafon, Becaufe as no man knowes the things of man, but the Spirit of man,fo no man knowes the things of Chrirc, but the Spirit oiChriftp 1 C CY 2,,f »

Vfe 1. This may ferve for information , hereby we may confirme our feIves in the truthofChriftsdivine nature, becaufe the Spirit of God which (pake in the Prophets from the beginning, is here cxprefly called the Spirit of Chriff.

2. To exhort *w, to depend upon Chrift, and from his Spirit to feek for all light in fearching the Scripturcs,and inquiring after divine thing?.

Dofc.

Dodr. C* Although favinggrace was the fame y that was in the Church from the beginning oftheworld^ yet notwithstanding great is our prerogative in this grace above the Prothtts , and 1 thofe to whom they prophefied before the comming offhrijt*

This is gathered from the twelfth Verle, Not unto them-felves, but unto us they didminifter,

Reafon 1. It is by reaton of that clearer light which accompanied the comming of the Sunne , and continues from that time.

2. By reafon of the greater efficacy of the holy Gkoft, as it is in the text.

3. By reafon of the larger communication of this grace, which is now extended unto all Nations.

Vf* t. This may fcrve for to comfort us, becaufewedos abound in this grace, our hearts ought to be ftrengthened a-gainfr ail terrours*

2. To exhort us, that as this grace doth abound, €0 mould our thankfulnefle alfo abound in all prattile of piety; for he that hath received much, oi him is much required.

Doft. 7. So great is the excellency of the grace andfalva-tion offered unto us by ^hrifi^ that even the Angels themfelves defire to lookg into if,

This-is gathered out of thofe words, which things the *An« gelsdefire to took^htc So f T$m,%. 16. you may fee it proved.

Reafon, Becaufe there are fome things in this myitcrie, which the Angels themfelvesare yet ignorant of, LMatth.24. 36. into thole things they defire to look, that they may know thcm.'into other things that they do know they defire alfb to looke that they may delight themfelves in beholding the glory of God, as it were in a glade.

Vj(» This may Cerveto admonijhus, never to be weary of fearching into theft holy rayfterie6, whether it be in hearing the Word of God in publick, or in reading and meditating upon it in private*

C 2 Vetfc

Verfe 15. Wherefore gird up the loynes of your minde, befober, and hope to the- end t for the grace that is to be brought unto you at the revelation ofjefus thrift:

Verfe 14. Asob.dkntckildreri^notfajkioningyourfelvesaccording to the former lufts in your ignorance :

Verfe l 5. But as he which hath calledyou is holy,fo be ye holy in all manner ofconverfation 5

Verfe 1 6. r Becanfe it is written, *Beye holy 9 for 1 am holy*

Veife 17. tstnd if ye cdll on the Father y wbo without refpet~l of perfons judgeth according to every mans workg , pajfe the time ofy our fo)ournirg here in feare*

Verfe 18. For as much as ye know that ye were not redeemed with corruptible things, as filver and gold, from your vaine converfation received by tradition from your fathers,

Verfe 1 p. "Bui with the precious blood of (fbrift, as of a Lamb e without bltmijh, andwithoutfhot,

Verfe 20. Who verily was fore-ordained before the foundation of the world, but was manifeflinthefe la/t timesforyou,

Verfe 21, Whoby lyimdobeleeveinGodthatraifcdhimupfrom the dead and gave him glory, that your faith and hope might be in God*

Verfe 22. Seeing- yee have purified your fou/es in obeying the truth through the Spirit.untounfeinedlove of the brethren^ fee that ye love one another with a pure heart, fervently,

Verfe 23. 'Beingborne aq^aine, not of corruptible feed, but of incorruptible, by the word of God, which liveth and abideth for ever*.

Verfe 24. FeraHflffouasgraffe, and all the glory of man-as the flower ofgrajfe :. thegrajfe withereth, and the flower thereof falleth away j

Verfe 25. But the word of the Lordendureth for ever : and this is the word which by the G ofpetl is preached unto you,

IN this part of the chapter,therc is contcin'd an exhortation to perfift and goe forward in the grace of God j which is the .Scope of the whole Epiftlejas was fhewed before .- Now thisdutyisdefcribcdingenerallinthe 13. verfc 5 and afterwards

A Commentary upon the fir ft Epiftle of Peter. wards is fet forth,, and prefied by divers arguments in the ver-fes following. From the defrripiion of the grace before pro-poied. there is as it were a conclnfion drawne, which is infer-' red by anecelTiry connexion and c >nfecjuence from the na-tu. e ofthat grace, as it was before dcfciibed : which evidently appeares by the con)un&\on JVben fore ; and that is the reafon why in all the parts of this exhoitati n, as they are distinctly propounded, there is a lingular refpefl had to fbms part of the description chat went be fore, wherein the nature or that grace was explained. The duty therefore to Which the Apoftle doth exhort, isdefcribcJ. Firil by the caufe and principall part thereof; which is a I'-cr/j hop^ ef which there was mention made before in the third verie. Secondly, By the lingular ob}:& of this hope, in beholding whereof it iliould be confirmed and ilrengtrncd $ which is true grace ? that is now in tome measure brought unto the faithfull, but fh.dl hereafter be communicated more fully and perfectly 5 in thefc words : Hope for that Gre.cc^ n hich U to be brought nntoywat the rcveUiioM ofjiftu Qjirift • which pirtotthe deicription, is taken from the endoi the 7» verfe* 3. By the adjimft of cpnltancy andperfcverancc, which is efpeciilly aim'd at in the whole Ep Itle, as the chicfefcopc thereof j inthele words; hope to the end* 4. There is added alio the manner and meanes of performing th>s duty, when he tells U5, that it mould be doneconragioiifly and readily, withfbbriety and watchfulneffr, in theic words: Gird upthelo'wtsofyour mind, be fobcr, "I his exhortation is fee forth and prefled by divers arguments ; the firit of which is taken from rcoen-ir&tion or efre£tuall calling, whereby all the faithfull are tmde the bonnes of God, which rea-ibn is taken from the 5.ver(e, where mention is made of the regeneration of the fiithfuiJ, by the God and Father of our L^rd JefttfCbrifl .• becanfe by this regeneration or calling, the faichfuli aretraoflrted from the ft ate of fin, intothcibteof gr^ce : therefore this reafon is given in both refpetts ; both that they ftirnJd renounce their former fames, eifei^*. and that they fhouid conforme themfelves to the bolioeiTc of that calling; wherewith they are called. verfei5. ^'bich is urged and enforced by a double argument : the firft is taken from

C 3 the

ai

the likenefTe ? that ought to be betwixt the perfn calling and the pci fons called, as the Scripture it felfe in the old Teft. wit-nelTtth, verfe 15. 16. The fccond is taken from the ieverity of Gods judgement, which they can by no meanes efc.ipe, that call God then Father, and yet dishonour his name, verle 17. The fecondargumenc of the exhortation, is taken from redemption, and the meanes and end thereof, verfe iS. 19. Of which there was mention made before at the end ofverfej. and verfe 1!. Becaufe the confideration of this redemption obtained by Jeftis Chrtit, and of Chi ift himfefre, is very ne-cciTary andcffettuall to admohifli, andftir up the faithful], to take care of their duty : therefore the Apottle ltayes awhile upon the defenption of Chrift, as he was from all eternity fore-ordained to performe the office of amediatour, at the beginning of the 20.verfe,and as he was manifeft in time ; verfe 20. 21. which is taken ftom verfe 11. la.

The third argument is taken (romfanclificatio^ as it flowes from the regeneration oi the ipirit, and from the word of God, which are the proper caules thereof, verfe 22. 3.4. 5. whereby the way that part of Chrittian duty is commended, that hath refpedt to the nmtnallloveofthefaithfull amongft themfelves, verfe 22. becaule all the faithful! by regeneration, are made partakers ofthe fame (piritu ill life 5 butyctthe chiefeft argument, whereby we are exhorted to conftancy in that and every other grace, is taken from the incorruptible nature ofthe word, whereby we are regenerated, and consequently of regeneration it ielfejwhich isfet forth by a companion of things that are unlike it. Verfe 23,24,2 5.

The DOCTRINESariimgherencc are thefe.

Doft. I. The Confederation of the grace of God 0 that is brought unto us in Chrift$ fbould fiir us up to the practice of Viety..

I his is gathered from the connexion, which is intimated *n that particle. Wherefore^ verfe 13.

Reaf. i. Becaule the end of Grace is to free us from fin, and to make us conformable to the image of God, Luc. 1.74. 75. 2 Becaule by that meanes it is very fitting for us, to teach and further ns in that practice. Tit, 2. 1 1.12. 3. Bc-

caufe

cauft it cannot be truly learned by us 5 unlefle it wcrke this in us,E^.4.2 0.i,23.,4.

Vfe\. This rmy Cerve to eondemme thoie that turnethe grace o^ G Jti into wantonnes (fah 5.13*2. To exhort us toiue all care to make this grace effectual! in our hearts ; that it may bring forth great fruits of Piety.

Do&. 2. The foundation of found b:/ : ne(fe &s firmely to hope for that grace that fkall be revealed at the ctmming of Iefus Chrift our Lord.

This is gathered from the 13. verfe. So ¥hil.^2o.Tit, 2.13. Reaf.\. Becauft this hope is the perfe&ion of that wherein our fpirituall life doth confift. 2. Becaufe this expectation reprefents the reward unto us, by contemplating, whereupon we are made immoveable and abounding intheworke of the Lord. 1. Cor. 15. 58. Heb. 6. 11. 3. 2?ecaufc this hope begets patience, whereby with ftrong confolationit doth overcome all the difficulties, that are wont to befall men in the courfe of Godlinefle. Heh, 6.12.18.19,

Vfc* iVis may ferve to exhort us, to have a care to lay this foundation veryfurein our hearts, and daily to confirmed more and more.

Do6h 3. To keepe this hopefrme and lively, wejbouldcou-ragioujly gird up our felves that rre might beprepared\andrc'aiy to per for me allt hofe things that tend thereunto.

This is githered from thole words : girdup the loines of your mind ;for this is it 5 that is fignified by the habit of a man,that hath his loines girt in Scripture, that he is prepared and ready toperformehis duty. Lttc, 12.35.

Reaf, 1. Secaufe the difficultly to retaine this hope is very great, in fo much,that it cannot be kept without earned endeavour. 2. 3?ccaufe in fpirituall duties our loines are too flick, that is, the floth of (in, and infirmity hath taken hold of all our faculties Heb.12, 12.

Vfe% This may fcrve toadmonijhm^ bynomeanestoyeeld to the floth and fluggifhneffe of our corrupt nature, but to drive againft it as much as we can, and laying afide every weight,and the floth that doth befet us a to runne the race that is fet before us, Heb. 12, r.

Dod* 4. Sobriety in the ttfe of the things of this life^ dotlf

very

very much conduce to the furtherance of this endeavour . This is gathered from this word, Bj fcber and hope.

Re of. 7?ec2u(e the love and immoderate life of the things ofthis world, doth (o burden the foule, and glue it to the . earth, that it cannot lift up it ftlfe to feeke after heavenly-things

-Vfe % This may ferve toadmonifh ^not toaddi& our minds to any worldly thing, but here to u(e this world 3 and not abufe it. i^r.7.31.

Doft. V. The ft ate of adoption, whereby tve are wade the formes ofGodtpiouldftir us up to the praffife ofholinejf.

This is gathered from thefe words : As obedient Childrer* Rfafi i. tfecauie Children fhould beare the image of their Father : Now the image of God conlifts inholincfie and righteoufhefle. 2. />ecaule it is the duty of Children 3 readily and of their ov/ne accord to apply ihemiclvestothe will of theii Father. Now the will of God isourfanctiixa-tion« 1 rty.4.3. this is it vhac isuvimatcd in that title, where the faithfull are called dediem C lire,\

Vfu 1. T'his may ferve to condemne thoxe,th it with the wicked Jewes fay, they are the Children of Abraham and of God, when notwithstanding, they doe the worKcs of the De-\>ill,Iohn 8, 41» 2.4.1 hhv 3.8.10. 2. Toexb-.rt «.f, in all things to make it appears, that we are the title ionnes of God, by obedience unto his will, and our pracrhc ofhoUnefle: for unleflewe beare the thalh'ementsot the Lord, that by them we may be made partakers of his holinefle, hereby we fliew that;wearebaftards,and nortjue tonres. Heb. 12.8.10.

Doft. 6. Thisfiiiall obed:ence i and the fajbiommr four [elves a, cordir.g to the former lufls ofourfms^ cannot ft a rid together.

This is gathered from the oppolition, that is made betwixt thefe two, verle 14. where the one being jffirmed, that we are obedient Children,the other is denyed 3 that we mould not lalhion our felves accordingtd our lulls.

Reaf. 1. BcchuCq they,which by regeneration are made the Children of God, arc new creatures, havea new nature and new affections, fo that they have wholy renounced their former natureand affections: and for this very cau& they are called in the Text, former lufts^ or, which were before.

2. Be-

2. Becaufe the former lufts of finne do wholly withdraw us from the will of God, which we ought to obey.

3. Becaufe the former lufts of finne are fiich, that all that , are come to the knowledge of the truth, may beafham'dof

them; this is intimated in the Text, where they are called lufts which were in ottr ignorance: becaufe they cannot endure the light.

Vfc i. 1 his may ferve to condemne th«(e,that profeffe themselves the children of God,and call upon Gad as their Father, & yet follow the fame courfe of life that the children of this world do.

2. To exhort us, not to conforme our (elves to this world, R om* 1 2. 2. where there is a reafon alio given of this exhortation, in the 1 Verfe, becaufe if we do this we cannot prefene our felves to God as a living facrifice,acceptable unto him. So2 7Vw,2.ip.

Do&. 7. The calling of thefahhfulldoth necejfariljrequire holinejfeinthem.

This is gathered from Verfe 15, 16.

Reafon 1. Becaufe holinefle is one of the chiefe ends of this calling, therefore it is ufually called in the Scriptures a holy calling>2T/tt?.i.p.

2. Becaufe God which calleth us is moft holy, and he cals us to have communion with him in holinefle, as it is in the Text.

3. Becaufe the calling it (elfe is in it sown nature a (etting of a man apart from the common and corrupt ufe or the world to a facred ufe; and therefore it is a consecration or dedication of men unto holinefle.

Vfe 1* This may ferve to rebuke andcondemne thofe , that feek for nothing by their Chriftian calling, but justification and blifle, and in the meane time altogether neglect the care toliveholily.

2. T-.< exhort us 9 in all our conversion to endeavour to be holys as it is in the Text; 'Be ye holy in all manner ofconverfa-tion ; that is, fo walke, as it becommcth the call ng, wherewith ye are called.

Do&. 8. The feverity of gods judgement ffiouldjlirr* us up to theprattije of piety,

D This

This is gathered from Verfe 17. Reafon 1. Beciufe God in executing his judgements is no refpe&cr of perfons, as it il in the Text. Now the name and proieflton of the faith, is nothing elle, buttheperfonofthe Christian j as circumciiion and the piofetTion of thelavv" was the perfon of the lew : Such a protefiion therefore without found holinefTe cannot ftand before Gods Tribunal!.

2. Becaufe God doth in fome fort more (cverely require holinefTe of thofe that by their calling draw neere unto God, & call him Father, as it is in the Text, then he doth of others, Levi; .TO 3. / will befanttifiedin them that come nigh me* Vfe, This may ferve to aimonijh tu not to cofen our lelves j in relying wholly upon the outward profeffion of faith, but to appeare before God alwayes with feare and reverence,as it is in the Text : becaufe our God is a confuming fire, Heb, 12. 29.

Doft- 9. The confideratitn of our redemption /bau/d be A Jlrong; Argument to fir up in ouf hearts a dtfire ofholinejfr.

Reafon 1. Becaufe we arc redeemed from all our vaine con-vei fation. although it be commended unto us by the ufe and tradition of our Fathers, Ver£ 18. I herefore for a man to follow fuch fafhions, after that he is come to the knowledge of redemption^ nothing elfe, but to oppofe himfelfe againlt bis owne redemption, and as much as in him lies, to make it void and of none er£fr.

2. Becauie by this redemption we are bought to be the Servants or God, 1 CV.5.20.& 7.* 3. So that we ought no longer to ferve fin" e, nor the world, nor to live according to our owne will and pleafure : but according to the will of God and our Puedeemer.

3. Becaufe the price wherewith we are redeemed \ is of fo great worth, that it doth farre furparJe all the raoft precious things of.this world : therefore there ought to be made an excellent ufe thereof; and yet notwithstanding only thofe that endeavour to be ho!y,make any eiteeme of it,Vcrf 18 : 19.

r e 1. This may ferve tc tmiem*$ rhofe that by their life difbonour Chrift, and put their Redeemer to an open fhame, Heb.6,6. they doe as it were tread under foot his blood, that was the price of ourredemption,and count it an unholy thing Heb,io,2p. 2. To

X To exhort us, as often as wc think of our redemption, ('which we ought to.do very oft J fb often mould wc thinke that there are as it were coales of fire heaped upon our heads, 1 wherewith we fliould be inflamed to this holinefle.

Doft» 10. That n>e majgaine profit and benefit by the con-fderation of our redemption^ we JhoulddiligentIj meditate upon Chrifis predefiination , his incarnation , humiliation, and glorification.

This is gathered from Verfe 20, 21. Reafon I. Becaufe by this meanes alone is the breadth,and length, and depth, and height of Gods love in Chrift made manifeft, Ephef.$.i%.

2. Becaufe by this meanes alone doe we come to know, what a great worke, and of how great difficulty it was, to deliver men from their finnes.

3. Becaufe by this alfb we may eafily gather, how fit and juft it is, that we fliould live unto God and Chrift in all holinefle, which is the fcopeof this Text.

Vfe. This may ferve to admonijb us not to pafle over this myfterie (lightly in our thoughts and meditations,but to continue in contemplation thereapon, that fo we may, as it were, fuck therehence the juice of true godlinefle.

Dott. 11. The proper and immediate ufe of all our contem* plat ion upon Chrift t and our redemption obtained by hint, k,to con* firme our faith and hope in God.

This is gathered from Verfe 21, at the end. \Reafon 1. Becaufe the end of Chrifts mediation is, that through him we Qjould believe in God, as it is here affirmed.

2. Becaufe Chrift left us an example of putting our faith and hope in God; for he in his way perfectly performed it, and by that meanes attained the higheft glory.

3. Becaufe for our fakes and for our good was that glory given unto Chrift, which our faith and hope look and feeke after,

Vfe, This may ferve to exhort */, alwayes to look unto Ie-ius Chrift the author and finifher of our faith, Heb.12.2. and by looking unto him to quicken our faith and hope.

Doft. 12. The calling of the faithfuU hath the purification if the foulc \omedmth it*

^ D2 This

This is gathered from the beginning of the 2 2 Verfc. So Z Tet. 2.20. Hence ic is that the warning or baptifme represents thut grace which is given in their calling : Now this purification and warning., which is communicated in their calling, and ngnified by baptifme, is not by jultification only, which confifts in the imputing thereot unto remiflion of iinnes, but alio by lanctification and the reallclenfing ofthe foule, 1 £V.&if. Tit,% 5. And this fan&ification is chiefly referred to the foule as to its proper object.

Reafou 1. Becaufe outward purification and fan&ification is nothing worth at all D if it be divided from the inward: for this was the hypocrifie ofthe Scribes and Pharifees ? that are faid to have made clean the outiide of the cup and ofthe platter 9 when within they were full of extortion andexcefle,

2. Becaufe the operation of the Spirit begins at the foule, and from the foule is derived to the outward man : for as all pollution proceeds firft out ofthe heart, Matth* 15.19, Co alio purification.

3. Becaule if the foule be onc^ purified within 5 outward purity will follow ofits owne accord., ./W4/M. 23 26

4. Becaufe this purity doth more properly conlift in the affection & intention ofthe lbule,then in the outward praftile; for the fame outward works may be done by impure men; but the faithull differ from all impure hypocrites by their inward diipofitions and affecYionr.

5. Becaufe the faithfull themlelves are oftentimes fuftained and receive comfort by the purity which they have within in their will and purpofe, though they cannot produce it into aft according to their defire, Rom.j. 2125-.

Vfe I. This may ferve to condemne thofe that are whited over with the name of Chriftians, but never look after the purity of their foules: and thetefore they may be rightly called whited wals 3 (^^23.7. and whited Sepulchres, M.n 23.27.

2. To exhort us to ufe rhe utmolt of our endeavours to pu-rifie our fouls, that they may be made the temples ofthe holy Ghoft.

Dv.ft. 13. This purification is wrought by the hearing of the word^ & the ejfcftualloperation ofthe holy Ghoft by the word.

This

This is gathered from thefe words: in obeying the truth through the Spirit. Where the word of God 3 especially of the Gofpell, is called thetruth 3 partly for that excellency of truth ' that it hath above all other fa) ings or writings, and partly beca'i e by vertueofthetruthorfoithfulnefleof thofepronn-(es which are contained in the word, this purification is wrought, together with all thofe fpiiituall blefllngs.that per-taine to the consolation and ialvation of the faithful]-

Reafort 1. ffecauleche word together with the Spirit doth reveale unto m, that rruepu ity wh ch is plealing and acceptable to G jd. whereof we are ignoran .

2. He Mile ; h? word together with the Spirit is the oracle or power ot Go 1 unto Salvation, and confequently is able to beget every giace in us

3. Becauleiaith ftirifus the hearts ofthefaithfull,/4#.r 15. 9 and faith comes by hearing of the word, Rom t io.ij.

V(e i. Th**s may Serve to refute the herefies of thoSe,which either hvld that there is ftich power in the ftrei gch of nature, that menmay fan6tific;thfsnrelvesat their own rree will and plcafure, or. which comes all to one rmintaine that the outward preaching of the word is fufficient without the power-full operation "of the Spirit.

2. To exhort u^ firft, to hearken diligently unto the word ofGod$ Secondly, not to reft our Selvesfathfied in the bare letter of the word but alwayes to crave the gi ace ot God and the operation of his Spirit : thirdly, in theufeofthe word through the Spi; it to feck the purification of our (bules.

Do£fc. 14. The eff B andfigne of a purified fouls, isapure^ ftneere^ andfervmt love of'the faithfully as of brethren,

Th s is gathered from the(e words : unto love of the brethren.

Reafon I. Becaufe hatred, envie, wrath, Strife, enmities, and Such like affections, especially, when they reflect upon theg >od. are Ton ie oft hole fi thy pollution? of the nVfh, from wbiehthefouleoftrKfaith d ispuiified, Gal.y\$. n Q.

2. Bt-cauie the purification of our Snules makes us to love put ity in others, and no man can take delight in the purity of others, unleffc he be in fomemeafwre thurified himSclfe.

3, Becaufe in the mutuall love ot the faithful! divers ope-

rations

rations are exercifed, to the performing whereof, their foules are in a fpeciall manner purified and fanftified,as doing good, bearing with infirmities,edificationof the Church, and glorifying the name of the Lord.

Vfe i. This may ferve to condemne thole, that (hew them-felves great enemies to godly men: they may rightly be called Cainites, for they have gone in the way of fain , with thole to whom the woe is denounced by Ittde.VerCe 12.

2. To exhort us by all meanes to endeavour to gaine this brotherly love of the godly: wherein there is required, Firft, fincerity, that it mould be without hypocrifie or fimulation, fo that it (hold not be in words ov injkew^s the Apoftle fpeaks, but in heart. Secondly, that it mould be not only from the heart, but from a pure heart; bccauie there is a kinde of love that is in force fort fincere, but yet it is impure, whiles that it doth either negieft the chiefeft good or elfe ufcth fuch means to procure lome good as are contrary thereunto t as if a man to deliver his brother from danger, mould perfwade him to deny the truth,or to diflemble, Thirdly, That it mould be fervent, becaufe the afTe&ion ought to be ftt in the higheft degree upon thole objects, where there is found to be the chiefeft reafbn to ftirre it up.

Do6t. 15. Regeneration^ that is common to allthe faith-fall) is a flrong argument to provoke them to love one another.

This is gathered from the end of vcrfe 22. and the beginning of the 23.where this rcalon is given,why they (hould love one another, becaule they are borne againe.

Reaf becaule by this regeneration all the faithfull are brethren, begotten by the fame Father, of the fame b!ood,and partakers of the fame ipirit.

Vfi» This may ferve to exhort us 9 to be mind full all this argument, and to give it roome and power in our hearts, fo that we may upon occafion fay as Abraham did, gen* 13.8. Let there be noftrife bctweene me and thee ; for we are brethren: and to admonilh others alio in thofe words ofMofes %Acl. 7. 26. Sirs 9 Te are brethren: Why doe ye wrong one another ?

Doc?. 16. The word of God is the incorruptible feed or principle of this regeneration.

This 7 gathered from the 23. verlc,

Reaf. 1.

A Commentary upon thefrft Epiftle */ Peter* g r

Reaf. i. 7ecau(e it is the word of God, (as it is in the Text}) which liveth and abideth for ever j whole nature ic i e-fembleth in this, that the operation thereof is not momentany , or temporary, but it abideth for ever, l . JBecauic to fpeake properly, it is the word ofeternall life, John 6. 68. for the end and ufe thereof is, to bring men to eternal I life. 3. 7>e-caufe where it is once truly received, it never faileth. John 4. 14.

Vfc* 1. This may fasetorefute the errour of thole, which hold that they that are truly regenerated, ufually fall away from the grace of God, and fo are borne againe and againe,af-ter they have bcene regenerate : This is contrary, not only to the promile and covenant of God, that he will keepc the faithfull, that they mail not depart from him ler. 32. 40. and to that comfort which Chrift gives his members, that no man fhall pluck them out of his hand, John ic. 28. 2?ut alio to the operation of the fpirit in the hearts of the faithfull, and to the nature of the life it felfe, that is communicated unto them, which is incorruptible and eternall, as it is in the Text.

2. To comfort ul againft all thofe feares and terrours, tha& may arife from the conlideration of our own infirmities j for although of our felves we are continually falling to corruption, yet there is fomething borne in us, if we be truly faithfull, which is incorruptible and (hall abide unto eternall life.

3. To exhort us to cany our felves aniwerable in allChri-ftkn duties, that is, tobeconftant and incorruptible in performing them : and this is it at which the Apoftle doth efpe-cially aime at in this place, when he ftirres up the faithfull to a fervent and conftant love one of another, by this argument, becaufe they are borne againe by the incorruptible word.

DocV 17. The condition tvherein the faithfull are put by this incorruptible regeneration of the word, isfarre more excellent then all the glory of this ivorld.

This is gathered from verfc 24^25. where there is a compa-rifon made betwixt, fleflb, grafle, the flower of grade, and the glory of man, on the one fide, and the word ofGodonthe other j not as the word is considered in it felfe, but as it is received by the faithfull, and tranflates them into the kingdome of God. Reafon

Reofon. Becaaie as ii is in the text, there is nothing in all the world but vanity, t hat quickly falleth away .• whereas the word of God endureth for ever.

Vf* j. This may (crve to exhort w to make more precious account of the word of God and of his k'ngdome, then ot all the world, and that not only inrefpecT of our (elves, but of others alfo; as the Apoftle doth in this place extoll the word of God and the condition of the regenerate above all the things ofthe world, that by this confideration among others he might move the faithful! to efteeme of others, that are regenerate, more highly, and to love them more fervently, then all the things of the world.

2. To comfoit us, in that God of i^isbounty and grace hath advanced us to fsch a dignity,

Do&» 18. fV» opight to have a fingular reffcUunto this, dignity and excellency w th" word ofGod^as it is preached unto us by the Qofp'll.

This is gathered from the 22 verfe at the end.

Reafon 1. Becaufe the lame word of God is preached unto us, that is So much commended by the Prophets, Apo-ftlcs, and by Chrift himtelfe, as it is in the Text, thts is that word,

2. Becaufe it makes much unto our (alvation,as it is preached unto us.

Vfe. This may ferve to admonifk us, not to fatisfie our (elves with tome generalleiteemeoftheword, as many are wont to doc, that are weary of the word that is preached unto them, and loathing it do rejeft it; but rchgioufly and reverently to receive the word that is preached unto us^ as the eternall word of God.

Chapter II.

Chapter II.

Verfe 1. fVhertfore laying ajide all malice, and altguile ', and.

hypocrifies 9 and envies, andevill fpeakjngs^ Verfe 2. *s4s new borne babes^ defire the fincere milke of the

rvjrdy that ye may grow thereby* Verfe 3. Iffo be ye have tafted that the Lord is gracious. Verfe 4. To whom comminq as unto a livingflone, difallowed

indeed of mm ^ but chofen ofCjod, and precious\ Ve»fe 5- TV alfo as lively flones are built up afpirituall houfe^art

holy Fricflhoodj to offer up fpiritualljacrifice^ acceptable to

God by lefus Chrijl. Verfe 6. Wherefore it is contained in the Scripture, Behold, I lay

inSion a chiefe corner ft one^ els El^precious, and he that be-

leevcth on him fhall not be confounded, Verfe 7. Vnto you thereforewhich believe he is precious, but unto them which bedjj"obedient , the ft one which the builders

difallowedj he fame is made the head of the corner, Verfe 8. tAndaftoneofftumbling^andarockjfoffence^evento

them which fiumble at the word } being difobedient, where-

unto alfo they are appointed. Verfe 9. But ye are a chofen generation, a rcyallTriefthood^ an

holy nation^ a peculiar people, that yefoouldjhew forth the

fraifies of him, who hath called you out ofdarknejfe into his

marvellous light I Verfe 10. Which in time paft were not a people, but are now the

people ofGodycvhich had not obtained mercy, but now have

obtained mercy,

I He fame exhortation that the Apoftle had before propofed, he doth here againc repeat and prefle, and that notfimply and barely, but by that principle and meanes, whereof: there may and ought to be very good ufe made.For by occaii >n ofthofechings,which he had lately fpoken of the word of God, he ftirre. up a1! the

E faithfull

faithfull to the right ufe of this word, by whofe hclpe they might perfift and grow in that grace, wherein they flood. The occafion and connexion of this exhortation with the words going before is intimated in that phrafe or particle, jvherefsre. The exhortation it felfe is to a defire or love of the word of God, which he had before commended, verfe 2. Which exhortation he doth fo lay downe 9 that in the firtt place he ftuwes, that the vices whichare contrary to this duty, mult be 1 iid afide, and taken heed of which are five: malice^ quile^ hypocrifies, envies, evill-fpeakwgs^ verfe I. And in the fecond place he gives reafbns agreeable thereunto, to ftirreus up unto this duty, (to wit, a d eli re of the word.) Thefirft reafon is taken, from the ufe or effeft of this word in refpect of them, that it makes much for the edification of the faithful! ; and this Ufe is allegorically fet forth, verfe 2 where the regenerate faithfull are compared to infmts newly borne, and the word to finceremilfce ; and the edification which is made by ihe word, is compared to that a&»on, which infants ob-taine by the nie of wholefbmemilk p . The lecoud reafon is taken, by a continuation of the fame allegory, from the objrft of the word, which hepropoled tobetafted, and that is God himielfeand our Saviour Jems Chrift : whole perfection and ft neile for edification is declared. Verfe 3. where he is faid to be gracious : and is 1onfirmed alio by the experience and testimony of all the faith.uU, who are faid to have tafled this gracioufneffe, ibid, if fo be jee have tafied that the Lord is praciou-.

In the explication of this affeftion, that ought to be fet upon our Lo'.djefus Chrift, as the primary object of this word, the Apoftle continues from V rie 4 to the 11. Where in the firft place the ah\6tion and duty it felfe o^comming unto ChrUl, and adhering unto him by faith, is propoled, verfe 4. To whvm camming* And then the reafon of thisdnty is allegorically declared, to wit,, that Chrift is the foundation of the fpintuall building thar liveth for ever. Ibid, as unto a living fione ; and the faithfull are the parts of the building, or of the fpirituJl houfe that is to be built upon this foundation at the beginning ofverie 5. And he doth further illuftrate both parts of chis reafon. The fir ft, concerning the foundation or

fubjeft, he doth declare by divers arguments j when he faith that it was difaliowed or"men, but yet chofen of God, and precious, verfe 4. The fecond, concerning thepaitsofthe ' building that are joyned toit> hettath j-lluftrate & urge from the effects, which are allegorically alfo let forth, to wit, that by th's comming unto Chrift, as unto the foundation, the faithfull are not only made a fpirituall houfe, as the temple wherein facrifices acceptable to God are offered up, but they fliall alfo be the Prielts that (hall ofFerup fpirituall facrifices, acceptable to God through Iefus Chrift, verfe 5. This that hath beene fpokerr of the faving effect of Chrift, as our Saviour; which redounds unto all che faithfull, the Apoftle doth confirme by the tcftimony of Scripture, verfe 6. Which tefti-mony he doth explaine and apply by the contrary affections and manners, how contrary forts of men carry thcmfelves towards Chrift, that is, the believers, and the unbelievers: To the believers Chrift is faid to be precious, verfe 7. at the beginning, becaufe they put their whole truft and con6dencc in Chrift, and confequently give him the honour of the true Mefllas and Saviour : but to the unbelievers he is a ftonc of ftumbling, and a rock of offence, verfe 7,8. Becaufe being offended at his humility they do not receive him as their Saviour : whofe infidelity he doth illuftrateby the antecedent decree of God, whereby it was ordained, verfe 8. at the end. Whcremto alfo they are appointed. As on the contrary the condition of the faithfull is illuftrated. Firft, by the fecret election of God, that was the canfe thereof, verfe 9. at the beginning. Secondly, by the dignity which they obtaine by faith by vertue of this election, to wit, that they are a royallTriefi-hood 9 an holy nationhoods peculiar people. Thirdly, by the end and u(e of this dignity to which they are called, which is, to fhew forth the praife of God, verfe 9. at the end. Fourthly, by comparing the ftate that 1 sunlike it, wherein they were before their calling, to this ftate of excellency and dignity whereinto they are now put by their calliing unto faith in Chrift, verfe 10.

The Doctrines aaifing from hence are thefe. Doft. I. The right ufc of the word of God is the proper nuanes to increafegrace,

E 2 This

This is gathered from the connexion of. this exhor» tationwidi that which went before. For when the Apoftlc had before exhorted toconftancy in grace, and to obedience, in hoiinefle, and to brotherly love j by a reafbn alfo taken in the lait place from the worde or God, whereby as of incorruptible feed all the faithfull are regenerated, here in the beginning of this Chapter, he commends unto us the right ufe of that word D as the proper and only meanes to perfect all thofe things.

Reef i. .Becaufe the word is the inftrument chofenby God and fanctiried to that ufe. i Cor, 1.21.2. 7?ecaufe the word, efpecially of the Gofpell,is the miniltration of the Spirit, who is the authour and finifher of every grace. 2 Cor. 3. 6.8. 3. became the word fliewes us the good and perfect willofGod. Rom, 12.2.

4. Becaufe it furnifheth a man unto every good worke, 2. Tim. 3.17.

Vfc 1. This may (erve to refute fbme fanatick heretlcks, that neglect the word of God and looke for immediate revelation?, and dreameol a greater perfection then is contained in the word.

2. To exhort us, to give diligent heed unto the word of God in all things, untill we come to theendofperfeftionia heaven. 2. Tct* 1.19.

Dodt. 2. If we rwane to ufe the word of God aright y wee mufi have our minds ready and willing to lay afide all thofe vices that are contrary to the power of the word.

This is gathered from the 1. verfe. Where five remarkea-blevices are propounded, tobe!aidafide,denyed, and mortified, before the word can have its due effect in our hearts. « Reaf. 1. Eec.ufe as the matter, if it be not fitly prepared, cannot receive the forme ; neither can the field, if it be not manured, cherifh the feed to bring forth fiuit : So neither-can the heart of man, if it be not fubdued by repentance, receive the word of God with profit. 2. Becaufe fuch a pur-pofe to forfake all that is contrary to the word of God, is the firft beginning of that faving operation, which the word of God doth make, wherefoever it Begins to be received, and whereby it makes way for it felfe, to perfect all operations.

Vfc. 1.

Vfc 1, This may fcrve to c mdemne thofe, that will be hearers of the word of God, but fo, that they will notforfakc their accuftomed finncs. 2. To admonijh us 9 not to take this thought and purpofc into our minds in thegenera)l,and once only at our firftconverdon ; but upon all eccafions, ferioufly to renew this purpofe. cfpecially when we prepare our (elves to heare the wo r d of God.

Doft. 3. We mufi lay ajide thefe vices not in part only^ hut wholly. This is gathered r ro:ri the word, all.

Reaf. 1. Becaufe repentance is not true and unfdined, in* lefTe it abhor the very nature of finne; it nuift with one and the (ame kind of hatred hate all kind of finne. 2. Becaufe a man may eafily deceive himfelfe, whiles he thinks that he hath laid aiide fonie vice, if he doth not deteft all appearance of it,what Specious (hew foever it may f eeme to have*

Vje. This may ferve to inflruU us, ferioufly to examine our hearts, leaft through fome deceitfuinefle thereof, there (hould lurkeforne vice, whereofwethinke our ielvestobe tree.

Do&. 4» W: ft.wt.U h*ve afingalar care tolay afide thofe vices^ thjt are contrary to thofe duties, to which roe are in a (feci all manner called •, and to that difj>o'itio>t^ which is efpecialty required in Qhriftians, that they may profit by the word of(jod»

Th\s is gathered herence, that the Apoftle, when in the laft place, he had exhorted unto unfained love of the brethren ' atthe2i. verfe of the former Chapter, doth here marke out thofe viceSjthataremoftofall contrary to this love 5 &when he would commend the fimplicitie ofinfants, as a difpofition requifke to receive the wo<d of God with profit, he calls afide thofe vices which are dite&ly oppofed to that fimplkity.

Doft. 5* Tomaie agoodufeofthiword^befidesthe'laying afide of thofe evillajfeclions y that we fpa'k? of before, it is required that wejhouldfiirre up that good affetti on in our hearts^ which is called appetite or defire.

This is gathered from the 2. verfe. Now this defire is ex-prefled in other places of the .Scripture, by a fpirituall hunger and third, lfai. 55.1. Apocii, 6> And the degree thereofis fetdowne,that it mould bethehigheft* ?fal. 119, Jo. 81.82. Jfhich containes in it, 1. a high efteemeof. Gods word'*? faL

E 1 ii9>

119. 2. 2. An earneft endeavour, anfwerable thereunto, to ufe it and enjoy it. Iohn 6. 27. 3. A delight, whereby We are well pleated in the fweetneiTe thereof, Pfal. 11 9, 103.

/?>*/". 1. Becauie the word isabfolutely neceffiry (for us; without it we cannot live; for it is our milk or fpirituall food, as it is in the text, 2. Becauie we alwayeswant fomething that may begotten : this is alio fignified in the text, when we are called new borne babes 5 whereby it is intimated that our imperfection is fo great, that by reafon or it, we fhould ear-neitly defire thehclpeoftheword. 3. Becauie theexcllen-cy and perfection of the u crd is fo great, that it fhould of it felfe delight us, though we ftood inuo need or it our felves ; this is alio intimated in the text, when thereis mention made of the fincerity of the word,and of the goodnefie of God that appeaies therein.

Vft»i. This mayferve tocondemne thatfatiety and loathing of the word, that appearestoo evidently in too too many.

2. To admonijb #x,not to fufFer our affections to be taken up with the things or this world, thereby toleflen that defire, which we mould have to the word of God. 3. To exhort us, to ufe the urmoft of our endeavours to ftir up and increafe thefe pious affections in our (elver.

Dodt. 6. This affettion and defire that wee ought to have to Gods wordy (houlci have refpeEl to the fincerity thereof.

This is gathered from x.hdLt,deJire thefincere milke of the word: that is, the nature it fclfe of the word and of the things pro-pofed therein, as they are pure, and affoord nourifhmentnt lor our Soales .

Rcaf. 1. Becauie otherwise we doe not defire the word, as it is the word of life, or the bread of life, or the milke of life, as it is in the text, but as we doe apprehend it under (bme car-nallfhew. 2. Becauie this defire alone proceeds from (pirituall life, which feekes after that in the word that tends unto life, which is intimated alfointhc text by the limilitude of infants, that naturally defire their mothers milke,

Vfe. i. This may lerve to reprove thoft minifters that fal-fifie the word of God by their owne mixturesand devices,and obtrude upon him an adulterate word, in ftead ofthe fimple

and

and fincere word. 2. To Mdmonijb the hearers not to (uffer -their affeftions to be carried either cowards the perfon of the (peafcer, or towards the manner^jf his (peaking, much lefle .towards thofe ftrange forgings which many ufe in their (peaking, but fincerely to (eeke for the fincerity of the word.

3. To exhort us, highly to prize this fincerity of the word, and to endeavour all that we can to preferve it as well in our (elvesas in the Church.

Doft. 7* 'Then and not before^doe we nfe the fincereword of God aright^ when we grow thereby.

This is gathered from thefe words: that ye may grow thereby. This is fignified in all thole places ofScripture, where the end of the word is made to be the edification of the faithfull: for to edifie is to promote the ftru&ureof the edifice, to a greater perfection, after that the foundation is already laid. 1 his is exprefied alfb Eph. 4.16.

Reaf. 1. BecauCe we are imperfecT:, like as infants that are newly borne : now we are perfected,when the word of God dwells richly in 113, fiUJf, 3.16. 2. Becaufe the word it felfe in its owne nature alwaves tends and leads to perfeftion : for it istheperfeft willofGod, Kom. 12. 2.

Vfe* !• This may &rvc to reprove thole, who, when for the time they ought to be teachers, doe yet remaine unskilful I and infants, Htb. $.12. 13. 2. Toalmonifh as^never (b to reft (a-tisfied with that which we have attained, as if there were nothing more to be gotten ; for although we have all other tilings, yet it is required, that we fhould increase more and more in k, I. Th-f./\. 1. 10. 3. To ir.forme us r hereby we may uuderftand, that the word of God is neceiTarilv to beu-(ed, not onlv by the ignorant and unskilfull, but alio by all thole that doe yet want fome thing, and doe defire to increase that which they have. 4. ToinftruBu*^ to examine our (elves by this rnarke, whether we ule the word of God aright or no? Dodt. 8. In the Gofpc/l there appeares fneh gracioufheffe andgoodnrffeofCfod^ that it fibres up all the faithfully toan£ar-nefi defire therf f.

This is gathered from the 3. verle, that the Lord is gracious I Where by Godv/e are to underftand Ghrift, as it appears by the following words : by gratioufoejfe we are to underftand

tbac

that grace which is revealed In the Gofpell, as it evidently ap-peares by the connexion of this verfc, with that which went before. So T/V. 3. 4.

Reaf. 1. Becaule this glorious grace of God, wheh brings falvation.unto men by Chrift, is the fubj\cT matter and argument of the Gofpell.

2. Because God beftowes this grace upon us ? being altogether unworthy of it, enemiestohim, ind feeking no fuch thing of him : for after fuch a manner is this grace befto wed upon us, as that from the beginning to the end, the whole bu-fincfle dependsupon the meere goodnefle of God.

ffe, 1. This may ferve to informs *#, to-judge of the quality and quantity of the goodnefle and gracioufnefle ol Chrift, no other way but by the word of the Gofpell ; for we mult not imagine, as many life to doe, that through the gracioufnefle of God, it (hall be well with us, though we continue in our finnes without repentance and turning to God : no fiich gra-cioumefle is revealed in the Gofpell. 2. Toivftrutf us^ al-wayes to admire the riches and bounty of Chrlfts grace, that is revealed in the Gofpel!. 3. 7oexhort us, earnefily to de-fire, to take delight, and to rejoyce in hearing and meditating upon Gods word. /*/«/. 27. 4. 8C65.4. & up. 103. in this refpect is the ufe of the word of the Gofpell compared to the banquet of a King, wherein all things are full of Sweetnefle and delight. Luke 14.16.17.

Duct- p. This goodnefle ofChrift in the G off ell ufropofed to pu to be tufted.

This is gathered from theie words : Iffo be ye have taftej. So Pfal. 34. 8. Tafteaadfee. That is, we mould Co lay hold upon it by faith, that we may have an inward fenle, and experience of the vertue and power thereof.

Reaf, 1. Becaule in the Gofpell, we are called toft ha neere union and communion w ith Chrift,tha t he is m«ade un-tousour ipirituall bread and food, So to be tailed and eaten by faith, that he turnes to our fpirituall nourimment. 2. Becaule our comfort depends upon this, if wee perceive in our lelves the favour of Chrift, as it were the favour of life unto life. 2 Cor, 2* 15. 16. 3. ifecaufe the power of Chrift in drawing our foules unto himlelfe, for the molt part confifts

in

in this, that we have his goodnefle and love, to be tatted, as it were, Cjal. 2.20.2 Cor. 5*14.

Vje 1. This may fervcr* reprove thofe 9 that doe not u(e the • word of God, as food to be tafted and eaten, but for cuftome and fro forma faftiion-fake only, or at leatt account it a thing to be underfiood and diiputed of only; but not to be tailed.

2. To exhort us,to ule all care and diligence to preferve this tafte of the goodnefle of Chriu" in the Gof pell ; for this is proper to the regenerate, as itappearesinthetext : andcon(e-quently it is a figne of fdvation. Some indeed that are not regenerate are faid to tafte of the heavenly gift, of the good word of God, and the powers of the world to come, Htl\6,^ t 5. but this comes to pafle, firft, by Come fpecull operation of Gods Spirit, whereby fuch men are enlightned above the common fort of unregeneratemen. Secondly, this is but for a little while, it it not conftantly. Thirdly, in the unregenerate it is but a fudden motion of the minde, it is not a rooted affetYion. Fourthly, it is either of grace only to come, which is apprehended alfo,but by a humane and uncertaine hope; or elfc it is a preemption without ground .* but the tafte of the faithf ull is of grace,not only to come, but alfo prefent, with a divine affurance wrought by the operation of the holy Ghoft, and found faith and repentance.

Do&« 10. The regenerate lathe beginning* although they be trulyfaithfutt. jet thej have but a little tafte sfgodtgoodncjfe, thtj do not fully comprehend it*

This is gathered from the fame words. Reafon. 1. Becaufe they are new borne babes, and therefore weake.

2. Becaufe God ufeth to bring his children by degrees unto perfection; lb that at firft they do perceive buta part or the firft fruits of his goodnefle, and afterwards they have the whole, as it were died abroad in their hearts.

3. Becaufe in the beginning they want that experience, whereby the goodnefle of God afterwards is made wore perfectly knowne unto them.

4. Becaufe oftentimes they are alfb (bmewhat negligent; whereby it comes to pafle, that they do not ufe the meanes of grace with that affection as they oughr,as it is intimated in the

F text

text, when they are iVirred up to a more fervent delire of the word of God.

Vfe i. This may ferve/> confoUtion agnnft thofefeares that arife fomctimes in the fojlesofthe godly, tor that ihey have bat a little meafure of peace joy,and the like fruits of the Spirit, whereby men perceive the goodnefle or God towards them: for they muft underibnd that the faithfull do ufually perceive but a little meafure of this grace at the beginning.

2. For exhortation, Co much the more to long for the ttate of perfection, and not torert inthefc fmall beginnings.

Do&. II. That tafie of the grace of God which we either now have, or formerly had, jhould ftirr e us up todeftre andfeekc after the fame more and more*

This is gathered from the connexion of thefe words with thofe that went before.

Reafon i. Bccaufe to that end is there a tafte of this grace given, to ftirre up the appetite.

2 Becaufe the goodnefle of God it fclfe is in a manner contemned and vilified, if it be neglefted, after it hath beene once tafted: & therefore in this refpeft they finne more grievoufly, who when they have tailed thisgraceof God s do little cfteem of it, then they, who out of ignorance make no reckoning of it at all.

Vfe i. This may ferve to reprove thofe that have left their firfUove 5 t/4/>0f.J.4.

2. To exhort us, in meditating upon the goodnefle of God inChrift, and from the fenfe and experience that God hath given us of it heretofore, to inflame our mindes with an earned defire to have a fuller mea/hre of this grace 3 and to that purpofe religioufty to ufeall meancs, whereby it is ufiully communicated unto men.

Doft. 12. The primary duty cfffhriHians, thereby it it tdfo that they are made Ghriftians, is to come unto (fhrifl.

This is gathered out of the fourth vcrfe. Now to come unto Ghriftyis nothing elfe but to believe in him. So lohn 6.35. He that comes unto me, and he that bckeves in me, are made all one. So lohn 5-40. To come unto Chrift, to receive £hrifi, and to believe in him, are one and the fame. And Heb. 10.22. We aiefaid t£draw neereby an afluranceof taith.

Re of on

Keafon i. Becaufe our faivation depends upon that union which we have with Chrift ; whence it is a]fo, that wc are faid to come unto Chrift, that we may have lifc,2^« 5*40. :

2. Becauie by nature we are ftrangersand farTemotc from Chrift, and (alvation obtained by him, yea and after that we are called unto Chrift, we are not Co perfectly conjoyned.

3. Becaufe all Chriftian piety is nothing el(e,but a continuation and renovation of this accefie unto Chrift, and by Chrift unto God. In the hearingofthe word we come unto Ghrift, as our Teacher; in our prayers we come unto him as our advocate j in the adminiftrationofthe Lords Supper we come unto him as the Authour of a Kingly manage feair, Mat. 22. And all other duties do fo depend upon thefe, that looke how wc approve our fe'ves in theft, fuch muft we needs be in the others alio.

4. Becaufe Chrift cals and invites us efpecially unto this,to come unto him, Matth. 11.28. Jotin 7.37.

Vfe u This may fcrve to convince all thole of death and of finne, that have either no knowledge of Chrift at all, or doe not endeavour accofdingto that knowledge which they have, to come unto him, and partake of his grace.

2. To refute thePaplfts and (uch like 3 that draw mena-way from Chrift to the holy Angela, to the Pope, and to ttiemfelves.

3. To exhort u?, alwayes to (it Chrift before u9, as our marke and (cope, PhiL%$.&e.

D ~>ft. 13« We Mtijt com: unto Chrift 44 unto d living ft one: This is gathered from Verfe 4. Now Chrift is callecl aftwe for that firme power, whereby he doth mftaine and bearc up the edifice of the whole Church Zach.4.7. And he is called, a living ftone^ becaufe that power whereby he doth beare up the Church is quickning, and communicates fpirituall and e-ternall life to the whole edifice, John 5.26.

Reafon 1. Becaufe by finne we were bereft of all life both the principle and foundation of life, nor can itbereftored unto us any other way but in Chrift.

2. Becaufe unleile we come unto Chrift underrhis relati-on,we do not imbrace him as he was ordained by God,and is propofed unto us j and confequently we do not held the true Chrift, but a feined and imaginary one. F 2 3. Be-

3. Becaufe our faith cannot reft fatisfied bat in him that hath fliisftrong power to quit ken D for faith feekes life from a firmc and undecewing principle.

Vfe 1. This may fervc to refute that blafphemy of the Pa-pifts, who will have the Pope, a dead ftone 5 to be that rock or ftone 3 whereupon the Church is built. For Taer, under the pretence of whole name the Pope challengeth this to himielfc never exhorted the fasthfull to come to him as unto a living ftone, but unto Chrift only. And therefore Peter himfelfe in thefe words cxplaines unto us., what was the minde of Chrift, Mau\6*\%. when he (aid: Thou art Teter, and upon this rockj vpillbuildmy Church ,that is,upon this living ftone whom Peter at that time confefled to be the Son of the living God,that is, the living ftone. Now Peter and the Apoftles together with the Prophets may be called the foundation of the Church by a Metonymy of the adjunct for the lubjeft; becaufe they laid and preached Chrift as the true foundation, JLphef. 2.20,21. but the Popes can in no other refpeft challenge this unto themfelves., but as they are ftones of offence and ruine.

a. To inftruft us, wholly to depend upon Chrift, and to put all our confidence in him.

3. To exhort us, with all joy and rejoycing to helpe forward the building of the Church upon Chrift, fheutingand crying out, as it is in the Prophet Zachary , Grace, grace unto him.

Doft. 14. Chrifi is refufed by men 3 -when they mil not tome unto him as unto a living ftone.

This is gathered from the fourth Verfe. SoTfalme 118. 22«andZ.#%*.34.

Reafon I. Becaufe he hath not that outward Majeftie and pompe wherewith naturall men are taken. If ay 53.3.1 Cor. 1. 22,23.

2. Becaufe men by nature are blinde, 10 that they cannot perceive their owne mifery extra feriftumyOUt of Chrift 3 nor that falvation which is offered in Chrift,1 fir. 2.14.

3. Becaufe they too much love themfelves, and put truft in themfelves, fo that they cannot endure that doctrine of Chrift , whereby they are called to deny and torfake themfelves, and to put their confidence in Chiift alone.

Vfe 1. This may (erve toinformeus, that we (hould attribute nothing to the world in thofe things which belong unto Chrift.

2. To admonifh us 3 not to trouble our mindes, for that the world is averfe from Chrift and true faith.

3. To exhort us, patiently to beare it, if we be refufed and fcorned by men 5 for the (ervant is not greater then his Mafter.

4. Toinftru& us to beware that we do not communicate in theleaft refpeft with the world in refufing of Chrift.

Doit. 15. Chrift was chofen and ordained by God, that be jhould be exceeding precious unto tu*

This is gathered from the fourth ver'e. Now we mud un-derftand this (b,as that we comprehend both the predeftina-tion of Chrift, and the (ending of him into the world, and his un&ion, together with all thole teftimonics,which were given by God unto this myfterie.

Reafon I. Becaufe the love and mercy of God is Co great towards us : for lb God loved the world, that he gave his Sonne, &c.M#3«i6.

2. becaufe in the obedience of Chrift God is well pleafed, Matth.^.iy,

3. Becaufe Chrift hath perfected and finifhed all thole thingF, which belong to ourfalvationand the glory of God.

Vfe 1. This may itvittoenformeus^ that we ought to be afliired of this, that howfbever the world oppofeth it felfe againft Chrift, yet Chr>it (hall prcvaile and raigne for ever, becaufe he is chofen of God.

2. To comfort all the faithfull, that beleeve and put their confidence in Chrift, becaufe they beleeve in him that was chofen of God, to lave them.

3. To exhort us, in all our pra&ile throughout the whole courfe of our lives, to make it appcare, that Chrift is more precious to us, then all the things in the world, thih 3.8. ProvS. 10,11.

Do£t. 16. The faithful! are living members of the fame buildings "whereof Chrift is the foundation.

This is gathered from the beginning of the «J. verte. Reafon x. Becaufe Chrift together with all the faithfull makes one my fticall body, 1 fir . 12.12, 2. Be-

1. Becaufe being compa&ed in this body, they partake of the very lite of Ghtift, S/hef,^. i<J.

3. Becaufe they (hew forth this life or power in bringing forth tiuits anfwcrable thereunto, Uhn 15.5,' 6.

Vfe 1. I his may lervc to comfort us , when we rightly e-fteeme of the dignity of this condition, itwill ftfengthen our mindes againlt all the troubles that can befall us therein.

2. To exhort us, fo to carry ourfelvesasitbecommeth thofe, that are called to partake of the life of Chrift.

Doffc. 17. *Bj that union which all the faitbfitllhave-with Chrifiy they are ma.hjpirittmll temples^ Priefts^ and facrifices acceptable to God,

This is gathered from the 5 verfe. Reafon 1. Becaufe God is in an efpeciall manner prefent with them, and dwels in them by his Spirit and grace, as in his Temple, 2 fir.6. 1 6*

2. Becaufe By the fame fpirit he makes them fit and ready to performe thofe duties, that are more acceptable unto him, then were ever any externall facrifices, P/i/aw 51.18,19. Heb. 13. 16.

$. Becaufe in performing thefe duties before God they do ofFcFand dedicate themfelves wholly unto God.

Vfe I. This may ferve toadmonilhus, to have a care accordingly not to defile the Temple of God, 1 Con 3. \6 3 17. . that our Pricfthood doth not dishonour .God., and that our Sacrifices be not lame, and maimed, and fuch as are not acceptable unto God.

2. To exhort us, to addift our felves wholly to Gods glory and hisworfliip; for God will be fan&ificd in thofe that draw neere him, Levit.i 0.3.

3. To refute the Papifts,that rob Ghrifl ians of this honour, and obtrude carnall Temples, prieft hoods, and facrifices up-

. on God and men in ftead of fpirituall.

D *ct. 18. Thofe duties which tveperform* in Chrifl are acceptable unto Gid by Christ.

I his is gathered from the 5 vcrfe,at the end. But they are acceptable not as merits,but as facrifices of praife and thanksgiving, as it h intimated in the Text.. Reafon 1. B.caufe by Chrift our perfbns are reconciled

unto

unto God, and received into the number of thole whom God approves and by whom he delights to be worfhipped. £ 2. B-caufe ChrUt covers our infirmities. ' 3. Becaufe by his intcrcdlion our duties arc commended unto God.

Vfe 1. This may ferve to comfort us, even when we looke uuou our owne infirmities, and theuwvorthincn'eoralluur performances.

2. To exhort us, to go cheerefully about the duties of piety, becaufe our worke fhall noc be in vaine Li the Lord, 1 Cor.

15.58.

Docl. ip« The fame Chrifl was afcer the fame manner a Saviour in the OldTeft&ment^ as he is in the New, Thisisgathered from thefixth Verfc.

Reafcn 1. Hecaufc he was a Lambe fliine from the foundation of the world ; accoidingto the decree, promite, and acceptance of God, and according to the faith and hope ot the godly, dpocA^.S.

2. Becaufe the Guholick Church is but one, confiding of all thefaithfull from the beginning of the world, Beb. 12.23.

Vie 1. This may fer /e to refute thofe, that make the people of I frael either to have beene altogether carnall, or to have beenefaved by the obfervation of the Law.

2. To exhort us to flye unto Chi i& } and to put our confidence in him, in whom all the faithfull from the creation of the world did put their truft, and by whom they were laved. Doift. 2 o. Chrift is as it were the corner ftonc ia the bnil-din<f of the (fhurch.

That is, he doth con joy ne, uphold and direct all the parts of the building, or membersof the Church*

Reafon 1. Becaufe he is the beginning or foundation of the Church.

2. Becaufe he unites thofe people that Were before farre divided, the Jewes and Gentiles.

3. Becaufe he is the rule or line of direction in all the building that tends to falvation.

Vfe I. This may fervc to refute the blafphemy of thePa-pifts, whereby they make the Pope the head of the Ghurchj and to that purpofe wreft this very title and words thereunto.

2. To

2. To inftru& us, wholly to depend upon Chrift for t!*c direction of our louleg to everlafting life.

Do&. 21. There is nothing at all that canbe compared with Chrift our Saviour for dignity y uje s and excellency.

Tins is gathered from theft titles, dell andpreckm. Reafon i. For the dignity of his per fon. i. For the effe&ualnefle of his operation, in farisfa&ion, merit, and application of thole things which belong unto our ialvatlor <

3. For the excellency of thofe benefits which redound unto the Church by him.

Vfc This may fervetoadmoniraus, to have no common conceit of Chrift, or to reft in a vulgar efteerae of him, buc earneftly to endeavour to conceive of him fo> as his dignity and excellency dothdeferve.

DoCt. 22. No man that truly beleeveth in Chrift, fhallever be confounded, his expectation Jhall'not befruftrated^ his defire and confidence Jhall not be in vainc

Reafon 1. BecauCe Chrift was appointed byGod by a cer-tainc and immutable decree to be the Saviour ot all thofe that beleeve in him.

2. Bccaufe ail power is given unto him both in heaven and earth.

Vfe. This may ferve to comfort us againft thofe feares and doubts that might weaken our faith.

Deft. 23. Thefaithfull Are not only delivered from mifery^ hut Are alio highly honoured by Chrift,

This is gathered from the feventh verfe at the beginning,

Reafon. Becaufe they are made partakers of Chrifts honour, for in him they are made fbnnei of God, heircs of the e eilaftiiigkingdcme,fpirituaU Priefts and King?.

Vfe i» This may ferve to reprove our blindnefie and dul-neflc, that cannot difcerne and efteeme of this honour as wee ought, brik are fet upon the honours of this world more then is fitting.

2. To exhort us, pioufly and ferioufly to glory in Chrift and the honour which we have in him, though for his lake the wicked world reproach m.

Doft.34.

Do&. 24. As Chrift is unto the nnbeleevers hdnouf and fahtttion^fo he is unto the unbeleevers confufion and perditifn.

This is gathered out of the (eventh Vcrfe, YfaL 118.22. 4/aj ' 8.1 4tLM4tth.21.42,

But this fimilitude doth not hold in all things. For firft, the proper end of Chrift our Saviour was to fave man, not to deftroy him. Secondly, Chrift is the caufe of faith in the be-lecvers, but he is not the caufe of unbeliefc in theunbeleevers, though fomething of Chrift may be the occafion of their un-beliefe; like as his humiliation was both unto the lewes and many of the Gentiles. Thirdly, Chrift merited falvation for the believers, and not they themselves; but the unbelievers merit their owne perdition, and not Chrift: but yet Chrift is truly (aid to be confufion and perdition to the unbelievers, 1 As they take offence at him, and fo runne headlong into their owne deftruftion. 2. As he doth juftly punifh their infidelity and impiety, as he is the juft Iudgeofail the world. . Reafon 1. Becaufe thofe unbelievers to whom Chrift is offered, in contemning his goodnefle, doe directly as it were provoke him to uft the greateft feverity npon them.

2. Becaufe by this meanes alone is the glory of God and of Chrift preferved, when his enemies are put under his feet.

Vfe %. This may ferve to admonifh us to beware of all infidelity.

2. To exhort us, when we compare our beliefe with the mifery of unbelievers, to learneto be thankfull unto God and to give him the glory of it in Iefus Chrift: forthefcendsis this amplification made in the text.

Dott. 25. Men come unto this confufion and perdition by Jiuwbling at theDottrine oftheGofpe/I.

This is gathered from the 8 Verfe. Now men ftumble at •the word of the Gofpell, when they apprehend the Gofpell tobe ftch, that they owe no aflent and fubje&on thereunto : fo the lewes were offended at the infirmity of Chrift crucified, i£V. 1.23. andtheGreekesatthe'foolifhnefleof that word which bringcth falvation, Ibid. For the lewes, like as the Papifts, with many others, are offended, for that the Gofpell requires them to deny their owne righteouGiefie and workcs, and to feeke to be juftified by Chrift, Rom.^2>

€r Reafon

Rttftn x. Bccaufe this offence is the caufe of tkeir infidelity'.

a. Bccaufe it doth not produce a bare unbeliefe only, but unbeliefe with contempt, To that they doc infinitely wrong Chrift.

Vfe. This may (erve to admonifh us, to beware that we doe net in any thing (tumble at the word ot God, or conceive any thing in our mindej, whereby we may be in the lean" refpeci alienated from it.

Do£t* 1&* The infidelity and ctnfufnn of the wicked doth net fall cm by chance, but according as Qod had mo ft certainly fare-cr<Uined it*

This is gathered from theft words e whereunto alfo they art affnnted,

Keafon i. Became God is both the King and Lord of all living creatures, fo that nothing can happen unto them contrary to his will*

x Becauie there can be no caule of their infidelity imagined, which God did not forefce, or which he could not have hindred.

3. Bccaufe we alfo which do believe, were aliens from the faith as well as they; neither did we make that difference betwixt our fel ves and them, but God:

Vfe. This may (erve to dircft us,that the infidelity of any o-thers whatfoever,may not defaceour faith,we muft give God the glory in the difpen fation of his grace, and appointing of things according to his cotmfcll, whofe wayes are pari finding out.

Doc). 37. Wtfattdd often caM to mirJ that dipnitjjvheretttito we are called in Chrifi, and that, by comparing of it to that mifery wherein all ttnkt&rvirs arsplmftd.

This is gathered from that repetition, Verfc 5>. which w ufed comparatively by the dilfanilitude that is betwixt it and the condition of unbelievers, beforc defer ibed, as it is intimated in that word: But.

Reafon 1. Becaufe we arc called to fpirkuall )oy, which is chkfely increased by this rneanes.

2. Becaufe it belongs to the thanks which we ought to give unto God.

3. Becaufe

3. Becaufe it makes us cheerefull in the performing of all duties, that we may be worthy of Co excellent a calling.

Vfe. This may fervc to exhort us, to make this contcmpla-* tion familiar unto us.

Do6t. 2$. The erdof ot*r callings to fixvt forth the praifcs ofQody that h&th called tu.

This is gathered from the ninth verfe,that is,that we mould render unto God the glory which hec hath mewed unto us. 1. In the inward thoughts and affections of our heart. 2. In the outward profeflion of words. 5. In our adions throughout the whole conversion of our lives. This is to fan&irle GodjJ/ir8.i$.

Reafon u Becaufe this is that glory which may redound unto God from us, or from our calling.

2. Becaufe our calling it (elfe tends thereunto, that we mould turne unto God, feekc God, glorifie God*

3. Becaufe this is very profitable for us.

Vfe 1. This may ferve to refute thofe, thatuke care of nothing leflc: they mew that they are not yet partakers of effectual! calling.

2. To ftirre us up more and more to fulfill this duty. Doft. 29. That ftate into which ventretrmfatedij mr calling, is a ft at e vfmarvetlous fight*

This is gathered from the p Verfeat theend, t»h* a .S.Now ic is called //V£r 3 both for the Hlumi nation of the mind,which it brings; and for the comfort of heart, which we receive thereby: and it is called marvellous^ becaufe it farre furpafTeth all worldly knowledge, and whatfoevcr the naturall man can conceive.

Vfe. This may ftrve to us, to carry our (elves anfwerable t i this light, and to walke in it, not according to the common faftiion, bnt marvelloufly.

Do&. 3 o. It is verjyroftdb'lefor us alnajes toaompare our preftnt hnpyj ctmilitionjft>ith themijerjthat ispaftt This is gathered from the tenth verle. Rexfw 1. Becaufe contraria juxta, fe pojitamaglf eUtcef-ctnt^ contraries being put one by another, make each other to appeare more cleerely.

2. Becauie it tends to our humiliation.

G 2 $♦ becaufe

- a A Commentary upon the firft Epiftle ofTeter.

3. Becaufe it makes us to coirmi(erat;e others, and to fhew meekenefle towards them. Tit.$. 23.4.

4. becaufe it makes us to be the more thankfull unto God. x. Tim* 1.12.13.

77k This may fcrvctoadmonijh us y never to forget that mi-fery which did hangover our heads.,

Verfe. II. D earely beloved^ I befeech you, as ftr angers and pilgrims, abftaine from ftefhly lufts^ which warre again ft the Settle, Having jour converfatten hone ft among the Gentiles*

Verfe. 12. Thatwhereas they [peaks airainftyou^ ai'evill doers, they may by your good workes which they ftjall behold, glorific God in the day ofvifitation.

The Analyfif.

HEre the Apoftle doth in generall exhort to lead fuch a life as. is anfwerable to that happy condition, which was fpoken of before : Now this life coniifts of two parts : The one isabftinencc from evill, abftaine from flejhly lufts 5 the other is, to foliow that which is good, havingyeur cexverfati-mhoneft. The firft of which he doth pcrfwade them unto by an argument taken 1. From the difagreement that is betwixt the Godly, and the flcftily Ms of this world in refpecl of their fcate and condition, becaufe in this world, they arp Grangers and Pilgrims, and therefore they ought not to fee their hearts and dcfires upon this world, but upon another. 2. From the danger that hangs over them, from the defires of this world, becaufe they tend to the deftruttion of their fbules, in thefe words, which warre againft the Soulc The ft-cond part together with the former, he doth, perfwade thern unto, by an argument taken from thofe witnefles which they ought to haveregard of in their converfation; among the Gen." tiles > by whofe teftimony hec fliewes there will a twofold benefit arife from their honeft converfation.

1. That they will ceafe tofpeake againft them as evill doer?.

2. That in beholding their good workes, they will not only give them an honeft teftimony, but they will alfo glorifie God for them $ which benefit is (hewed by the adjunct of

time

time, wherein it flicuH be expcfted, towir, inthed.iyofvijt-t.ition : Now this whole exhortation, that it might be "the moreeffe&iiull, and the more acceptable unto them, is ftt • forth with a double affecVon, in the manner of proposing it; of love or charity, in that title which is given unto them, D earelj'beloved ;. and of humility, in that he doth not fo much commad the(e things, as intreat them, Ibefeechyou.

The.Dottrines arifing hcrehence. DocV I* *s4H thefiithfuU are grangers ah dpilgrims in this world.

Kmf. 1. Becaufe their father, and their countrey is not here, but in heaven.

2. Becauft they doe not defire to ftay long here.

3. Becaufe their wealth and their friends are not in this world.

4. Because the world accounts them ftrangers, and that becaufe their converfation is not according to the fafliion of the world.

Vfr. i. This mayierve to aHmonijh ta 9 not to place our inheritance or our treafurc in the things of this World.

2. To exhort hs, to lift up our hearts alwayes towards our heavenly countrey $ and to gaine all thoft things, that may helpe us forward and further us in our journey thereunto,

Doft. 2. All the fait hfu/l ought to abflainefrom the l«Jfs of •ftheflefi..

But by this phraft arefignified not only the inclinations of the body, but all thofe that belong to the old man : for there isfomething to be fanftified even in the very (pint of our minds, 1 Thef. 5.23. and therefore fbme luft of the flefh is feated in the fpirit; but theft lufts are in generall (aid to be of the flcuYbecauft they are mod of all manifefted in thofe things which belong to the body and the flefli: for mod men care for and looke after nothing elft almoft buc thoft things that belong to this prefent life.

Rtaf. 1. Becaufe the flefli together with the Iufls thereof was crucified with Chriftv

2. Becaufe alithefaithfull in their baptifme and by their profeffion have denyed theflefh.

G 3 3* #c-

^ A Commentary u$>* thtfirft Epijlte of Peter*

}. Becaufe our lufts are deceitfull. Eph,$.ri.

Becaufc they lead unto death. Galat . 6.8. Rom. 8. 6. 15. Vfe. This may ferve w dimonijh ut, above all things to apply our (elves unto this ftudy,

Doft. J The lufts oft he ficjbwarred£di*ft the foule. Reaf* I. Becaafe they fpoile the perfe&ion ofthe (bule, which confifts in the image of God.

2. Becaufc they doe either quench or grieve the holy Spirit, upon whom tie comfort of the foule doth depend. Eph.4* 90. i.Thejf. 5. I 9.

3. Becaufc they caufe the Death of the foule, and lead thereunto.

Vfe* I. This may ferve to direft $ts^ alwayes to thinke upon our (pirituall warfare, and accordingly in all things to carry our (elves, as it becommeth the good Souldiers of Chrift.

2. to admonijb «/, to take fpeciall heed of thofe enemies which we have within our (elves 5 thole enemies that are without can doe us no hurt, if thofe that are within have not power over us, and (b doc as it were give us up into their hand?.

DocV 4. Todbfldintfiromjlejhlj lufts, u the way to make ettr converfation honrft,

Reaf 1. becaufc all flithyneflc proceeds from the lufts of the flefti.

a. 2?ecaufe tAie true honour and honefty of a man confifts in that fpirituallvictory which he hath over hfmfcrfe.

3. 'Secaufe by overcomming the lufts ofthefleflh, the way ismadeeafle to all vermes and good dutie?.

ZSfe I. This may ferve to refute andreprove thofe men, that (le^efor honour and dignity by pampering the flcfli, & obeying the lufts thereof.

2. To exhort m^ cheerfully to oppole our felves again ft the lufts of the Mi, for this very caufej becaafcitisamoftho-neft thirg.

Do£t$. The fj.itHfttfl fljoitllhxve a cart to livehoneftljjict only e.mi-tvft the fdithfufijbut dlfo amon&ft the HftbeleevpifGentiles\

This ts gath-rcd from thefe wordy, amcttg tfje gentiles^ Whxh notwith(Ianding we muft fo undcrftand, that we doc not follow afltbofe things that feemehoneft unto them, nor omit thofe things that doe dffpieafe them ; but only that we

(hew

A Commentary uptm tbtfirfi Epiftk of Wettr. ^

ihcw forth a true evidence of our piety, love and righteouf-nefleinour conversation.

Then againe, that thereby their consciences may be convinced, that the way, which we goe, is in that refpeel at leaft praife-worthy, and to be approved.

Rtdf. This we ought to doe. l. For God* fake and hit

glo»7-s. For our owne fakes and our own© comfort.

3. For the unbclccvers lake, to draw them unto true piety.

Vfc* This may fewe to refute and reprove thole, that under colour of contemning fame, contemne vcrtue.

Doft. 6". It i* the property ofunbeleevers^ U feekg eccaji-•n to fpeakt Mgainji thefdithfitll^ tu if they were w iclerd.

This is gathered from the 12. vcrfe, at the beginning. Now there are two kinds of fuch obloquies. 1. When they fpeakc all manner ofevill for Chriftslake, for faith and righteouf* neflc fake, cap. 4.V. 14. Math. 5, 11.2. When they find fome occafion in the defects of the fait hfull, and obfervc fomething in their lives, which they may juftly taxe. This alfo admits of a two fold difference; for fouu times fuch is the impiety of thofethat profeiTe the true faith, that it gives fcandall to the tinbcleevers, Rom. 2. 24. and fometimes they take occafion from tlie infirmities that are incident to die faithfull, to con* demne their profeffion.

Reef, 1. Jecanfe there is an inveterate enmity betwixt the children of the light, and the children of darknefle.

*. 2?eeaufe in this refpeft men flatter themfelves, and in fome fort iceme better and happier, when they make others, that would (ecme better,either to be like themfclves, or worfe then themlelves.

3. 1?ccau(e by this meanesthey teeme to bring fome prejudice againft the very doftrincot piety, which the wicked hate.

Vfe. This may ferve to admowjb w 9 i. To take Ipeciall heed, that we hav* no communion with unbeleevers, in this malic loufnefle, that is, that we doe not willingly feeke or take occafon to fpeake againft the Godly ; for this is a certainc marke of impiety.

X To beware alfo,that we give no occafion tothe wicked,

either

cither to (peake againft bur perfons or our profefllon?.

Daft» 7.' Good woffyt ahne doe flop the mouthes of the wicked.

This is gathered from the 12. v: at the middle. Reaf. 1. Becaufc men, efpccially unbeleevers, cannot Judge ofus, but by the works which they fee*

2. Becaufe the fincerity of our religion properly appeal cs in our works. >

Vfe. This may ftive to exhort us 9 alwayes to endeavour to bring forth good work?.

Do ft. 8. the good work* ofthe faithfullrnake others alfo tog/orifie Cjod.

This is gathered from the 12. v. at the end. So M. J. 16. Reaf. 1.2?ecaufe by this meanes they arc convinced of the truth of our religion, whole author is God.

2. Secaufe thereby they are drawnc alfo to embrace the lame religion, and to cleave unto God.

3. *2?ecaufe they are moved and ftirred up to give God thanks, for thofe things that were the meanes of their conver-fion.

Vfe* This may (erve to exhort «*, to ufe this argument to ftir up our felves to thepra&ife of good-Works, becaufethey make not only for our owne falvation, but for the glory of pod alfo. <

Doftl 9. We mufi lookefor a day ofvifttation^ that men may ghrifie God therein*

This is gathered from the 12. v. at the end. J?uttheday of vifitation may be underftood either in judgement^ or in grace andmercy. Here it is to be underftood of the grace of God* So Luke i.62.

•Rcaf. 2?ecauife without grace there is no inclination in the heart of man^o glorifie God. The tree mult be good, that (hall bring forth good fruit } Men doc not gather grapes of thorncs, or fig^es of thirties, Matth. 7. 16. 17.

Vfc* This may ftrvc to adntonipj us, to ufe all patience and mcekneflTe toward^ the wicked,alwayes provided, that we doe not faile in our duty to leeke their conversion. 2. Tim. 3.25.

Verfe.15.

ACotHtoMurjuponthcfirftEpiftU tfPeter* $7

Verfe. 13. Submit yourfelves therefore to every ordinaneeofman

for the Lords fake 5 -whether it be to the Ki»g 9 ** fupreme; Verfc. 14. Or unto CJovermurs,af unto them that ore fern by him* 9 .

for the punijhmsut of eviti doers, And for the praifi of them

that do vodL Verfe. 15. Forfo is the will of God, th<tt with -w:ll doing ye m,ty

put tofiltnce the ignorance offooli(h mev, Verfe. 1 6. As free, and not uftng your liber tj for a cloake of max

licioufncjfe, but at the fervants of God, Verfe. 17. Honour allmer.* Love the brotherhood. FeareGod.

Honour the King.

The Analyfis.

IN thefe words the Apoftle fheweth that particular part of obedience, which did in a fpechll manner pertainc to the honefty of the faithfull among the Gentiles, that is, (ubje£ti-onto the Magistrates, which fbme at that time did begin to caftoff, as not agreeing with Christian liberty. Now this fubjeftion he doth. 1. Generally command and direft us unto, to pcrforme it for religion fake towards God, v. 13*2. By a dlftributipn of the objeft, to wit, that we ought to performe it,notonly to the King and the fupremc Magiftrate, butalfb to the governours that are fent by him. v. 13.14. 3. He doth perfwade us thereunto, 1. From the end of this ordinance $ to wit, that it is to reprcffe and punifh the eyill doers, and to preferve and cherifh the good v. 14. at the end. 2. From the efficient caufe, or command of God, v. 15. 3. From the end and benefit of performing this fubjeftion, to wit, to flop the mouthes of the enemies, who are defcribed by their ignorance and their foolifhnefie, v. 15. 4. He removes an objection that might be made againft it, about Ghriftian liberty, v. 16*. Where he diftinguiftieth betwixt faigned liberty, which is joyncd with malicioufncfle ; and true liberty, that makes men to be addicted unto the lerviceofGod : Now that this fiibjcftion to (iiperiGurs belongs to the fervice of Godj he fhewes v. 17. by a fhort repetition of thofe precepts, that belong to this and the like duties.

Here a QudUon may be made.

H SZ*efl.

Q»efl. Why is the Magiiiracy called an ordinance of man v. 13. feting all powers a?e ordained of God, and every power is the ordinance of God, Rem. 13 1.2

Anfa. The fuperiority of power, or government it ftlfe is Brnpty and absolutely commanded by God, and in that re-fpect is called the ordinance of God • but this or that fpeciall manner of power or government is not determined by Gad, but by men j aad is therefore called an ordinance of man, which as touching the nature of it, may alfo be called an ordinance of god: And this is the difference betwixt an Ecclefiaftical! and a civili office. An Ecclefiafticall office is not legitimate, if it be not directly determined by God himfelfe 3 and consequently cannot be changed by men •• but this or that civili office may be made & changed by men. And the realbn of the difference is this, becaufe God and Chrift alone hath dominion and power in fpirituall matters; but in civili matters men are alfo Gods, though not abfolute.

The Doctrines ariling from this. Doct. I. The duties of righteoufajfe towards men, doe much commend our religion towards Cjod.

This is gathered from the connexion of thefe words with the foregoing words 3 in that particle therefore,So lames 1. 27. &eaf. 1. Becaufe they are the effects of religion ; Now the vertue of the cauft doth alwayes appeare in the effect.

2. Becauft they are more obvious to the fight of man, then religion it felfe, which is the caufe thereof.

3. Becaufe they draw mens minds to approve of that religion whence they proceed.

Vfc This may ierve to exhort w, for religion fake to apply our {el ves to theft duties.

D06L 2. We mufi performe civiU fubjetlion to our civili jMagiflratesfor the Lords fake*

This is gathered from the 13. v. Reaf. 1. Becauft by thefe meanes the Lord preftrveth the focieties of men.

2. Becaufe theft Governments are the meanes to advance Gods glory, at leaft Co farre forth as they tend to pcrfbrme fbme part of the will of God. y Becauft in their owne nature and of themfelves they

make

make for the good and againft the bad. v. 14.

Vfe. 1. This may ferve to refute the Anabaptifts and others, who for confidence (ske will not be fubjeft to the Magifimte. 2. To admonifb us, never Co to fubjeft our (elves unto m<si,as that for their fakes we fhould negled our duty towards God, becaufe we ought to be fubjeft unto thera 4or the Lords fake, and therefore a farre greater fiibje&ion is due unto the Lord, then unto them.

D06L 3. By thefe duties the good will of Gcd is obfervedy awithcfoolifhnefte of wickedmen is put tofilence* This is gathered from v. 15. Reaf* 1 .Becaufe we ferve God^when for conference fake towards God, we are fubjeft unco men $ therefore we fulfill the will of God.

2. Becaufe we doe that before men.which they doe ufually praife moft, and fb we remove all occafion of offence.

Vfe* This may ferve to exhort us, fomuch the more carefully to apply our felvcs to fuch duties.

Doft. 4. Chriftian liberty is not contrary to thatfubjetliott^ which we owe either unto Cjodor man.

This is gathered from v. \6» Reaf, I. Becaufe by it we are freed from finne, but not from that duty, which is contrary unto finne.

2. Becaufe Ghriftian liberty confifts properly in fpirituall things, and not in corporall; for although we are fubje& unto God alone in fpirituall things, yet in corporall things we owe fubje&ion unto men alfb.

3. Becaufe for that end did we receive this liberty, that we might more freely and readily pcrforme thofe things, which we owe unto God and men.

Vfe. This may ferve tocondemne thofe, that ufe Ghriftian Ifoerty for a cloake of malicioufnefie, as.it is in the text.

Do&. 5« We are to take ex aft: notice of the difference of our duty towards men, towards our brethren^ towards Goa\ and to* wards the Magifirates.

T his is gathered from v. 17. R>«f Becaufe great is th<* difference of the grounds or rea-fons whereupon thefeoVties depend, as it is intimated in the text; but we mult make confeience of our duty in all,

H 2 fTe%

A Commentary upon the firfi Epijlk of Peter*

Yfe. This may ferve to reprove thofe, that doc any way fever or disjoyne thefc dudes, to wit, foch as fecme to feare God, but doe not love or honour men ; or fuch as feeme to honour men, but doe not feare God at all.

Ver£ 18. Servants, be fubjeEi to your mafitrs with all feare, not

only to the good and gentle, but alfo to thefroward, Vcrfe 19. For this is thankworthy,if a man for confidence toward

God endure griefe, fuffering wrongfuly .. Vcrfe 20. for what glory is it, if when ye be buffetted for your faults ye Jhall take it patiently ? but if when ye doe we11, and ftifferfor it, ye take it patiently p , this is acceptable with God.. Verle. 21* For even hereunto were you called : becaufe Chrijl alfofujfered for us, leaving us an example, thatye jhojdd follow hisfteps, V« 22. Who did not ftnne, neither ivasguile found in his mouth ? V. 23. Who when he was reviled, reviled not againe ;whenhse fuffered, he threaded not, but committed hknfelte to him, thatjudgeth righteoujly, V. 24. Who his owne felfe bare our fnnes in his owne body on the tree, that we being dead tofinnes,fijould live unto righteoufnefe, by whofeftripes ye were healed. V.2^.Forje were as Jheep going aftray,but are new returned unto the Jbepheard and Bijhop ofyourfoulcs.

The tsfnalyfis*

H Ere the Apoftle makes afpeciall exhortation about the duty of ftrvants to their matters ; and this duty he doth I. As it were define by a fpeciall kind of fubje&ion wherein it confiftf. Befubjett with all fear r. 2. He doth illuftrateit by a diftribution of the objector the matters, to whom this (ub-je&ion is due ; not only to the good and gentle, but aljo to thcfro-ward. 3. He proves that this fubjeftion is to be made to both forts, by an argument taken from the ad jun&s thereof, grace andglory,thatip,(7odspraifing and approving of it, which accompanies the lubjeftion that is made unto wicked matters verfe 19* For thishthank^wort^y. The rcafon of which con-

iequence

fequcncc is fct forth, r. By adefcfiption of that iubje&ion which is due unto wicked Matters, to wit, that it hapatunt /tiff ring of wrong for conscience towards God v. i<?. 2. By a companion that is made betwixt thofe that iurTer;uftIy, and thole that fuffer unjuftly, which he (hevves to be unlike, in that the former can looke for no glory from their iuffering% but the latter may expeel great glory ^verfe 2C. In the fecond place, he proves the fame duty from that relation which ari-ieth from our general! calling, becaufe we are thereunto cat-led, that we mould patiently fuffer the injuries of the world: and this he confirrnes by the example of Chrift ; towhofe imitation we are called : for he fhewes two ends of thefuffe-ring of Chrift j oncwastodyeforus, that is, to expiate our nnneSj which is the primary end. The othtr was, to leave us an example to imitate;, vcrfe ji. which is thefecondary end. Now a fpeciall part of this fecondary end was, that when he was without finne v. 22. Yet he patiently fuffered all kinds ofreproachts and afSic\ions 3 T. 23. And the primary end of Chrifts fuffering?, which was to redeem* us from fin, is upon this occafion alfo declared r. 24. 25. Becaufe t herehence alfo may be drawne a power full argument,to per-fwade us to imitate Chrift in doing righteoufly, and fufFering unjuftly : And this is declared, 1. From the nature of Chrifts death, that it was a faerifice for our fins to take away the guilt of them; 2. From the end of this propitiation, which is the death of finne, and the life of rightcoufnefle.And hereof there is an illuftratisnmadeby comparing that condition, which went before our converfion» with that condition which followes it 9 vcrfe the laft.

The Do&rines drawne here-hence. Dott. I. They that are in theloweft condition , flionldbj their good workes glorifie God in that conditior*

This is gathered from the connexion of the 18 Verfe with the 11 and 12.

Reafon 1. Becawfe fervants alfo are called to liberty and glory in Chrift, neither is there any difference, as touching life fpirituall, betwixt the freeman and the femnt, 1 £V. 7. 22.

H 5 2. Becaufe

g 2 A Commentary ufon theprft Epiftle offtttr.

2t Becaufe there is the fame reward for fcrvants and freemen.

3. Becaufe the fervile condition hath a proper occafion and meanes to glorifie God,which other conditions have noti like as other conditions have their occafions & meanes,which the fervile hath not.

Vfe i. This may ferve to comfort us, in regard that no man is excluded from having a part in this honour, that hath a part in advancing the glory of God.

2. To exhort all, both Servants and all other (bits of men, to endeavour to promote Gods glory: for if fervant6 ought to do this; much more ought free matters, and thofc that are in any place of dignity.

DocT. 2. Servants, 10 the end that thy may glorifie Cjcd in their fervile condition , mvfi befttbjeU to their Majiers with all feare.

Reafen 1. becaufe fubjc&ion to another mans will is properly that wherein fervice confifts; and therefore all they that arc bound as Servants, are bound to fubje&ion.

2. 2?ecaufe the fubjecTion of a fervantisfuch, that it doth neceflarily command a feare to difpleafe, not only in that re-ipecl:, becaufe in every duty, both towards God and man, we mould feare to offend by doing amifle, but alfb in refpeft of that lingular power, which matters have to punifh their Servants. This is that feare, which we ufually call fervile, which is not to be difliked in Servants, though in the children of God there be another feare required over and above, which ariieth from love.

Vfe. This may fervetoadmonifh, flrft. Servants and fub-}t£b, not to Separate feare from Subjection. Secondly, all men to fnbje&themfelvestoGcd with all feare, as it becommeth fervar»t c .

D.^$. 3' We ctfght to per forme our dtttj, even unto wickjd men and frorcard.

This is gathered from the 18 Verfe.

Reriftw i. 7?ecanfe the ground of our duty doth not con-lift in the .^oodneffe or nan^htinefTe of men, but in that obligation which the law ofGod impofethuponus, which may confifl with the rtaughtinene of mer.

J. Becaufe

3. 3?ccaufe in performing this duty, wee ferve God and Chrift, and lhall receive a reward from him, Ephsf. 6.$,6,j,2.

Vfe. This may (erve to reprove tho(e, that direft their duties according to the perfbne of the men with whom they have to doe.

DocT. 4. We ought to doe our dutyfor confciencetoward Cody though we are wrong fully afflicted by men. This is gathered from Verfe 19.

Reafon 1. Sccaufe confcience alwaycs lookes to the judge, ment of God and not to the qualuies and judgements of men.

2. 2?ecaufe the confcience is by this meanes conitant, immutable, and alwayes likeitfelfe, howfoever mens judgements may alter.

Vfe* This may ferve to direct us in all our a&bns to have a fpeciall re(pe£t to the conscience.

Doft. 5. It is thank^yvorthy^andnvefballrtceiveglory from God^ ifwefuffer wrongfully », and notjuftly.

This is gathered from the 19 and 2 o verfes.

Reafon. 1. Becaufe this is proper and peculiar toChriftians, as is thelove of our enemies, Matth 5.44,45.

2. *Z?ccaufe by this meanes ye give grcac glory unto God, when we fuffer the bictereu" things out of confcience toward him*

Vfe. This may ferve to exhort us, cheerefully to fet our (elves to the performing of thefe duties.

Do£t. 6. The calling of (fhrift'tms doth in a fpeciall manner lead to the patient fuffering ofaffliclions.

This is gathered from the 21 verfe, at the beginning.

Reafon i. 2?ecaufe they are called unto glory by the enduring of all kindes of afflictions, as by the way that leadeth thereunto, cap. 5'Verfc 10.

2. Becaufe they are called to overcome their enemies and cvill doers by well-doing, and if it be poffible to winne them thereby, Matth.^.^, R0m.12.21.

3. iecaufe they are called to imitate Chrift, as it is in the text.

Vfe 1. This may ferve to admonUhus, not to imitate or follow the men of the world in thefe thing?, becaufe we have another manner of calling.

2. To

2. To exhort us to have a great care that we make cor&i* ence of this duty, becaufe it doth moft neerely belong to our calling.

Doclv 7. (^hriftsaSliens are amoft perfect example for our, duty and calling.

This is gathered from Verfjb 21. Reafon 1. /?ecau(c Chrift is unto us an example given by God, as it were the praxis of Divinity and rule of living well.

2. 2?ecaufe he hath no imperfeftion at all, fuch as may be found in «11 mens examples.

3. becaufe the Spirit of Chrift makes us to be conformable unto his image.

Vfe, This may ferve to direft us, that beholding Chrift as it were in a glaffe, we maybe as it were changed into the fame image from glory to glory, 2 Cor.$. 18.

Deft. 8. The Chief eft manner of imitatmg Chrift in enduring afjliSlions 9 confitts in this , that we commit our caufe unto God*

This is gathered from vcrfe 23,3t the end.

Reafon, 2?ecanfe this is the rule of patience in fuch cafes, not to revenge our felves, but to commit the whole bufincfle unto the Lord, and to reft well contented and pleated in his will.

Vfe. This may ferve to admonifh u»,never to plcafe our own carnall will, but to fubpcTour felves wholly to the good will of Gad.

Do&. p. Chrift by his death did not only leave us an example of our lives 1 but alfo expiated our fiitnes, an^ procured form fuch power, whereby w? may imitate him in living well* This is gathered from verfe 24.

Reafon 1. Becaufe after the fame manner are we reftored in Chrift, as we were loft in ts4dam t which Was not by imitation and example only, Rotr* 5.

2, Becaufe Chrift ought ro be a facrifice to pacific God towards us, which is not done by example.

3. Becaufe an example would have nothing at all profited thofe thit were dead in finne and hated of God.

Vfe 1. This may ferve to refute the Socinians and others, which feine that the redemption of Chrift confifts in doctrine and example only. 2. To

2. To direft us, alwayes to joynethefe two together, redemption- and the example of Chrift.

Do£b 10. Without (fhrift we are nothing elfe but fheepe • going aflray and loft.

This is gathered from the Iaft verie. Reafon. Becaufe upon him alone depends our falvation and the dire&ion of our live?.

Vfc. This may fcrve to admonilh us, not to leave Chrift Co much as in the leaft thing, but to cleave rafter and fafter, unto him.

Chapter III.

Verle I. Likewife yes<wives be infubjetliontpyourownehuf-

bands t that if any obey not the word^ they alfo may without

the word be wenne by the converfatten of the wives* Verle 2. While thy beholdyour chafie converfation coupled with

feare : Verfc 3. Whofe adorning^ let it not be that outward adorning of

flatting the haire t and of wearing ofgold^ or of putting on of

apparelL Vcrfc 4. But let it be the hidden man of 'the hearty in that which

ts notcorruptible •, even the ornament of a meeke and quiet fpirit^which is in the fight of God of great price. Verfe 5. For after, this manner in the old time y the holy women

aljo who tr lifted in God^ adorned themfelves 9 being infubje-

&ion unto their owne husbands. Verle 6. Even as Sara obeyed Abraham^ailing him Lord, whofe

daughters yee are as long 04yee do well, and are not afraid

with any amazement* _ Verfe 7. Likewife ye husbands dwell with them according to the

knowledge of God, giving honour unto the wife, as unto the

weaker vejfelt, and at being heires together of the grace of

life 0 thatyourprayers be not kindred,

I The

/"

The Analyfis.

EietheApoftlc inftru&s Wives and Husbands in' thole particular duties which belongunto their eonjugallfociety. And he lets downe the duty of wives in the fint place, becaufe that comes nearelt unto thofe duties which hee had lately fp >ken of, namely, the duty of fabje&s towards their Maturates, and of fervar.ts towards their Mailers. For that which is here in gt> n a ull prcfcribed unto wives 3 is their fubjcftion to their hui-bands, Verfe I. BiinfubjeBion toyonr owne husbands. Which fubjcftion he doth afterwards explaine by ccrtaine adjuncts or properties, which do in a peculiar manner belong to the fubjetYion of wives, and notto the fubjeftonof fervants and (iibje ^s. Thefirft of thele properties i>, conjugall feare D ver^2. The fecOnd is chaftity of convention, in the fame verle. The third is, meck'nefle and mildneflTe, verfe 4. And he doth per-fwade them unto this lubje&ton together with the properties thereof. 1. By an argument taken from the effe&s and fruit, which by the grace or God might follow thereupon; for it is a meanes tending to the conversion of their husbands, if they obey not the Gofpell, verfe 1. 2. He commends and illu-ftrates it by a comparifon which he makes betwixt that pious f ubjedtion, & that adorning which women u(e to make great account of, verfe 3,4. where he fhewes that outward adorning to be nothing worth in Godsfighr. 3. Hee doth perfwade them unto it by the example ot thofe holy women, which God did approve of in old tirrie, verfe 5. And in particular by the example ofSara^ and her obedience unto esfbraham^ verfe 6. Of whole example he gives a fpeciall reafon; becaufeas Abraham was the father of all the faithful!, Co Sara in lomc fort might be called the mother of all holy women. The duty of husbands he fets down 1, in general], in their husband-like govcrnement, which he cals a dwelling with their wives according to knowledge, which knowledge and understanding is the ground of direction, and therefore is more required in a man, then in a weman. 2. In the fpeciall manner of this governement ; to wit, that it ihouid be joy ned with the honour

of

of the wife, in bearing with her infirmities, which he doth perfwadethem unto by an argument taken, i. from that fib-ciety and equality which is betwixtthe husbanctand the wife, in refpect of the grace of life, as it is here called. 2. From the great dilcommodity, which will follow upon the negleft of this duty, for by their domellicall differences and diflcmions theirdomefticall prayers alio arc hundred, Verfe 7. The Doctrinesarifing here-hence.

Doit. I. There is the like duty offub)eUs^fervants, wives , and husbands.

This is gathered from that particle, Likewifeye wives, verfe I. and Likewifeye husbands^ verfe 7. Not, that there is the fame kindeofduty in all thefc in all refpe&s, but that there is the fame kinde of obligation, whereby every one is bound to doe his owne duty. .

Reafon 1. Becaufe it is the fame Law-giver andthefame law that commands every man his duty.

2. Becaufe the difparity of the condition makes no disparity in the obligation, which is the formality of the duty; but only in thofe things, to which the obligation binds us, which is the materiality of the duty.

Vfe* This may ferve to admonifh us, not to caft ofFfrom our (elves thole things which we eitherreadeorhearetobe commanded men of another condition, but alwayes to confi-der, that qttamvis rton adfxmilia^ tamen fimiliter^ though we are not tyed to the like duties, yet we are in the like manner tyed to our own duties: when fervants are commanded any thing, then matters mould think, that they likewise are commanded fomcthing; when wives are commanded any thing, then husbands (hould think that they likewise; and when husbands are commanded any thing, then wives (hould think 5 that they likewife.

DocT. 2 It it the duty of wives to bcfubjcB to their husbands. This is gathered from verfe 1. See Co/of. 3.18. Ephef.5,2 2, 23,24.

Reafon 1. Becaufe the husband is the head of the wife, Ephef.iy.13: 1 Cor* 11.3.

2. Becaufe there can be no order kept in a family 3 except all the reft be fubie& to the father of the family.

I % Vfc

£8 A Commentary upon the prfi Epiftie of Peter.

Vfe. This may feive to reprove thofe wives that a^eundu-tifull and will not be fut>je<5t; and thofe husbands alfo D who by their owne fault lofe this authority and dignity, and are thcmfelvcs the caufes that their owne power is leffened and diminished.

Do&. 3. The eonverfation of wivesJboHldbefitch^thatit fhwldtvinne their husbands to approve of the true religion* This is gathered from verfe 1.

Renfcn 1. Bccaufe all ihould 5 as much as they can 3 co-operate with God for the conversion of men.

2. BeCaufe this generall Chriftian duty is in a fpeciall man-tier determined and intended in refpeft of thofe, with whom we have a neerer communion.

3. Becaufe love,which doth in a lingular manner belong to man and wife, requires that they mould defire and feek for one-anothcrs greateft good.

Vfc* This may ferve to reprove thofe, which in wedlock fa Jive,that they have no care at all,either to advance Gods glory, or to further their own falvation, in that ftafe : and they aie to be condemned much more, which lb carry themfelves in that ftate, that they doe more and more alienate their husbands from true religion and piety either touching the doctrine, or touching.the pradVifeofit. And if this belongs to wives toward their husbands, much more will h belong to husbands toward their wive?.

DocT. 4. (fonjugall chajiity fhould be joy ned withfeare. This is gathered from verfe 3, Reafoyt. Becaufe not only is impurity to'bc fhunned, but alfb all fufpicionof imr rarity, or ofaminde inclining thereunto.

Vfe 1. This may lervetosdmonifhmanand wife^ tomun all tbofe courfes, that may any way be any blemifh to their chaftity, though it be but in mew or appearance.

2, To adraoniih all Ghriftians, to preferve their fpirituall chaftity with Chrift.and God, with all feare.

Do&; 5. It is not the onfti>ArdtidQrni*i> r but theinward i thae we fliould make Account ef .

This is gathered from verfe 3^. Rtafcn 1. Becaufe the outward adorning belongs to the

vanity

vanity of this world, but the inward is fpiritualllife it felfe. For Chrift and grace is called the inward adorning of the v heart or nrinde, becaufe it makes a man amiable and commends him in the light ofthofe which eftecme and prize it.

a. Becaufe only men look after the outward adorning, and and thole none of the graver fort neither; but God himfclfe lookes after the imvard,.as it is in verfe 4.

3. 2?ecau(e the outward adorning is not durable, but the inward-is incorruptible, as it is in vcrle 4. which is net corrup-tible^ and 2 £or.q..i$»

Vfe. This may ferve to admonim us , every day more and

more to renounce this outward and worldly adorning,and to

looke to the inward and true adorning of the mind and foulc.

D'odh 6. Meckgncfie and mildeneffeoffpirit in womenjt& in

all otherstalfo , is an adorning that is precious inthe fight of Cjod.

This is gathered from verfe 4.

Reafon 1. -ffecaufe many filthy unbefceming things,which arlle from anger and perturbation gf the minde, arc removed by fiich a difpofition.

2. becaufe fucha difpofition is very apttopleafe,and all men defire that others mould be well pleafcd with their behaviour.

Vfe i. Thi« may ferve to refute thofe, which affeft a kind of glory and honour by their fiercenefle andimpatiency.

2. To exhort uSjnot only for civility fake,but alfo for con* fcience toward God to endeavour to get fuch a difpofition.

D0&. 7. Every manjhouldfeeke for examples offuch ver-tues out of Scripture ,and apply them unto himfelfe according to his mvne proper condition.

For women have holy women propofed unto them for ex* amples, verfe 5. So have men holy men.

Do&» 8. In weighing of examples we fheuld have the chief-eft regard to thefe that, are mo ft commended in Script ureo

This is gathered from thofe words, Abraham^ Sara, and the Uhe^ verfe 6.

Do&. p. Then and net before are ws the children of fuch . holy ones^ by a true imitation of them, when we dofo perfift in well doings that no t err our or any ether temptation it able to remove us from this ourpnrpofe andrefelution.

This

This is gathered from the 6. vei (e at the end. For this is propofed in Sara to be chiefly imitated by women, thatdut of her duty, ftie followed Abraham in all his journey, n©r could any tcFrour keepe her back.

Doft. 10. Husbands fooutt Uktwife doe their duty , as well as the wives doe theirs.

This is gathered from vcrfe 7. Reaf, 1. Becaufe there is the fame obligation of Gods law on both fides.

2. Becaufe there is a mutuall relation betwixt thefe duties, that one doth neceflarily require the other.

3. Becaufe the duty of husbands to their wives, and of wives to their husbands is almoft the fame, but that the wife is to doe her part with fubje&ion, and it is the husbands pare to rule.

Vfe. This may ferve to admonijb #/, not rigidly to exz£t the duty of others, and in the meane time to neglecT: our owne.

Doft. II. ft be/ongs unto men to exceH in knowledge and understanding. This is gathered from thole words: according to knowledge,

ReaJ, 1. Becaufe by nature they have a kind of perfection above women in thole things which belong unto knowledge, whereupon the woman is in this place called the weaker vefTell. ;

a. Becaufe by their duty they fhould be the heads of their wives,to dircft and governe them.

3. Becaufe they have greater meanes to gaine knowledge; for as it is not lawfull for women to fpeake in the Church 5 ib neither have they any thing to doe in other exercifes, whereby mens wits are ripened.

VJe, This may ferve to reprove thofe men, that either through drunkennefle, or floth, or the negleft of divine things, or through too much care of earthly things, doe not only come behind women, but children alfb in (bund knowledge and understanding.

DocT:. 12. It is the husbands part to be meek* unto their wiveSp and not to put them infeare,

Reaf, 1 . Becaufe they are not fervants, but companions^

2. Be*

2. Becaufe their conjugall love mould (hew it fclfe in all fuch duties.

- Vfe, This may kxvetsadmanifb as well husbands as wives to beware of harfnnefTe and bitterneffe.

Doft. 13. 7*W </#/v which we owe unto all the coheires of grace and life eternally fhsuld direct and governs our particular duties towards ourfuperiours, i*if?riours and equails.

Reaf I. Becaufe that is the principall duty 5 to which aft the reft are fubordinate.

1. Becaufe that love doth virtually at leaft containe in it all vermes*

3. Becaufe the dignity which redounds from the relation to grace and eternall life, makes all thole that are partakers of that grace, in fomc fort equall, and therefore reftraines contempt, oppofaion, and all kinds of injuries.

Vfe. This may (erve todireil us, in all parts of our conver-

fation with Chriftian men, to have chieferegard to this duty*

Doft. 14 ^Allour converfation, as well in publique m in

private, fhouldbe fo ordered, that it fl/ouldnot hinder; hut rather

further our Prayers.

This is gathered from the laft words*

Reaf. 1. Becaufe otherwile we fliould wrong God him-felfe, in violating his honour.

3. Becaufe we mould diminish at leaft our greateft comfort* which depends upon our prayers.

Vfe, This may icrve to admonip} ut, to take heed therefore, not only of the grofTer fort of fins, but alfo of contentions, injuries, perturbations, and all thole vanities, by which we are made unfit to call upon the name of God aright.

Verie 8. Finally, be ye all of one mind, having compaffien^one of another, love as brethren^ bepittifull, be courteous*

V. f* Not rendring evillfor evill, or railing for railing: but cm-trariwife blefjeng, knowing that ye are thereunto calkd, that ye fhouldinherit a bleffwg.

The

Ihe Anal)fs.

T*

[e Apofthdoth in thefe two vedes briefely comprehend thole duties, which belong unto all foits of men. For becaufeit would.be too long particularly to aefcribe all the particular vertues, nor can there be iuch a doctrine delivered, that ftiould direit * every particular man in his duty, * fingules qua fingulos i as fuch a particular man, as before it was delivered touching matters and fervants, wives and husbands, therefore he doth here commend tome generall duties unto all, from which all particular ones will eafiiy follow. And the firft of thefe is Concord. i. Mutuall fympathy. 3. Brotherly love. 4. Pitty. 5. Courteoufnefle. 6. Chriftian Patience, whereby we doe not only forbcare to curie thole that curie us, bat alio blefle them; of which laft duty, as being the difficulteft of all,he gives a fpeciall reafon,which is taken from che end of our calling, whereby we come to the pofleffion of all bletfings, and as much as in us lyes, ought we to communicate it unto others.

The Doctrines arifingherchence^ Doft. 1. Concord is a vertue^ which all Chrifiians (hottld mightily labour for.

R»af. 1. Becaufe God hath endued all thole, that are truly faithfull, with one and the (ame Spirit, and therefore with one heart as it were. For they have received a new heart of one and the (ame making and nature.

2. Becaule they propofe unto themfelves one and the fame end,and they (hould goe one and the fame way untothat end.

3. Becaufe if there be any difference in other things, which doe not belong unto that way, they are not fogreat, as that they fliouldcaufe anydilcord : For there may be fome difference of opinions in many things without any difcord or alienation of mens minds. And if there be fome difference a-foout thole things, which doe belongunto that way, a bearing one with another, when they doe both earneftly defire the truth., will preferve concord (afe and found betwixt thoft

which

( A Commentary upon the firfl Epiftle ef Peter. J$

which are true GhriAians, according to that afthe Apdftle

y Vfe* This may fcrve to reprove thofe, which for light caufes are eltranged from their brethren, and turne the (mailed dii> ference, even the lea ft controVerfie into dilcord. And how many are guilty of this fault^and how clotely it tticks unto them, may evidently appear* by this, that they cannotlay alide their anger and hatred, no not for Gods fake, for Chrift fake, and their owne Glvation fake. And this we may lee in too too' many, when thcyforbeare to come to the Lords Supper by reafon of thofe contentions, which they maintaine betwixt themfelves and their neighbours ; for they doe thereby (hew that they cannot pray unto God to forgive them their trefc paries, as they forgive others that trefpafleagainft them, and therefore they feeme to love diicord more then God himieire, and their owne ialvatior.

Do&. 2. There fhould he a fympathy fretwixt Ckriftia/tf*

By which word is fignified not onlyafellow-feeangofone arotheis troubles, but aUo of one anothers good, i Cor* it. 26'

Reaf. 1. 2?ecaufe they are members of one body, and all the members looke unto the good or the whole.

2. Becaule the evill or good of one member, doth in fome fort redound unto the reft of the members, by that necre union and communion, which is betwixt them.

3. Becaufe the confent and concord of their wills commands this, that whereof one doth rejoyce or grieve, the cither alfo fhould repyce and gi ieve.

Vfe. This may Cerve to reprove thtt Stoical! hard neffe, which hath taken hold of mens minds, whereby it comes to pafle that they are no way lenfible of the condition of others.

Doft. 3. 'Brotherly love ismoreover areatly to be tmbra-ced-vehich unto concordant Sympathy addes a wllalfo and ended" vow to doe qyodmto others as unto our brethren. Reef. 1 Becaufewe are brethren.

2. becaufe love is the character otChriftian brotherhood.

3. becaufe love is the bond of perfection and the meanes of Chriltian edification.

Vfe. This may ferve to exhort tu to the exercifc of chip grace.

Doft. 4. To ottr lovc&e fhonldjoymwrej^ n hicb lookes only unto the feed that is to be done.

Redf* i. Becaufe true love is by this meanes made moftrna-nifeft, when it is (hewed untothofe which cannot give us thankes.

2. Becanfe in this we doe imit te our heavenly father, who is the Father of mercies.

3. Becaule the fame benefit is greater, when it is beftowed upon one that is In mifery, then when it is beftowed upon a-nother.

Vfe. This may ferve to reprove thole, which feetr.e to love fuch men only, from whom they may expett fomething.

D- &. 5. Together with our love and mercy rvefjouldjoyne conrteoufntffe.

Reaf. i.Becaufe true love and mercy proceeding from the enlargement of the heart, fits and difpofeth the whole man for the doing of good.

2. becaule a benefit beftowed in a rough and harm man-ner, doth in fome fort ceafe to be a bcnefir.

Vfe. This may ferve to admonifh us^ more and more to lay *-« fide all feverity, and to have a. care to beautifie that good which we doe, in the manner of doing it.

Do'ft. 6* Christians foouldnot render evillfjr evilly er ratline for railing.

This is gathered out of the 9. vei'fe. So Rem* 12.17. and M*t/h. 5.3?.

Reaf. 1, JBecaufc the railing or ill-doing of another., doth not loofe the bond, or take away the duty of our lovw.

2. 2?ecau£ this is to be overcome of evii J. Rom. \ a. 2J.

3. 2?ccaufe this derogates from Gods fidelity, and takes that, which belongs unto him, out of his hands, Rom. 12. ip. Trev.72. 23.

Vfe. This may Cerve to reprove thoCe men, that areeafily provoked, and when they are provoked by any injury, thinke that they may doe any thing, and Co give themfelves liberty toexerciie all kind of revenge : and that they doe not this ftom the hatred offinne, but from too n.uch love of themfelves, it doth fufficienrly appcare by this, that when more hajnous and grievous offences are committed againftGod,

and

, and the fame wrongs done unto others; they can heareit and behold k 3 and never be troubled at it.

Docfh 7. it is the duty offtriftians to blejfe thofethat curfe "a>'d wrong them.

This is gathered from the 9. v. at the middle. So Matth. 5. 44. and Rom* 12.14.

Reef. 1. i?ecaufe love and mercy doth in a fpeciall manner require this duty of thofe, which by fuch like fiuiwsmake thcmfelves obnoxious unto curfing.

2. *2?ecaufe we mould overcome evillwith good. Rom* 12.21. 3. tfecaufcwe (hould imitate our heavenly Father. Matth*

5« 45' Vfc. This may fave to exhort us to ufe our felves unto this

perfection.

Do6>. 8. Theremembranceof'ourcallings that it tendsunto bleffng^fbouldftir us up to blejfe others.

This is gathered from v. 9. at the latter end.

Keaf. I. Becaufc that which we have freely received from the blefling of God 9 we mould, as much as in us lies, freely and liberally give. Matth, 10. 8.

2. B;:caufe by this meanes we cxereife and pcrfeft our own* calling.

3. Becaufe by this meanes we (hew forth and advance the glory of God, that beftowed this benefit upon us.

VJe, This may (ewe for direction, very often to medicate upon our calling, and that to this end, that we may be made the more ready and fit for Chriftian duties.

Verft. 10. For he that toiK love life, and fee good day es a let him

refraine his tongue from evill, andhu lips that they fpeake

no guile: Verle. 11, Let him efchew evil/, and doe good, let himfeehe peace

andenfue it* Verfe. For the eyes of the Lord are ftt over the righteous, and his

eares are open unto their prayers : %but the face of the Lordn

againfi them that doe evil',

K 2 the

y6 A Commentary upon thefirfi Epiftle of Peter.

The Analyjis.

IN thefe three verfes, the Apoftle proves by the teftimony of Scripture, that which he had fpoken in the laft place, to wit, that Go dly men (hall inherit a blefling. In which teftimony there isinthefirft place the blefling fetdowne, which all dt' ire, He that will love life^ and fee good day es. 2. The piety of thole, to whom this blefling is promifed, is fynecdochi-cally declared by adiftributionofthe fubjeifts, as it is in the (peech, v» lo. or in the deeds and conversation of life v. ir. 3. The connexion of <. he blefling, with this piety is confirmed by the moft powerfiill caufe thereof, namely, the providence of God, watching over the Godly for their good,ver(e 12. at the beginning. Which is illuftrated by a contrary effect of the fame providence toward thofe that doe evill, namely, that he watcheth over thofe alwayes for evills, v. 12. at the end.

The Doctrines arifing herehence. Doct. l. It is common unto all men, infomefort to defire blejfwg and bappineffr*

For therefore doth he in this place, ufe a common argument to ftirre up all to the practice of piety. Reaf.i* Becaufe* omnia appetunt bonumjW things defiretheir own good 5 & in fbme fort too that which they apprehend as fummum bowm^xhe chiefeft good.

2. Becaufe all nature tends unto its owne perfection, and this perfection is happinefle.

3. Becaufe the nature of happinefle isfach, that if the un-det Handing doth in any manner comprehend it, the will cannot but in feme meafiire defire it, becaufe it is in all refpects defireable .

Vfe. r. Let us not therefore reft contented with a confuted defire of happinefle, but endeavour and labour to ftirre up and to increafe in our (elves the true, genuine and effectuall defire thereof.

2. For dire&ion 3 not to corrupt this defire that is approved of God, or to choake it with worldly defires, but to goe forward and increafe it daily according to that rule, which is given unto us from God.

Doct. j.

; Doft 2. Trtte andfolid pietj is the only way to attainc unto

thefe blefings. \ Reaf 1. Becaufe God hath promised it to the Godly alone. ' 2. Becaufe piety in its owne nature leadeth to God, and joy nes us with God s who is the f ountaine of all good.

3, Becaufe piety it felfe hath that perfection joyned with it, namely, peace of confcicnce and found confolation, which is a great part of happinefle.

Vfc* 1..This may ferve to convince thofe of folly and mad-nefle, that would be happy^ but will not be Godly.

a. To direttus, to kindle in our hearts an earned endea- i vour to be godly by the expectation of this happinefle, and to gaine unto our fclves an aflurance of it.

Dott. 3. The providence of Cjod alone y makes for the furtherance of this piety\and theconfirmation of this happinejfe. This is gathered from v. 1 2. Reaf. 1. Becaufe God by his providence doth fulfill and perfe&all hispromifes.

2. Becaufe the fame providence lookes over and takes care for theparticolar neccflities of the Godly.

3 Becaufe he takes fpeciall notice of all their defiresand prayers, as it is in the text.

Vfe, This may Cerveto exhort us 3 to build up our felves in a.. true and lively faith of this providence.

Verfe. 13. And who is he that mil harmey OH) ifye be followers of

that which is Good f Verfe. 14. But and if ye fuffer any xhingfor righteoufneffe fak*,

happy are ye, and be not afraid of their terrour, neither be

troubled.* Verfe. I 5. But fanUifie the Lord God in jour hearts> and bee

ready alwayes to give ananfwer to every man that asketh

youareafonofthe hope that is inyou? with m:ekzne§e and

feare, havinga good conference: Verfe. 1 6,That whereas theyfpeake evill ofyoa, as ofevilldoers? they mzj be ajhamedthat falfely accufeyour good convcrja-

tion in (fhrift*

K 3 The

The Analyfis.

I Hat which the Apoftle had before propofcd concerning the praftife of piety, he doth there perfwadethenYunto by an argument taken, I. from the erTeft thereof, that by this meanes men arc freed and delivered from thofe harmes,which the wicked feek occafion, to bring upon them, v. 13. 2. From the happineltc adjoyned 3 becaufe no afflictions that are fuf-fered for righteoufnefie and godlinefTe fake, are able to exclude that, verfe 14. at the beginning. 3. He (hewes the right manner of undergoing afflictions, fo that happincfle may follow thereupon, which confifts 1. in the laying afideof that feare and perturbation, which ullially mens mindes are troubled with in their afflictions, in thefe words, be not afraid of their terrour. 2. In that confidence and relyance of our hearts upon God, whereby his name is ianclified, and by ver-tue whereof that immoderate feare may belaidafide. And this confidence is let forth by its proper effe<5t, which confifts in couragious and ready confeftion of the faith; of which confeffion he lets downe two properties, namely, meckexefle and feare or reverence, and moreover he fbewes the helping and preferving caufethereof, namely, a good confeience, and the effect alfo which it will workc in others, verfe 16. to wif, that it will make their enemies With (nameto leave offtheir fpcaking evill of them.

But here-hence arifeth a queftion.

Queft. How can this be made good, which the Apoftle iaith, that no man (hall harme the godly ? Verfe 13.

Anfxver i. 3?ecaufe the nature ofgodlinefie and goodnefle tends thereunto, to winne the minds of all men, and to take cffall ill-will.

2. Becaufe often times alfo it hath this erTeft, that taking away all pretence and occafion of unrighteoulneffe, it doth in fome meafure mollifie the enemies minds, except they be quite and cleane lavage and furicufly mad.

3. Becaufe nemo propri'e Uditnr niji afeipfo, no body is properly hurr but by himfelfeand his own faultjhe therefore that efcheweth evill and doeth good, cannot properly be laid to

be

{ A Commentary upon thefirft Epifile of Peter* ?$

flbe hurt by others, though they do earneftly defire and endeavour to do it*

The Doctrines arifingherehence. Do&. i. Chrifiians Jhould be emulators and followers of that which is good.

This is gathered from vtrCei^ r Reafon i. i?ecaufe they are called to the imitation of Gods goodnefie; Be ye holy a* Jam ho/y : beyeperfeft as your Fattier is per feci,

s. Becaufe they are begotten again unto the im?ge of God, and mould daily more and more be fafhioned thereunto.

3. becaufe there is nothing befides that is worthy of our ferious imitation.

Vfe. This may krve to exhort us, to lift up our mindes, and betake our felves to this holy and divine emulation.

Dott. 2o They that are followers of that which is good are free J from harme.

This is gathered from verfe 13. Reafon 1 . 2?ecaufe ifCjod be for us, who can be againft m ? 2. becaufe wicked mens minds alfo are oftentimes overcome by the goodnefle of the good : as Sfau was moved by the ob-fequioufhefle oflacob.

3. 2?ecaufc the greater* good cannot be taken away from thofe that labour for true godlinefie.

Vfe. This may ferve to comfort us againft all dangers which may befall us by following that which is good.

Doft> 3. To fujfer afflictions for right eoufneffe fake doth net hinder^ but farther our happinejfe.

This is gathered fromVerfe 14. So Matth, ?. xo. ReafoH 1 .Becaufe fuch affliftions make us conformable unto Chrift in the fellowship of his ujfferings, P&//.3.10.

2. Becaufe it is a fingular part of that obedience and holi-nefle, which tends unto happinefie.

3. Becaufe God hath promifed bountifully to reward it. Vfe. This may ferve to comfort us, againft all the evils

which mJy befall us for righteoufneiTe fake and a good conscience.

Do St. 4. We muft lay aftdsthefare of'alldangers wherewith our mind may be troubled.

This

This is gathered from the fame veife at the end. Rea/on I. Becaufe luch ieare is contrary unto faith and <t fore confidence.

2. Becaufeit hath no other ufe, but to hinder us in doing of our duty.

3. Becaufe it is contrary to the honour of God and the Worthineffe of a good caufe.

Vfe. This may ferve to admonifh us. not to give place to fuchpufillanimity and faint-heartedncfle.

Doci. 5« fVe fbouldftrengthcn our hearts againft allfeare y by jutting our truft in Cjod,

Rea/on 1. Becaufe there is nothing elfe whereby we can overcome all feares and terrou; s.

2. Becaufe God hath taken this upon himfelfe, and commanded us to commit our caufe unto him.

3. Becaufe by this truft and confidence God is made the ftrength of our (bules.

Vj<. This may (erve to exhort us, truly to put our truft in God»

Do&. 6* By this truft and confidence wefaviUifie God in our hearts.

This is gathered from verfe 1 $* Reafon i. Becaufe thereby we acknowledge him to be a holy God, that is, a God ot perfett power, mercy, truth and fidelity.

2. Becaufe by t^eeffe&uall acknowledgement^)! this holi-ncflc we give unto him that glory which is due unto his name from our heart?.

3, becaufe thereby we advance his glory amongft others. as well in our actions as in our piofeffions.

Vfe, This may fcrve to exhort us,wholly to rely upon him.

Doft. J. fVe fkould fantlifie God not only in our hearts , but with our mouths alfb^ and in our profr£ion.

This is gathered from thefe words: Be ready alwayes to give an anfxotr. So Rottvio.l o.

Rcafou i. Becaufe we (hould glorifie God not only in our fpirit, but in our body alfo, 1 Cor.6,20.

* 2. Becaufe we mould advance Gods glory,not only in our felves, but amongft others alio.

5. Becaufe

I i. Becaufe out of the abundance of the heart the mouth fpeaketh : we cannot therefore fan&ifie God with all our heart, unlefle we are ready todothefamelikewifewithour mouth.

Vfe r. This may ferve to reprove thofe,which boaft of the (inccrity of their heart, and in the meane time take no care for the holinefle of their heart and word?.

2. To exhort us to prepare our ft Ives for this duty, Ephrf,

4- 2p.

Do&. 8. AU ChriflUnsJhwld be ready nrt only to profeffe the trttfhj but alfo to give a good reafon oftheirprcfejjton.

This is gathered from thefe words: to give an anfaer to every man that asknhjou a reafen of the hope that is in you. And this is not to be understood of all truth, but of the truth of religion 5 nor of all thefe things neither, which do any way pertain unto religion, but of the very fubftance of faith, hope, and religion, as it is in the text: a reafon of the hope that is in you : nor is it either a natural! reafon that is required, or fiich a kinde of reafon that may (top the mouths of every gainfayerj for this all are not able to do, nor doth it belong unto all $ but fbrue foreground out of Gods word, whereupon our faith and hope fhould be built and ftrengthened agaioif all kinde of temptations. Now here arifeth a queft ion.

Quef}. Whether fuch a reafon is to be given to every one that asketh, or no ?

Anfw, No not abfolutely to every one, becaufe we are not to give it to Dogs and Swine, (that is, to uncleane perfbns) without a neceffary caufe, but to every one that asketh us, fb that our profeffion or anfwer may probably at leaft turn to the glory of God, as it is in the text, tofanUife God.

Vfe. This may ferve to exhort us, 1 ferioufly to ftudy onr religion,to underftand the grounds thereof. 2 Freely and in-gcnioufly to declare and defend it upon a good occafion.

DocT. 9. Our prafeffion of religion ffjonldbe with meekene^e in refpeftofmeHy andtvithfeare in refpetl of God,

Reafor, Becaufe by meekenefle we do good amongft men, and the feare of God will ftirrc us up to do our duty,and keep us within the bounds and limits thereof!

Vfe, This may ferve to reprove thofe, which keepe no me; -fure in their words and acYions. L DoS..

Dodt. 10. A good confeience is very neceffary as wellin the fanclification of Gods name, us in the profeffion of his religion^ {

That is, a conference bearing us witnefle, both of the grace of God towards us in Chrift, and of the hncere defire and endeavour of our hearts topleafe God in all things.

Reafon i. Becaufe without (uch a confeience, our faith, confidence, fortitude, and liberty* doth languish and decay.

2. Becaufe fuch a confeience freeth us from all that burthen, wherewith otherwife we fhould be oppreffed, and terrified, and affrighted from doing our duty.

3. Becaufe it ftirreth us up to all the duties of piety; for without the care of performing them, a good confeience can afford us no comfort.

Vfe. This may ferve to exhort us to have a care of our con-(cience, to ktepe it pure before God and men.

The 17 verfe is all one with the 20 verfe of the 2 chapter.

Verfe 17. For it is better^ if the will of God be fo, thatyefujfer

for well-doing, then for evill-doing, Verfe l8* For Chrift alfo hath once fuff*redfor finnes , the pft for the unjuft, that he might bring us to God 3 being put to death in theflejh, but quicknedby the Spirit . Verfe 19. By which alfo he went , and preached unto the Spirits

in prifon. Verfe 2 0. Which fontetimes were difobeditnt , when once the long-fujfering ofCjodwait'din the d*jes ofNoah 9 while the Arke was a preparing • whjeinfew (that ts 9 eight J feules werefaved by water. Verfe 21. The like figure whereunto 9 even baptifme z doth alfo nowfaveus^ (not the putting away ofthe filth ofthe fiefhjbut theanfwer of a good confeience toward God) by the refurre-Uion oflefus (^hrift. Verfe 22. Who is gone into heaven, and is on the right hand of God^ tAngels> and Authorities, and powers 9 being wadefub-je$ unto him*

The

The Analyfis.

IN this part of the chapter, the Apoftle urgeth that exhortation which he had before propofed concerning an endeavour to do well, even unto thoft that wrong us. And this he doth perfwade them unto, i, by a companion which he makes betwixt thofe which fuffer for evill doing : which comparifon although it may feeme to be of a greater or leffer good, when it is (aid, It is better to fuffer forwelldoings yet it is indeed a diffimilitude, which is intimated by this psiW/y extenuation, as appeares by the 19 and 20 verfe of the fecond chapter. For it is thank-worthy and it will turne to our glory, if we fuffer for well-doing; not fb, if it be for evill doing. 2, He confirmes this by the example of Chrift, verfe 18, who though he did moft juftly, yet fuffered unjuftly ; which example he fhewes to be of great force, by the end of his differing ; becaule therefore he fuffered, that he might bring us the fame way unto God ; which that he doth now effectually doe, he fhewes by the caufe thereof, to wit, life and glory, which he aflumed unto himfelfe by his divine Spirit after his fuffering. And to (hew that that effeft, namely, the bringing of men unto God, doth proceed from this caufe, to wit, the Spirit of Chrift, the Apoftle makes a comparifon of the like, betwixt thoft things which the Spirit of Chrift did heretofore in the dayes of AW?, and thole things which he doth now fince the comming of Chrift in the Hem. Heretofore he preached the way of falvation, and patiently waited for the performance of obedience, upon the difbbedicnt he infli&ed condigne punifhment, and a few that were obedient he laved in the Arke : (0 now alfo he preacheth the way of falvation, he waits for obedience, and by Baptifme, as it were a figure like unto the old Arke, he (aves thofe that are obedient and have a good confeience before God, and that by the glorious life and power which he hath in heaven fince the time of his refurreftion, verfe 21, 22. All which things tend hereunto, that we mould hold faft a good confeience, even when we are evill intreated; becaufe it is better as he faid before, verfe 17. and hath now (hewed as well by the example of Chrift, as by

L 2 his

$a A Comment try upon the firft Epiftle ofVeter.

his cffe&uall difpenfation throughout all agt9,as it is, verO 8, 19. of which we may fee more, if wc look hack to chap.2,ver. 2 1. to the end. All the other thing? almoft are explained in the anfwer to'BeHarmine^ about Chiilts descending into hell. The Do&rines atifing here-hence; Doft. I. h was the Spirit of thrift, which preached here-t of ore from the beginning of the world by the Prophets and men «f God, before I hat he appeared in theflejh. This is gathered from verfe i p. Reafcn i. Becaufe the per (on o* Chrift was the fame from everhfting in the unity of the Divine Eflence, fo that whatio-ever the Spirit of God did 3 that alfo may the Spirit of Chriit be truly uid to have donr.

2. Becaufe Ghrift was the Mediator of mankinde from the beginning of the world, in vertue and force ; therefore what-foever the S-irit did., which belonged to the furtherances? the Churches fafety, all that he did by vertueofChriftsmc* diatioiij and that no leffe then fince his corr.ming in the flefh. Vfe i. This may fervetoinltruftusinthetruthofChrifts divine nature

2. To comfort us and urengtrfen our faith,in that we have the fame Teacher, which inftiu&ed the Church from the beginning of the world,and brought ittofalvation 5 and con-icqtiently we imbrace the fame religion, as touching thefcb~ liancc-of itjthat all the faithful! imbraccd from the beginning ot the uorl^.

3. To admonifli us, never to rejeft or make light account of thofe things which are preached unto us out of Gods word, becaufe it is the Spirit of Chrilt, which preachethunto us thofe things, like as he preached unto others from the beginning of the world.

Docl . 2. Thej which do not obey thf preaching of Chrijls Spirit-j wilfully bring upon themf 'Iveseverlafiingdamnation. This is gathered from verfe 1920. Reafon 1. becaufe in negkcYing the preaching of the Go-fpel!, they negledY and refufe the only meanes that can keepe them from damnation, and bring them unto falvation.

2. Becaufe they doe greatly difkoacur Chrift and hi$-Spirit.

Vfe.

Vfc* This may fcrve to admoniffius, alwayes, when we 1 come to the hearing of Gods word, to endeavour to have cir-cumcifed eares and hearts,, ready and willing to yeeld all obedience thereunto.

Daft. 5. God ftfeth much patience andlong-fnffering towards the difobedient.

This is gathered from verfe 20.-Reafon 1. Becaufe by this meanes Gods clemency and mercy is manifested.

2. Becaufe by this patience of God all are invited,and many are drawne unto the obedience of faith.

5. Becaufe this patience makes thofe that are ftubbornely difobedient altogether inexcufable, and Co -juftifics God in his juft judgements.

Vje 1. This may ferve to direct us, to give the glory of this patience unto God, when we fee finners to go unpunished for a time.

2. To admonifh us not to abufe this patience of God, but to make it a meanes for the amendment of our lives , and our own falvation, Rom.i.\.

DocT. 4» fn the defhnclion of the difobedient, God hath a Jbeciafl eye over the faithfully tofave them from the deftrutlion. This is gathered from verfe 2 o. Reafon I. Becaufe he difpoteth his judgements according to his ccrtaine and perfect counfell, not rafhly or confufedly, therefore he paflettaover whom he pleafeth.

2. Becaufe the punifhments of finne mould not fall alike' upon the godly and wicked, for then he would not be a |uft difpoferofthem.

3. Becaufe it (landsupon Gods glory to fave thofe that flye unto him, as he promrfed them in his covenant.

Vfe* This may ferve to comfort us, in the time of publiclc calamities, wherein God revengeth the wickedneffeofmen. Dott. 5. Cjod doth often times preferve thofe that are hi* , tartly by the fame me ones wherby he deftroyeth others.

For it is faid that the Arke faved Noah and thofe feven fouls in the waters and by the waters.The fame water that drowned others, by lifting up the Arke on high, was the meanes of their preservation. So leremy was delivered by the Babylonians , by whom the Iewes were oppreffed. Reafon

Reafox. Becaufe God can ufe the fams inftrument top-reduce divers and contrary effefts, and when he doth this, his glory is che more manifefted; becaufe thereby it appeares that the effeft doth not depend upon the inftrument , but upon God: nor doth this come to pafle rafhly, or by chance, but is ordered and directed by Gods certaine counfel/.

Vfe. Th is may ferve to direel us, in the time of danger not to looke fa much upon the meanes which God ufeth, as to depend upon Godhimfelfc, who can turne any meanes unto the good ot thofe that are his.

Doft. 6. 'Baptifme is fuch a meanes of our fpirituall fal-vation , at the water of the flood together with the lArkty was heretofore ofthecorporallfaftty of Noah and his family.

This is gathered from verfe J I. It is called the Antitype of that water,not becaufe the water was the type of Baptifme, and Baptifme the exemplar of it, but becaufe there is a typi-call reprefentativc fimilirude betwixt thefe two waters. And the fimilitude confifts herein, that as the water of the flood lifted up the Arke and laved Noah and his family in the de-ftruction of the reft, fbbaptiuneftrengthning our faith, and lifting up our fbules unto God reconciled in Chiift, (avesus in the mortification of our finnes.

Reafoff. Becaufe it is Gods inftitution.

Vfe i. This may ferve to reprove thofe, which make little efteecne of baptifme.

2. To direcT us, to fceke this right and proper ufe of baptifme together with it and by it, and to apply it unto our felves to our comfort.

Do&. 7. The outward baptifme doth not faveus of itfelfr 9 but the inward.

This is gathered from verfe «1. Not the putting away of the filth oftheflejby but theanfwer of a goodconfeience*

Rtfafen i. Becaufe outward baptifme is common to the hypocrites as well as to the faithful!*

2, becaufe it comes not unto the fbule.

3. Becaufe it hath no laving power in it felfe.

Vfe, This may ferve to admonifti us, not to put too much truft and confidence in the outward Sacraments, or to relye thereupon,that we are baptized and partake of the Lords Sup-

P« 9

A Commentary upon the fir ft Epi/He of Peter* %j

per, but alwayes to feeke the fpirituall grace of the Sacraments.

DjcTv 8. *Afingular effect and jigne of the inward bap-tifme and ejfetluall grace^ is the anfwer of a good confcicnce toward God*

For when the Apoftle meant to oppofe inward 'Eaptifhae unco outward, in deed of the inward he puts the anfwer of a good confcience, as the proper effcft thereof, by which it may be perceived and knowru.Now by the anfwer of a good confcience is meant all that confidence wV.'ch we have before God of his reconciliation, which cbiefely appeares in our prayers, and in a pious confeflion of the faith, and a holy care of obedience.

Retf.i. Becaufe then are we properly (aid tobefaved, at leaft according to our apprehenfion, when our conferences are freed from the guilt and bondage of fin.

2. Becanfe the peace of a good confcience is part of our glorification.

3. Becaufe fuch a confcience makes us to goe on conftant-ly in the way of Salvation.

Vfe. This may ferve todirect «*, to make it our chiefeft care to keepe a good confcience toward God.

Doft. 9. Such a confcience and our falvation d->th in afpecial/ manner depend upon Chrijis refurretlion.

Redf. l» Becaufe intherefurre&ionofChrirt, Godsfen-tence was declared, abfolving us in him from "11 finne and death. Rom. 4.25.

2. Becaufe Chrift being raifed from the dead. did powerfully accomplifh that, which he merited by his death. Rim.%,

34-

3. 2?ecaufe our conferences are lifted upwards untoChrift

fitting in heaven.

Vfe, Thjpmay ferve to diretl tts t to fix the eyes of our faith upon Ghrift, as he was raifed from the dead.

Doft. 10. Since the time of Chrifts refurretlion, great is his glory and power in heaven.

This is gathered from the laft rerfe. Reafon. 1. l?ecaufe the time of his humiliation and emptying of himfelfe was finiflicd before.

2. Becaufeit was fir, that he which in Angular obedience was mightily humbled, fhculd afterwards be exalted unto great glory ♦

3. Bccaufe this glory and power is neceflarily required, that Chiift might finifh all things, which belong to the fal-vation of the Church.

Vfe* This may fervc to comfort ui^ againft ail dangers and fejtres, feeing we have fuch a Saviour in heaven.

T77TTTTTTTYTVTTTTTTT77TT7^YtO

Chap. IV.

Ver£ 1. For as much then as £V*/? hathfufered for us in the flejk) arme your felves likewife with the fame mind: for that he that hath fufered in the fiefi, hath ceafedfrom finite:

Verfe. 2. That he no longerjhould live the reft of his time in the fiejh 9 to the lufts of men, but to the will of God.

Verfe 3. For the time fafi of our life^ may fujfice ns to have -wrought the will of the Gentiles 9 .when we walked in lafcivi-oufnefc lufts ^ excejfe of wine, revelling*) banquettings^ and abominable idolatries

Verfe a. wherein they thinks it ft range 9 that you run not with them to the fame excejfe ofriot 9 fpeaki»g cvill ofjou :

Verfe 5. Who fhall give account to bim t that is ready to judge the quickjtndthe dead*

Verfe 6. For } for this caufe was the Goffcll preachedalfe to them that are dead, that thej might be judged according to men in the fte/h, but live according to God in the Spirit*

The Analjfis*

jHe Apoftle having fet before us the example of Chrift, in this place he concludes therehence ; that which he propofed to be concluded chap. 3. v. 17. and before that v. 11. thatis, thatallGhrittians fhould efchew eviil, & follow that which is good. And this conclusion he layesdowne in fuch manner, that if a

due

due proportion be obfcived betwixt Chrift as cur example, and Chriftian* that are regenerated, and renewed according t j his image,he (taws it doth ncceffuily depend upon & flow from the ex imple of Chrilt. Hi concludes with fuch a Syl-1 ogiime, as this:

All Chr'ft'uws fyouldb? armed with the fame mixd, concerning fmne andrighteoufn^e i au Chrift himfelfe was :

But Chrift having/fijfjred in the flefo ceafedfremftnne 3 and lived in thefpirit unto Qod:

Therefore a/1 Chriftiansfliouldbewholy bent t andend. avour all that they canto ceafe from fmne or the In ft s of men, and live unto (]od^ or the will of God. Both the proposition & Aflumptionarein v. 1 The conclusion in v. 2. The conclusion is illuftrated by a cemparifbn made betwixt the time paft, and that which is to come; or betwixt that kind of life, which men are wont to lead before their calling, and that, which they mould lead after they are called.

For the time paft he affirmcs,that we lived according to the manner of the Gentilesin all the lufts ofthe fleuV.j. And for the time to come, he denies that we fhould follow thofe lufts, but that we (hould live unto the will of God. v. 2. and the beginning of the 3. It may fuffce Hi &c. where he intimates a reafbn alfo, why we mould now leave off fuch courfes, namely j Becaufe we have too much offended God already in the time paft, and if we fhould abufc his mercy and patience any longer,we could expeft nothing elfe but the revelation of hisjuft anger and indignation, to our eternall confufion. The fame conclufion and Comparifbn is farther illuftrated by anticipation of an obje&ion and difficulty, which might take off our defires and endeavours to change our lives, and live contrary to the fafhion of others. And the objection is this , that it will feeme ftrange unto many ; and for this very caufe will they revile us, and fpeake evill of religion it felfe, verlc 4. Theanfweris, that this is not cur fault, but theirs ; and they (hall give an account for it unto God at the day of judgement, vei fc 5. Which judgement is fet forth by a diftribution ofthe objected upon occafion of that diftribution he makes a new argument to remove the fore-named difficulty out of our minds; namely,becaufe the Gospel 1 had the fame end,and

M the

^o A Commentary upon the fir ft Epiftle of Peter.

the fame effect amongft the faithfuil that art* now dead ; t# wit, that they being condemned by men, did patiently beare that condemnation, and lived according to God in the fpirit, vcrfe 6.

The DocTi ines arifing herchence. DotV I. We Jheuld all arme our /elves with fuch mcditatU *»/, as the contemplation ofChrifis death ajFotrds as. This is gathered from v. I. Retf. i. Becaufe we are thereunto called, that We fliould be matte conformable unto Chrift,

2. Becaufe Chrifts death, c* Chrift crucified is a briefeE-pitomeofall laving knowledge, I Cor, 2.2,

3. Becaufe by fuch meditations we doe more and more put on Chrift, and by his power are our minds ftrengthened and fore-armed, as with a compleat armour, againft all kind of temptations, and in this refp^tt is this phr aie^ arme your felves^ufed in the text.

Vfe u This m-iyfervetoadmonifhus, toarmeourmindes daily with godly and Chrifiian meditations, that fo we may not be expofed to the danger of temptations unarmed and naked; in the bearing of a blow, or fuffering any violence, there is great difference betwixt a man that is armed, and one that is not armed.

2. To dircft us, in our meditations chiefely to contemplate upon Chrift, and thofe things wh'xh pertainc unto his death and reiurreftion.

Dift. 2. He that hath true communion yeiih £hrift^k..th cea fed from finnc , and by meditation thereupon doth daily more and mere ceafefrom it.

This is gathered from verfe 1, at the end.

Reaftm 1. Becaufe our communion withChriftisby the Sri- it of Chrift, which mak s us conformable to his death and re'urreTion, Rom. 6. throughout the whole Chapter.

2. Beerrjie in our converfion unto Chrift, there is alwayes included an aVerfion from hnne by ferious repentance.

3. Becaufe fuch meditations are the ordinary meanes whereby the wbrke of the Spirit is perfc&ed,and our repentance renewed and furthered,

w

Vfe I. 1 his may ferve to reprove thofc,that profileChiiil in word, but in their deeds doe not ceafe from finne.

2. I o direct us, to prefle fuch fyllogiunes and reafonings upon our confciences, Ro?r.6.

Do6t. 3« He that ceafith fxom ftnne , doth not live to the luHs ofmen^ but t« the will of God, ' This is gathered from verfe 2. Reafon i. Becaufe the lufts of linfull men are in themfelves : finnes, and leade unto finne.

2. .tfecaufe thefe lufts fight againft the fbule, and we in our conversion have bound our felves to fight againft then).

3. Because the will of God is the on»y rule of our life, which is altogether contrary to the lufts of the flefh.

Vfe, This may ferve to direct us in the triall of our ftate and condition. For looke how our life is fincerely directed inrefpeft of the lufts of men, and the will of God, io may we certainely judge our felves to be either in the ftate of finne, or in the ftate of grace.

Doft. 4. It feemes more then enough to the faithful! , that before their converfwn they fo long followed the lufts of the flefh, andfafhions of the world.

This is gathered from verfe 3.

Reafon I. 2?ecaufe they are afhamed with a holy fhameof thofe courfes, Rom.6.21.

2. Becaufe they receive no benefit by thcm,but repentance.

3. Becaufe they fee that it was Gods great mercy,that they were at length delivered from them, and from the death which they bring, in the fame Chapter.

4. Becaufe the reft of their time feemes but a little unto them, inrefpeft of the duty which they have to do,in feeking and glorifying God.

Vfe i. This mayfervetocondemnethofe 3 which deferre and put off the time of amending their lives, as if they had not yet finned enough.

2. To admonifh uSj to redeeme the time, and fpend it in advancing of Gods glory, and our own falvation.

Do&. 5» tAmong^ all the viciotu In (Is and courfes of the n-orldy luxury is one of the chief eft ^ whereby men walke in fafewi-w r neffe 3 (xceffe of wine andbanqttetings.

M 2 Reafon

Reafcn i. Z?ecaufe in thefe men do molt of all p amper the fltfh, and have no regard at 2II unto the foule.

:. Becaufe by thefe the lbulc is drowned, as it were in the } lediuresof the riefb,fo that it cannot lift up icfclf UutoGod,. and to divine things.

3. Becaufe thele make way for the devil, and all devil.fli f nnes; and thereupon abominable idolatry feecnes to be jt.>yn-e«d with them in the text becaufe by them many were brought to be pefent at idolatious fealis, and 10 to honour the idol3 themfelves, though in their conferences they made no reckoning of them.

Vfr. This may ferve to admonith us, to beware of thele wkked courfes.

Doct. 6. It ft ernes very Jl'range to the men of the world y that the godly fjottldrefafe to life after that manner s as they live, Rea/on I. Becaufe they think there is a kinde of happineffe in that kinde of life, which for any man to dill.ke, they cannot but wonder 21 ir.

2. Becaufe as long as they are ca: nail, they cannot 1 ightly difecrne thofe fpirituallieafons, which make thefaithriill to abhorre ftch convcrfation.

;. becaufe they meafuiing others by themfelves, thir.fce that all men do greedily deiire ftch kinde of plea lure*.

J'Jr. Th.s may ferve to adrronilh the flthfull, 1. Not to thinke that they do live lb, as their calling or profelfion doth require, imlefle they dofofarreetlnnge thcmielvesfrom the common courfes of woildly men, that they makethemto wonder at them. 2. Not to be troubled at Itch opinions o£ men, tut to take their d.flike, as a token oi Gods good lining and approbation.

Doer. 7. By ihU clienationcf mindes y whichari r eibfrom the difference tf ihe conversation^ betwixt the beleevers and the yr,b leevers^ tfe regenerate and the miregenerate , it oftentim s ccmci to pajfe, that theuxregenrratefpeakeevil/ofiheirxthof OJ..

This is gathered from verfe 5 at the end. For although f&mc 2 re. fo taken with the fplendcur of piety whLh fhines forth in the goaly, that they glorihe Gcd, as it is chap. 2. \e r . 12. and it becomes a ar.eanes of winning them, as it is chap.r.

verie

verfe 1. or at leaft that they areafhamed^as it is chap.?. v.i<5» Yet there are others which take occsfion thereby to blaf-pheme, chiefly, becjulc the godly by abstaining from thofe hits and courles, which they h ghly efteeme, feeme (eriouily to reprove them, as well in their deeds as their worcV. Reafon I. Becauieall they that do evill hate the light.

2. Becaufe fuch a reparation in ccnverfation oflife is as it were a condemning ofthoiefrom whom leparatien is made out of confcience and religion.

3. Becaufe wicked men being blinded with anger and hatred, and judgeing of others by themfelves, d<e imagine that this reparation is ufually made in hypocrifie, & fimulation,not out of confcience and religion,

Vfr. This may fcrve to comfort and ftrengthen our foulcs againft the temptations and troubles which may arife unto us from fuch mens blafphcmies.

Do<5t. 8. God will require an account from men for all fuch blafpbemiefy either in this life^ or at the I aft judgement. This is gathered from verfe 5. Reafon 1. Becaufe his Majeftie is wronged moreinthefe blafphemies, then in moft of the other finnes.

2. becaufe thole finnes are moll hainous, and come neereft tc the linncagainlt the Holy GhoP.

3. ifecaufe they dire&ly tend to the hinderancc of the kingdome of 6bd,and the righteoufnefle thereof.

yfe u This may lerve to admonilh us 3 to take heed of all thofe, that do any way partake in fuch a foine.

2. To comfort us.- becaufe God revengeth luch in juries, wethould commit them unto him.

Docl. 9- God keepes ajuft account of thofe things that are done to the faithfull, not only while they live , but alfo after their death*

For in that tenfe is he laid to be ready to )ndge the efuick^ and the dead^ where by the quick and the dead the faithfull are moft properly understood, as appearcs by verle 6.

Reafon 1. Becaufe God alwayes lives, and his word and covenant lives.

2. becaufe it ftands upon Gods glory, to defend the caule alfo of his fervants thdt are dead, and to revenge their injuries.

3. becaufe

3. 2?ecau(e oftentimes the iniquity of the wicked is not come to its full meafure, before the death of Gods children whom t hey have vexed.

Vfc 1. This may ferve to comfort us, as well in life as in death.

2: To admonifh us not to judgeraflhly of Gods wayesin his patience and long-flifFering; but to compofc our mindes to a patient waiting for the wiflied event.

Do&. 10. The condition ef the fait hfull now living, and ofthofe that lived heretofore in all ages, is wholly ahke^ as touching the fubflance of it.

This is gathered from vcrfe 6. compared with the verfe fore-going.

&ea. JSecaute God is the fame, & faith is the fame; & on the contrary fide alfo.the devill and the world are like themfelves.

Vfc* This may ferve to direft us, not to give way to too much complaining of the prelent age, as if there had never beene the like before; but couragioufly to go forward in doing our duty, that we may do that in our times according to our ability, which other faithful! men did in their time -, who as it is fa ! d oWavid^ *Acls 13.36. after they had in their age ferved the will of God, fell on fleepe in the Lord.

Dodo 11. The jhort compendium of our whole Chriflian life, tSyfo to receive the GofpeUjhat renouncing theflefi wefijould in that rcfpeU be judged according to men, and live according to God in the Spirit.

This is gathered from verfe 6*

Reafon* 2?ecaufe therein confifts all divinity.

Vfc, This may ferve to dire& us> to make triall of our condition by this rule.

Verfe

A CpfumentaryuponthefirflEpifik of Peter, n$

Vcrfe 7. But the end of all things is at hand: beye therefore fiber, and watch unto prayer.

Verfe 8. And above all things have fervent charity among y oar felves :for charity fbill cover the multitude of jinxes.

Vcrfe 9. Vfe hofpkality one to another •, without grudging*

Verie 10. As every mm hathreceivedthe gift, even fominifter the fame one to another, as good fteivards of the manifold grace of Cod.

Verfe 11. Jf any man fpeake, let him fpeake as the Oracles of Cjod^ if any man minifter^ let him do it as of the ability which Cjodgiveth, that God in allthings may be glorified through Iefus fflrifty to whom be fraife and dominion for ever 9 and ever 9 Amen,

The Analyfis.

FRom the laft difcourfe about the judgement of God, the Apoftlc takes occafion to preffe his exhortation to the duties of piety, by that very argument. Firft therefore he layes downe that third argument for a ground, that the laft judgement., the end of all things, is at hand; and thereupon concludes that we muft feiioufly and diligently apply our felves to the duties of piety. And thefe duties he fets downe by an indu&ion of the principall parts, 1 Prayer, with the adjuncts and helping caufes thereof, to wit, temperance and £bbriety 3 verfe 7. 2. Mutaall charity, verfe 8. which he fets forth, 1. By the lingular care, wherewith we mould labour for it above other vertues, in tfreie wprds :above all things ,and then by the degree, wherein we mould have it, and exercife k im this word, fervent: of which exhortation he gives a rea-ibn alfb-from the eflkft, for charity covers a multitude of/inner, 3. To charity he joynes hofpitality, verfe 9. as it were a fpe-ciali aft of charity, whereof he fhewes the due manner how it fhould be ufed, that it fhould be without grudging, that is, voluntary, not by conftrainr. 4. A mutual! communication of all the gifts or'Ood, verfe 10. And the reafon of this duty is taken partly from die nature of the gift in refpeel: of the author

$6 A Commtntary Hpen thefirfl Epijile tfPeter.

t Iior thereof, that it is the grace of God, and partly from that relation, which they that have received the gift, have unto fuch a grace, to wir, that they are not matters, but (rewards of it. And of this communication he propounds two chiefe kinds, which he defcribes and pet (wades them unto, verfe i x. The firft is communication in fpeech, or in the word of God, the defcription and rule whereof is, that it fhould be conformable to the nature of Gods word. The fecond is communication in our abilities and wealth , the defcription and rule whereof is common to both, together with all the foregoing exhortations, taken from the end and benefit of them, that god ift alt things may be glorified ; which glorification of God is let forth by a prefent declaration of it; to whom be praife for ever and ever, ^Amsn.

The Doftrines drawne here hence. Dott. I. 'the end of all things is at hand. This is gathered from verfe 7. Now this may be understood, 1. of the end ofallmen, that live together, becaufe a generation ofrren (bone palfeth away, and fb the end of a 11 thofe is properly faid to be at hand. 2. Itmayalfobythe fame reafon be underftood of the finall condition of all thofe: becaufe looke how every one dyes, fo (hall he continue for ever, either happy or wretched. 3. It may alfo in fome fort be underftood of the end of the world.

Reafon 1. Becaufe thefe are the laft ages,after which there is no comming of Chrift to be expe&ed, but unto judgement, nor any change of worfhip, but upon the confirmation of all thing?.

2. Becaufe the Lord doth not delay the promife of his comming, but prepares all things for himfelfe, and in their order fhewes forth the judgements of that day which is approaching.

Vfe. This may ferve to admonifh us, not to think with the evill fervant that the comming of the Lord is farre ofFbut certainly to look for it, and accordingly to prepare our felves for that day, Matth.24.44.46,

Do&. 2. For the preparing of our felves aright againfl the comming of the Lord 9 it u chief)<rcquired 3 that we jhottldpray continually.

This

A Commentary upon the firft Epifik offeter. ft

This is gathered from verfc 7. Reafon i. 2?ecaufe in our prayers we do ftirre up our faith, hope, and defire touching thofe good things, which the Lord will impart unto us at his comming.

2. Becaufe by our prayers we do turne afide and remove thofe evils from our (elves, which make his comming dread-full unto finners: for by flying unto Gods mercy, we do flyc both from our finnes, and from his wrath. Vfe* This may ferve to exhort us, to be diligent in prayer. Doft. 3. Temperance and fobriety fhouldbepyned-mth our prayers.

This is alfo gathered from verfe 7. It is the fame which is (aid every where, TVatch and fray.

Reafon 1. Becaufe theeffaftuall consideration thereof,that the end of all things is at hand^ makes us to love this world thcleflc, and fo to ufe itj as rirjftt6 abufe it, that if, fbberly and temperately, 1CV.7.31. ,

2. Becaufe theft are the raeanes whereby our priyers are helped and furthered ; therefore it is iaidinthetex%£*/fl-ber and watch unto prayer.

Vfe. This may ferve to exhort us, to make conference of doing our duty in prayer.

Do&> 4 tAbove all things jvejhould labour for brotherly love, that it may be fine ere and fervent.

This is gathered from verfe 8. Not that charity towards men is more excellent then faith hope and love towards God, bat becaufe it is the chiefeft of thofe things which belong unto men, and fhould be preferred before all thofe rtiings,which might any way hinder it.

Reafon i. becaufe love is the famme of the whole hw,and fo containes in it all other duties,

2. Becaule charity covers a multitude of finnes, as it is in the text: amongf men themfelves , that they ftirre not up anger 0 hatred, And contention, Trov. 1 o. I 2.

2. Becaufe charity alio doth in fbme fort cover a multitude of our finnes before God, to wit, that they procure notthe revenge of his anger. For thfe it doth, as a figne and argument, whereby we are the more aflured of the forgiveneffe of our fins, becaufe we forgive others their offences, A/itf.6,15 *

N Vfi

-g A Cemmeniary itfon t he ft ft Epfik of Peter.

yj?. This may ferve to exhort us, to labour for char'ty. T)o6c* 5» HeffuMifi is one ofihefrincipall 4cls of charity.

This is gathered from verfe 9. So &>«• 12.13 H^.13.2.

Kcafcn 1. Becaule in holpitality we do not only communicate our goods unto oil brethren, butourielvesalfobya fami iar conversion.

3. Becaufe it is more acceptable unto others to receive a-little upon (uch an occafion, then in any other retped to receive much, becaufe the feafonablenefle and couiteoufhefle makes that which is given to be the better accepted.

3. Becaufe by this meanes friendship is more increafed then by ot htr bountifull expences.

Ztfe. I his may ferve to reprove the mercilefle mindes and conditions of men, for luxury and covetoufneffe hath quite taken away all hofpitality.

Dv &. 6. The duties of:il?is klndfiouldb eprforme dwixk-out (tru-iffing.

This is gathered from verfe 9. Rrafon j. Becau(c God loveth a ready and cheerefull giver, 2 C or -9'7;

2. became grudging makes the benefit unacceptable to him that receives it.

3. Becaufe grudging is as it were a repenting for doing the duty, and fo makes it void and of no effect.

Vft, The ufe hei eof i^jthat in doing good we fhould watch over our mindes, that they be rightly and fitly diipofed.

D0&. 7. It is ah effice of charity to minifter unto ethers the' gifts Tvhkh tve have received 9 of what kindsjotver thej be* This is gathered from verfe 1 c. Keafon 1. becaufe the gifts of God do in their nature tend unto the glory of God in promoting the good of men.

2. Becaufe to this end arc all the gifts ot God committed unto us, as ftewards of the grace of God, as it is in the text.

3. becaufe this very thing doth the communion of Saints require, to the believing and exercifing whereof are all Christians called.

^Vfe 1. This may ferve to comfort us, in that there is no faithfullChriftian, but hath fome gift, whereby he may mini tier fomethingunto others.

A Commentary upon thefi)ft Epifile of Peter* go

2. To exhort us, every one to ule that gift which he hatb 4 to the good of others.

Do&. 8. Ih txercifing tbofe g'fts , which belong to the freshing or dtdaration of Gods veord^ our chiefs care Jhwld be,fo to carry ourjclves us becomes the word of CfoJ,

This is gathered from verle 11 at the beginning. Reafon i. Becaufe every action rightly ordered mould have a jutt proportion to its objeft.

2i Becauie 16 great is the dignity of Gods word 3 that without fiich a care it cannot be kept fafe, without wronging of it.

3. Becauie all the power of our fpeech concerning Gods word is loll, if it take not its whole ftrcagth from the word it felfe.

Vfc, This may(erveto admonifti, not only the Preachers, that they handle the word of God holily, faithfully, and gravely, but alio all hearers, that they judge aright of the Sermon, and make diitin&ion betwixt thofe Preachers, which ipeake as the Oracles of God, and others, which fpcafce as a humane fpeech or oration; and that they tfaemfelves alio, if upon occafion they mould treat of the word of God in private, mould doe it holily, gravely, and reverently, as it becomes the word of God to be handled.

D0& ?. Hethatwithhuwealthminiftrethtotheneceffities of 'other /, fbonld da it according to the abilitj which he haih received of Cjod.

This is gathered from vecfe 11, that is, he muft do it not by eonftraint, fparingly, and flowly, but wi(th a ready and chceiefull affection, to his power, and beyond his power voluntarily, 2 CV.8. 3.

Reafon x« becauie this communicating is as it were a facri-ficc, wherewith God is well pleated, Heb, \ 3.16.

2. Becauie from this fowing we may expect a great har-veft, of Gods blefling, 2 £V.p.6.

Vfe, This may ferve to admoni{hus,nottoperforme(uch duties according to the fafhion and cuftome of the world, as if their example were our rule, but according to the ability which God hath afforded us.

Dodc. 10. God is to be glorified in all things* As the ApoftIe5iAr.1O.3i,

N 2 Resf.u

%t 0 A Cmm&ary ufon the firft Mpiftk of Peter.

Reafi i. becaufe the glory of God is the end of all things. 2. Becaufe our aftions are not religious,but to farre forth as they are directed to that end.

5. becaufe God will glorifie tbote which glorifie hin£ Vfe» This may ferve to admonihh us, not to imagine that our duty in glorifying God is reftrained to the publick worship, as many u(c to do, but to have a care of this duty in ail things*

Do$. II. Cjod is to be glorified by IefusChrifi* Reafon 1. Becaufein the name.andb? the ^ower of Chrift we do all the good that we do, C0/.3.17.

a. 2?ecaufe we (hould reprefent that which we doe,before God by Chrift.

3. Becaufe we cannot glorifie God by any other rneane?, but by following the exampfe of Chrift., and observing his duc"trine.

Wfci This may {erve to direct us, that Chrift mould be all in all unto us.

Doc*. 12. fVe floutd befo difpefed towards Gad in Chrift^ that wejhoxldnever thinkjof his glory without an elevation of the heart po confeffe Grsd^ which weJbottldclxrijb and-wcreafc.

This is gathered from that doxolone, to ivhcm beyrdfe and dominion for ever and ever, lAmex. For the ApGftle breakes forth into this declaration of Gods glory, being as it were forced thereunto by the meditation of that ditty,which he had now propounded,to glorifie God.

Reafcn 1. Becaufe thereby appeares our inward difpofiti-on to the performing of that duty. 2. 2?ecaufe it is the beginning of the deed. 5. Z?ecauie God mould raigne in our hearts, that we might not fo much upon deliberation, as naturally, be ftirred up, and moved towards him,to the declaration of all thole things which may make for his glory.

Vfe*. this may lerve to reprove the common ftupidity of men, who are nothing at all moved with thole things, which do molt merely belong to the glory of Gods name.

Verfe

Verfe 12. B* clove d^thinkg itnotJirange concerning the fiery tri-aU t which is to try you, as though fome Jf range thing happened unto you*

Verfe 1 J. TSutrepyce, in as much as ye are partakers ofQhrifis fuferings^ that when his glory Jhall be revealed^ye may be gladalfo with exceeding yjy.

Verfe 14. If ye be reproachedfot the name •fChrifl, happy are ]*■> ft 7 " tb* Spirit ofglary ', and of God, rrftetbuponyou \ 0% their part he is eviflfpok^n of,but on your part he is glorified.

Verfe 15. *# ftt let none ofyoufvf rasa murderer, or as a thiefi 9 or as an evill doer^ or as a bufie-body^ in other mens matters.

Verfe l& Tet if any man fuffer as a(fhriflt&yt^ let him not hi afhamed^ but lethim glorifie Cjodon this behalf,

Verfe 17. For the time is come that judgement mufi bstrtn at tht houfe ofQod:and if it firfi begin at us^ whatjball the end be •*■ of them that obey not the Gojptll of God f

Verfe 18. iAnd if the righteous fcarcely befaved 3 where jhaH the ungodly andthefinner apfeare ?

Verfe 19. Wherefore^ let them that fuffer according to the will of God 9 commit the peeping of their foules to him in welldoings as nnto ufaithfull (freator*

The Analyfts.

*THe Apoftle doth here repeate that exhortation.,, to fuffer perfecution aright 3 which he had heretofore ufed againe and againe j becaufe this exhortation was very neceflary, and Containes in it the primary (cope of the Epiftle. But in this place he repeates it as a pre-occupation or anticipation of an objection or difficulty, which might be made againft the foregoing exhortation, wherein he perfwaded them to a conftant care of all the duties of piety. For they to whom this Epiltle Was to come, might thus thinke with themfelves, that by this profeflion and pra&ife of piety molt grievous perfections are like to befall them 3 and that contrary to their expe&ation, and therefore they are not tobcrequefted by walking in the fcme way to heape fo great evils uponthemfelves.Of thefe perfections

(editions therefore the Apoftle warncs them. I. In general J, that it fhould hot feei-ne any new or ftrange thing to any Ghriftian, thereby to be troubled at it, which he (hewer, i. From their proper end, that they are as it were fire to try the faith, fincerity and cceftancy ofthefaithfull,verfei2.' *. From the fimilitude that is betwixt the faithfull and CJurft in fu&ring afflic\ions,in which reipeft they fhould be (b fane from being troubled at it, that they mould re joy ce, which is contrary to perturbation. The realbn of which confluence is taken from the effect, to wit, becaufe by differing afflictions after this manner the faithfull come to partake of glory and eternall joy with Chrift. 3. From the bleflednefle which is adjoyned unto it, in refpeft of the communion of the holy Spirit, who when he is blafphemed by the persecutors,is pre-fent with thofe that fuffer, and is glorified by them, verfe 14. 2?ut that this which the Apoftle hath (poken, may be rightly underftood, he telsthem, that this cannot be meant of every affliction, but of that alone which a man furTers for the name of Chrift, verfe J 4. as it is explained, verfe 15,1 & when a man fuffers not for his owne deferts, but meerely as, or becaufe he is a Chriftian : from which confideration the conchifion which he laid downe before is effectually deduced, verfe 1 6, to wit, that in that refpett he mould not be afharaed, or (b troubled, as M he were afhamed of the name of Chrift, but therefore to glorifie God. 4. From the ruling caufe which orders and governes fiich events, namely, the will of God, whereby he hath appointed a certainetime to exercife judgement in his houfe or Church, verfe 17. at the beginning. For that which is there fpoken of the time of judgement, is afterwards referred to the will of God, verfc 19. 5. To the fame purpofe is the condition of the faithfull fee forth by comparing the condition of the unbeliever verfe 17,18. which is declared by fiich a connexion ; If the condition of the faithfull be fo hard, the condition of the unbelievers muft be altogether intolerable; whence he doth clofely intimare, that we muft neither en vie the unbelieving perfecutors , or revolt from the faith by reafon of perfecutions. From all thefe things the primary conclufion is fpecially inferred, verfe 19, that the faithfull in luffering afflictions would arme them-

felves

felvcs with true confidence., againft all the perturbations and temptations which may arifc unto them from afflictions. The Doftrines drawne herehence« Do&. 1. Affliliions and perfections fhould not fetme 4 new or ft range thing unto Chrift ians. This is gathered from verfe 12. R-afoa 1. Becaufc they were foretold by Chrift and his Apottles.

2. Becaufc Chrift himfelfe and his chicfc Difciples were aCed after (he lame manner.

3. "Secaufe fuch is the difpofition of the world D that we muit alwayescxpeft fuch things from it.

Vfe. This may ferve to admonith us not to be troubled at thete things, as it is in the text.

Dod. 2. The end and ufe ofaffliliions is for the triall of Chriftians.

This is gathered from the fame verfe. See the lame do&rine Chap. i. verfe 7.

Do£t 3. The faith fuR in Coring affliBions and per [ecu-tions are partakers ofQhriftsfufferings. This is gathered from verfe rj.

Reafon i* 2?ecaufe when they fuffer for the name of Chrift, Chrift fuffers in them, according to that of the Lord, Saul, Saul^ why perfecuteft thou met

2. 'Secaufe they are made conformable unto Chrifts death 9 Thil.$. 10.

Vfe* Thil may ferve to comfort us,bccawfc therein we have matter of rejoycing, as it is in the text.

Do&. 4* From thefe affliliions ,iffte fuffer them joyfully, roe have a fure argument of our et email joy and glory to come hereafter.

This is gathered from verfe 13.

Reafon 1. Becaufe they that afe partakers of Chrifts death, arc partakers alfo of his refurre&ion and cverlafting life, Rom. 8.17.2 £V. 4.11.

2. 5ecaufe that joy which we have in afflictions 9 is the irft fruits of our eternall joy and glory.

Vf«. This may ftrve to admonifh us to learne to fuffer joyfully for the name of Chrift, lames 1.2. A Us 5.41.

Doft.

Do&. 5» The reproaches which the faith} : tiH fttffer for rod* linejfe fake, are to be reckonedamongfi thofe perfections, which they fitffer for the name of Christ*

This is gathered from verfe 14. Reafon 1. becaufe they tend to the dishonouring and disgracing of us.

2. Becaufe they (hew that the mindes of the authors of them are as ready to bring greater evils upon us, if occafion fhould fcrvc*

3. Becaufe reproaches doe worke more Upon fome mens minds then reall injuries.

Vje. Thismayfervetoadmonifb, 1 all men, to take heed that they have no communion with the wickechvorld in fcof-fing at any part of true piety. »; The godly, to have a if eciall care, that they be not moved at fiich reproaches, but to beare them with the fame patience, that they ought to beare other perfections*

Doct. 4. Jn theft ref roaches which the godly fuffer fir the name ofQhrift , the Spirit ofg§d is in afpeciall manner blofphe-meden the one fide t and glorified on the other* This is gathered from verfe 14.

Reafon, Becaufe looke how farre forth the faithful! make profeftlon of true piety, fo farre forth are they the temples of the holy Ohoft : therefore when in that refpeft they are reproached, the holy Ghofl is evill fpoken of: and when they hold fait and adorn their profeflion notwithstanding thefe reproaches, the fame Spirit which is evill fpoken of by the reproachers, is glorified by them.

Vfe 1. This may ferve for terror to thofe that do reproach others.

And 2. For comfort to thofe that are reproached.

Thofe things which are in the IJ verfe, were handled before cap*2.& 3*

Doft. 7. (jod hath certttine and appointed times to execute his judgements.

This is gathered from verfe 17 at the beginning.

Reafon 1. Becaufe the patience and long-fufFering of Gdd muft have their time.

2. Becaufe there is a time alfo required, that men may fill up the meafure of their finncs, 5. Becaufe

3. Ikcaufc there arecertaine opportunities of time, Wherein Gods judgements areexecuted with greater benefit, riven they could be at other times^ ' toil ■

PJei'This'may fcrve toadmonifh M,n.o£to cono'enine 'God ahy way dither' of flownefic or rafhridfiftftft re%'ft;Qf his judgements, but to icit well fatisficd in his moft wile ordering of all thing.".

Doc"t. 8. Judgement doth .often begin,at the ho»fe of\Go4 s that is, at the Church* ■

This is gathered from the fame place* 1 [ .£

Reafon 1. Becaufe the finnes of tbofe, which profefieGods n:ime 3 do in a fpeciall manner wrong Gods name and his honour , and therefore the more they offend God, the more Ought they to be puniihed.

2* Becaufe Gods chiefe care i?y to p&rinVhis Church by fuch chaltifementr,

3. Becaufe God oftentimes ufeth the unbelievers as his in-ftruments to correft his Church j they mult therefore be firft tolerated, th«t they may accomplish Gods conn fell, and afterwards puni(hed 3 becalife they have dohefo wickedly.

Vfc This riiay ferve to direct us, not to be troubled fa minde, when we fee the Church affiled be fore and above other people, but to acknowledge Gods divine ordering of it.

Do&% 9 -The judgement which Cjod exercifeth upon his Church, is a tnufi cert due argument of the moflr fever e and hea* ie judgement that fhall in its due time come upon trickedmen and unbeleevers.

This is gathered from verfe 17,18, So/<?>\25.29. Reafon 1. Becaufe God dcalcs with his Church as a Farther, but he will deale with others^as a Judge.

2. Towards the Church in themidft of judgement he remembers mercy, but towards the wicked and unbeleevers he exerciteth revenge.

3. Becaufe to 1 the beleevcrs judgement worketh together for good 3 but in the unbelievers it hatfrrio fuch mitigation. >

Vfe 1. This may be.for comfort t,o the faithfull in their afflictions.

2. For terrour to the unbeleevers in their per (editions and ' carnallfecurity. O Doc>.

A Commentary ttpon ihefrfi Epftk ofPeter.

Doft. 10. They thatfnpr for the name of Chrifl^ dofr§-petty Jriffer acecrding to the W&. of God*

This is gathered from vcrfc i p. compared with ver. 14 1 d.

Reafon 1. Becaufe their finncs oftentimes are not the cau-fes of thefe afflictions, but the will of God to make triall of them.

2. Becaufe it is the revealed will of God, that fuchaffli-cYions are the lot of the faithfull, and the way by which they tifually come to the kingdome of God.

3. Becaufe this (uttering of fuchalfli&ioiisijpart ofour obedience to the revealed will of God.

Vfc. This may ferve to comfort us againft the trouble of thefe affli&ions.

Doft. 11. They which fuffcr in this manner, may commend their fenles unto GoL

This is gathered from the fame verfe.

Reafon 1. j?ccaufe when they fufler for the name of God, God doth in fomefort furTer with them,and therefore their caufcisGodscaufe. 1

2. .Becaufe in that duty which we performeuBto God, as his fervants, we may expeel: protection from hinji, as our Mutter.

5, Becaufe while we are expofed unto danger for Gods fake, God cannot but take care of us. ' .,

Vfc- This is.a life of confolation, and it is expiated and fet forth by the ApoiUeP^/, 1.7m'.i.i2.

DoC-1. 12. Theyfeottldd) this by well doiag.

This is gathered from the lams verfe. So Rom.i.

Reafon 1. Becaufe they cannot futrer for the name of Chrift but as theyfuffer for welldoing. fo

2# Becaufe they cannQtcprderye the liberty of their confidence, but by a good confeience, that is 3 by-wed] doing.

3. becaufe to commend an evill caufennto God 3 is D to make God as it were the Patron of evill.

Vfc* This may ferve toadmoni(htrs 5 .£o take heed, that we doe not deprive our ielve? of this g£eat,,priviledge by evill doinf.

Doft. 13: Godisafaithfttllprotetteranddefinderofthofe that commevd their fouUs unto him*

Q Reafon 1,

Reafon i. Becaufe it is eafie for him to preferve our ibules, as it was heretofore to make them: and in this refpe& he i$ called in the text, God the Creator not the Treferver,

2 . 2?ecaule it ftands upon his glory to do this.

y Becaufe the fidelity and truth of his promifes requires as much.

This may ferve to comfort us in all (traits and adve-rfities r Let them commend their foules undera fait hi ? ptllCreator: (aith thcApoftle.

Chapter V.

Verfe I. the Elders which are among you I exhort^ vohoamalfo

an Elder y andawitnejfeofthefujferingsofCkrifty andalfo

a partaker of the glory that/hall be revealed, Verle 2. Feed the flockjfC-od-which is among you^ taking the 0-

verfight thereof \ not by conftraint^ but willingly : notfor fil-

tlrj lucre^ but of a ready minde, Vcrfe 3. Neither as being Lords over Gods heritage', but being

enfamples to the flock: Verfe 4. And when the chiefeShepheardjhallappeare , yejhatl

receive a crowne of glory thatfk'deth not away*

The Analyfis. j Ere is a fpeciall exhortation propounded towards the Elders, that they mould performe their duty and office in a holy manner. The duty in gene-rail is fet downc to be, to feed the fl > ck, whereof they were made overfeers, by a diligent overf ghr. and care of them, ver(e 2. at the beginning. And withall it is detained by 3 conditions that are in a (peciall manner required therein, which are fet forth by a dehortation from the three contrary vices, that are oppofed to thofe three conditions. I. The firft condition is, willingly to feed the flock ; the contrary vice whereuntois, to do it by conftraint. 2. To do it readily and freely : the contrary vice unto this, is, to fecke after fifthy lucre thereby. 3. Not only in doctrine, but in

O a . example

j c 8 A Commentdryupon thtfirft Epijlk of Peter.

example of lite to go before the Churchr; the contrary vice where unto is, to Lord it over the Church. This duty being thus declared and defcribed, they are perfwaded unto it by therewardthat is adjoyned, whichfor that caufc all fauhfull [hepherds do receive^ veri'e 4- at the end. Which reward is fet foith both by the internall nature ofk, that it isacrowrteof glory that fadethnot away j and by theauthoijr ar.d g ve of it, to wit, that the chiefe Shepherd our LordJsiiisChriil, wH give it; and alfo by the time of this giving of it, when tkcxaiei'e Shepherd ihull appe lrc^thatis, at the ial* day of judgement. N >w thi* exhortation., that it might be the more eftc^u \il, and might worke the more upon them,is u ge i and fet forth by the per f on c^ Peter ^ who was the miniih ing caufe there-if, *«. From tU«-pAiicyai)c|feilow(bipofchef<ime.^U'' tfoM.-Pptr arj Elder prayed the other E;ders to do their duty. 2» From the knowledge which he had andthetertimo-ny which'he could give of the aiflictions ot Chrhi, which he ffcrffered for ^he Church, the remembrance whereof mould ftir op^ all (hepnerds to a diligent cat e of the Church. k jw From jJfeAatfkaMg expectation which he had of the glory to comej which glory he promifeth to ail (hepherds in the name ot the 'chieieihepherd.

The Da&rines drawtie hcrehence.

Dofr. 1. Thrfe exhortations■ aremtf effeBuall which are propounded in an humble, manner.

This is gathered fr <m verfe 1. where the Apoftle praye?, not command^ in humility and charity SoT hil. j.p. 1 Tin e 5.1 He prayesth Eiders alfo as a fellow Eidcr s althcu^ he Was placed in a higher degree, as Apoftlc.

Rea/on 1. Because by this manner of doing it appeared that he which exhortb doth not aime at hU'owne good, but the good of another.

2. Becaufe by this manner of doinghis zeale mewes it fdfe to be the purer.

3. Becaufe he, to whom fuch an exhortation is made, is feonuiired thereby, and lo takes it theea(ier and better.

Vfe» This may ferve to direftus, in all our exhortations and admonition? to have refpeft unto this.

Do ft, 2. It m*k£* the exhortation the more effcttuatty

rvhen

when a manfpeal^es snt of certnineJzdgemsnt and communion of ajf-ftion.

This is gathered herehcnce, that 7VA?>-mikes way for his exhjrution, in chat he was a witnefF? or the furK-rings of Chriit, and fo had a certainc kn-uvicdge of thofc things vvhicli beluig unto Chrilt, and th t he was partaker of the fame glory ; and therefore he was afTe ^ed after the fame manner himl lte,as he defired they fhould be. ' Reafon i. 8ec aule knowledge gives ability and authority, and communion of affection addes. zealc and charity to the exhorutioi;.

2. Became theft two will take away thofe obj tVions, which ufually hinder the efficacy of the exhortation j namely, either that he gives his judgement of things that he doth not know, or ellc at lealt he is an unexperienced mnj,of whom it nny rightly be faid, Jf thou vperthere^ihonwoiildcft think* otherwifr.

ZJf, This may ferve to direct us to get knowledge of thofe things which we ixhort others unto, and affections alfoan-fwei able thereunto.

Doft. 3. Men Jbould be exhorted in a fpeciallwanner unto thofe AurieSy which bdongmto their proper or particular fttnUi* 9ns or calttngt.

This is gathered fromverfe 2« where the fhepherds are exhorted to feed the fljtk.

Keafon i. tfecaufe every maris particular tuncVion is that condi ion wherein God hath placed him to advance his glory.

2. Became a'man* faithfulneflc h moit of all made triull of in that conditio .

3. Beeaufe the duties of our generall calling mould be exercised in every Chriltims partial.arconditi n.

Vft* This may ferve to a imon.lh every oi.etotafregrcateft * ere ot thofe duties which arepro^ei tohiscaiLngorcon-dition*

D >&. 4. It is the proper duty of a Shepherd^ tofeedihe fiockjhat is committed to his ch irge* 1 his is gathe-ed from vcrfe *. &taj on 1. Becaufc the theuhcids are appointed for thecdi-

fioauuo

fication of the Church: now to feed is nothing elfe, but Co life all meanes that arc appointed by God to procure the edification of the Church.

a. Becaufe Paftors are properly given to the faithfull that are converted, who as new borne babes ftipuld be nourished and brought up with milke and food, untill they come to perfection.

3. Becaufe the overfeers of the Church mould take mod care ofthofe things, that are moft neceflary for the Church ; but it is moft neceflary for the faithfull being imperfect, to have their fpirituall life preferved and increafcd by feeding.

Vfe* This may ferve to admonifli, 1 The Minifters not to thinke that it is a light or common duty that lies upon them, but that the very life of the Church doth in fbme fort depend upon their labour and Miniftery, and therefore fo to carry themfelvcs, as befits and becomes Co great a duty.

2. The peop!e 3 not to expeft from their Minifters vain and light things which might tickle their eares, but to come to a Sermon as to the Lords Table , and feeke for fpirituall food to feed their foules unto everlaft ing life.

DocT. 5. Paftors Jhmld ferforme their duties willingly, not by constraint*

This is gathered from the fame verfe. Now by conftraint is meant that forcing which proceeds from outward things, whereby a man performes the part of a Minifter in fomc fort, either to avoid poverty, or difgrace and infamy, or the cen-flire of others.

Reafan 1. £ecaufe that which is done by Conftraint,comes not from the heart as from an inward principle, nor from the Spirit fan&ifying; and therefore it is not a duty pleafing and acceptable unto God.

2. Because that which comes not from the heart, and is not done willingly,is done only perfunctorily and for fafhion fake, nc t with that diligence and care which God requires.

3. Becaufe that which proceeds not from the heart and the deereft affection of the fbule, doth not udially worke upon other mens mindes, and therefore is not effe&uall to the edification of the Church, which is the end of the Miniftery.

Vje. 1 his Should adtnoniih us, to look not only to the undemanding

derftanding, but alfo to the difpoiition of the will and heart in the Minifters of the Church.

Do&. 6. They Jhonlddo the fame of a ready mi»de 9 not for lucre.

Now by lucre is meant all kinde of worldly profit, which men acquire unto themfelves, either in doing the thing, or in getting fame, or in gaining friends, and the like.

Reafon 1. Becaufe that which depends upon lucre or fome (tich likeend, muft neeefTarily be applyed thereunto, and this is to corrupt the word of Ood, 2 Cor. 2. j ).

1. Becaufe that which depends upon mutable things, that alfb it felfe is mutable and inconftant.

3. Bscaufe he which feeketh after lucre, is not a Minifter of God, but of Mammon.

Vfe. This may fervetoadmonifh, 1 The Minifters, not to follow after lucre. 2. The people not to fuffcr their Minifters to be tempted by poverty, and Co to be the lefle cheerc-full and ready in performing their duty, Heb. 13.17.

-, Do&. 7. the ajfettation ofLorMint-Jfc Jb>ottId be farfrom Chrifis Minifiers.

This is gathered from verfe 3.

Reafon 1. Becaufe they arc called to meerc fervke, not to Lordlinefle.

3. Becaufe Chrift himfelfe, whofe Minifters they are, did purpofely live amongft men as one that ferveth,that he might" leave an example unto thofe that (hould minifter unto others in his name, Luke 22.27.

3. Becaufe the worke wherein they are imployed, is not fubjeft to the command and authority of men. For men cannot command religio»,but only perfwade unto it.

4, 2?ecaufe the Lordlinefife of Minifters alienates mens mindes from their teftimony, becaufe they neither willingly fubje&themfelves to fuch as affett LordlineflTe, and they fup-pofe too that thole men* whom they fee to ftudy their owne glory and power, do neither look after the glory of God,nor the good of the Church.

Vf» This may ferveto admonifh all Minifters, to take heed not only of all afFeftation, but alfb all fhew ofLordhnefle. Now thefe men have a fhew oi LordlineflTe, 1 That would

have

have others in Tome fort to depend upon their authority. .2. Thofe that prefcribe fomeihing as neccffary to be believed or done, which is not taken out of Gods word. $»Thofe that expound the will of God it fclfe too imperioufly, having no regard to the intirmiry of thofe with whom they have to doe. Daft. 8. Ministers fhoulA go before the people not only in dottrine, but in example al[c%

This is gathered from verfe 3. Reafon I. becaufe, they are called to feed the flock with all their itrerrgthj and therefore they fhouldedjfle the Church not only by their words, but by their deeds alfb*

2. Becaufe a wicked life doth either utterly deftroy their preaching, or at lead much weaken it.

3. Becaufe a good example is ofa lingular force, in that it fheweth that that very thing may be done, which he preach-eth mould be done,

4. Becaufe it takes away all prejudice out of mens minds, and all fulpicion of affe&ing LordlineflTe and vame glory, when they lee Minifters ferioufly to do that, which they propound and perfwade others to do. . "

Vfe* This may ferve to exhort, firft, the Minifters, to labour to leade an exemplary li^e. Secondly, the peopIe,to imitate the good life of their Minifters, for therefore are they propofed as examples. The common vices contrary to this duty, are: 1. That many obferve thofe things only in their Minifters, which they may carpe at or calumniate, and not thofe things which they fhould take notice of, with intention to imitate them. 2. That many imagine that there is a fpeci-all kinde of holineffe belonging to Minifters, which others are not bound to labour for. 3. That many excuse their wicked conrfes by this pretence, that they are Lay-men, not Ec-clefiafticall or Clergy-men.

Doft. 9. LMiniflersJhouldexpeZl the juft reward of their labour andcare> not from men^ hut from Chrifi, This is gathered from verfe 4.

Reafon 1. becaufe Chrift is the chiefe (hepherd,and Lord of the fl. ck, as it is in the text.

2. Becaufe they muft expe& many injuries from men, and thofe good things which .doe happen, are not iiich, or fo

highly

highly to be efteernedof, as that they fhould depend upon them.

3. Bccauie they will labour to pleafe him mou\from whom they expeft their reward. Now they mould pleafe Chrift, rot men. ^

V[e, This may fcrve to comfort gedly Minifters againft thofe troubles, which they finde men to make againft them. Doft. 10. Their rewardis a crowne ofeternaH glory, Reafon 1. Becaufe glory is the reward of the faithfull for all kinde of obedience towards God: Now in the Mimftery there is a fpeciall kinde of obedience.

2. Becaufe thofe that did drive or ranne lawfully in a race, there was wont to be a Crowne fet before them; lb for thofe that carry themfelves well in the exercife of tbe Miniftery, befides the glory common to all the Saints, there is a fpeciall kinde of addition prepared, which is like as it were a crown. Vfe, This may ferve to exhort Minifters, couragioufly to contemne all temporary ignominy and difgrace for this Crowne of eternall glory.

Do&. 11. This (\owne of glory fhall be fully given At Chrifis [econdcomming to judgement.

Vfe. This may ferve to admonifh us,patiently to perfevere unto the end.

Verfe 5. Liktwifeye younger y [ubmityour[elvesunto the elder: yea, all of you be fubjeft one to another^ and be clothedroith ■ humility : for God rejifieth theproud, andgiveth grace tt the humble,

Verfe 6, Humble your [elves therefore under the mighty hand of God} that he may exalt you in due time,

Verfe 7. C*$ tn & *Uj 0Hr C4re H f on him, for he carethforyou*

The Analyfis.

TPHe Apoftle having in the former verfcs defcribed the duty

of the Elders towards the Church or the younger <btt,and

perfwaded them unto it, he doth tricre-hence cone udsthe

duty of the youngee towards the elders by a comparing of

P things

j, 4 A Cemmcniary upon thefrfl Epfile of Peter.

things that are alike unto it, as the firti word of che 5 verfe fhewes unto us, Likewife, This duty is in generall pointed out by fubje&ion, which is fet forth by the other duty, that is due not only to the Elders, but alfo to all the members of the Church, by reafon of that nature which it hath common with the former; and it is alfo called fubjc&ion in thofe Words,yca % all of you befubjeH cnete another* Now this fubje-ftion as well unto the Elders as unto all,is firft defcribed what kinde of fubje&ion it ought to be, to wit, not only outward, but proceeding from the inward fcbje&ion of the foule unto God, be clothed with humility. And that it is meant of humility towards God may be gathered from verfe 6, Secondly, He doth perfwade them alio unto this humility ; 1. Becaufe it is an ornament of the minde; that by the way. 2. From Gods blefling adjoyned, which followes thereupon, God gives grace unto the humble t which is illuftrated by Gods curfecon-trary thereunto, that fals upon the proud, God re/ifteth the proud. Thirdly, he doth urge and prefle them unto this fub-jeftion towards God, verfe 6. Humble your [elves therefore, and he ihewes the proper reafon of this fubjeSion, which is the mighty hand or omnipotency ol God : and withall hee CXplaines that reafon, which he had before propounded con-cci ning the blefllng and grace of God towards the humbIe 5 to wit.that by that grace they (hall be exalted: the time of which exaltation is marked our, that it fliall be in due time, that hee may (XsJtycu in due time In thc2aft place by anticipation of a dole, but weighty objection, whereby this fubje&ion is u-lually made very difficult, he fhewes the true manner thereof, to wit, that it mould be joyned with that confidence, which cads all care upon God, Co that no feare or worldly care can hinder this fubjc&ion, which confidence he doth perfwade them unto by that eflfecluall providence which God hath over the faithfull for their good, verfc 7, at the end. For he careth for you.

The doctrines arKing herehence.

Do&. I. there is.the like duty of the people towards their ^JPaflorSy as there is of the Paftors towards the people-.

This is gathered from verfe 5 at the beginning* Like-wife ye younger. Now by the younger in this place is chicfcly meant

the

the flock, which depends upon the Paftors, becaufe the Paftors and Presbyters were for themoft partchofen ofthofe that were elder in age, and therefore the greateft part of the flock confided of younger?. Now their duty is faid to be like, not for that it is in the fame kinde, that the people fhould guide their Paftors, as the Paftors do gu dethe people,but becaufe there is the like reafon of both their duties.

Reafon 1. Becaufe the fame God and Lord both of Paftors & people, hath impofed and prefcribed to both their duties.

2. becaufe that relation which is betwixt the Paftor and people, requires a mutuall intercourfe of duty. # •'

3. Becaufe the Paftors labour and care is made void, if the people do not in fome fort anfwer the fame.

4. Becaufe the Paftors care and labour, tending to the fal-vation of the people, deferves it.

Vfe. This may ferve to reprove thofe that are very curious and rigid in exacting their Paftors duty, when in the meane time they are nothing carefull of their own dude.

Doft. 2. The duty of people towards their Tafiors cenftfts chiefly infubjeEiion.

Reafon 1. 2?ecaufe their Paftors are (et over them in Gods name.

2. Becaufe faithful! Paftors propound nothing elfe to themfelves to obferve, but the will of God, whereunto fub-je&ion and obedience muft neceflarily be yeelded.

3. Becaufe in the calling of their Paftors, they did either exprefly or covertly at leaft promife this very thing*

Vfe. This may ferve to reprove thofe that come unto Sermons, as Judges, to play the Criticks, not to fubject themfelves to the will of God, and fuch as caft off all difcipline as an intolerable yoke.

Do<5t 3. There is a kindoffutyeftion alfo due unto all Christians*

This is gathered from thefe words, Be yee allfiibjeti one to another,

Reafon I. Becaufe asoccafion fhall ferve, we fhould humble our felves to performe the meaneft offices unto our brethren.

2. becaufe we fhould fubmit our felves unto the private admonitions of our brethren. P 2 3. Be-

3. 2>ecaufe wc mould with all patience bcare all the infirmities of ou;' brethren.

Vf( . This may ferve to reprove the arrogancy and pride of men, which cannot endure any fuch Cub} eftion. Doft. 4. Humility is a great ornament* Reafon I, tfecaule humility is a lingular vertue, and in fome fort the foundation of all the reft.

a. Becaufe it makes us acceptable unto godly men, to whom in th's regard we are made more profitable.

3. Becauleit doth greatly commend us in the fight of GW, when for his Take we are lubjeft not only to our fuperiours and equals, but alfo to thofe oi the loweft degree.

Vfe. This may ferve to refute all chofe, that feeke for honour and reputation by arrogancy ; and fhunne humility as ic were a vile debafing of a mans felfe. Doft. 5. (Jodreffieth the prottd. Reafon x. Becaufe the proud refill the will of God.

2. 2?ecaufe they feeke unfitting things , or at leaft not after a duemanrer.

3. Becaufe whatfoever proceeds from pride, turnestothc difhonour of God, to whom all fubjeftion is due.

Vfe. This may ferve to condemne proud men.

Doft. 6* God fivethgrace to the bumble. Reafon 1. Becaufe the promife of grace was made to humility.

2. becaufe hux/ility isthedifpofingandflttingofaman for to receive grace.

3. Becaufe only the humble men have a worthy efteeme of Gods grace.

Vfr. This may ferve to exhort us, greatly to labour for humility.

Doft. 7. The ftrength andporverofGodfhouldflirreusuf to fubjeclion towards him.

This is gathered from verfe 6 at the beginning. Reafon f. Becaufe it were madnefTc to refill the Almighty. 2. Becaufe Gods omnipotencic is the protection of thole that humble themfelves before him.

Vfr* This may ferve to admonilh us not to fuffer our felves fo much as in thought to be led away from our obedience towards

A Commentary upon thefirftEpifik tfTetek^ j• j j

wards God, but from che medication of Gods omnipotency and our own infirm ty to increafe daily more and more in humility.

Doft. 8. God will exalt tbs humble indue time* This Is gathered from verfe 6 at the end.

[Reafon i. B».caufe glory is the reward of obedience.

2. Becaufe they glorifie God, and therefore God will exalt them according to his promife, Tbofe that honour me 9 I mil honour.

Vfe. This may ferve to direft us, to feek for true exaltation by humilitie and fubraifllon.

Do&. p. they that humble themfelves before God , may fafly 3 and alfo Jbould caft all their care upon God, This is gathered from verfe 7.

Reafon 1. Becaufe this i§ Gods covenant, that he will be alwayes all-fufficient unco them that walke before him.

2. Becaufe Go i by a lingular care and providence watcheth over thofe that have a care of his glory, & feek his kingdome, as it is in the text, He carethforyou*

x Vfe. This may ferve to comfort all the godly, becaufe God hach freed them from all care 5 and they fhould imbrace this libertic by true faith, and putting their truft in him, and apply it to themfelves.

Verfe 8. Tie fober^ be vigilant: becaufe jour adverfarythe'De-vill 9 as a rearing Lion walketh about ^feehmg rvhom -he may bkvoure:

Verfe 9. Whom refiftftedfajlintbefaith,knomngthatthejam* affliftions are accomflijbcd in your brethren that are in the world.

Verfe 10. But the God of aU grace, who hath called us into his et email glory by Chrifi Iefui^ after that ye have fuffered a while, make you perj r ec~l, fi'ablifb^ftrengthen,fettleyou.

Verfe 11. To him be glory and dominion for ever and ever.

n/fmen.

The

I

The. Analyfis.

FOr conclufioh of the whole Epiftle* to the foregoing Exhortations there is fdjded one generall one, which doth moft neerely belong to the fcope of the Apoftle, to wit, that notwithstanding all opposition, difficulty, and temptation, they (hould conftantly perfift and go forward in that grace, which they had received. Now this care is defcribed, i by two duties, which belong to the due manner thereof, fober-neffc, and vigilancy. l» The neceflity of theft duties is (hewed by the grievous danger, to whieh otherwift they mould be expofed. And this danger is fet forth by the efficient caufe thereof, the Devill, of whom the Apoftle makes a defcripti-on to that pnrpofe.- i By the opposition and enmity which he hath againft us ; in refpeel whereof he is called, our adver-fary or enemy. 2. By the manner and degree of that enmitie, that it is joyned with cruelty, as of a rowing Lion. 3. That befides this cruelty there is over and above in him very great diligence and greedineiTe to do us hurt, in theft words : feek? ingwbomhemay devoure. Now the Apoftle gives us warning, that we muft not yeeld to this enemy and danger which he threatens us, but refift it, verfc 9 at the beginning, which is nothing elft, but not to fuffer our ftlves to be removed by his temptations from the grace of God : and the chiefe meanes of this refinance he (hewes to confift in the ftedfaftnefle of our faith; which faith may in this refpeel: be wonderfully confirmed by the example of our brethren in the world,who have experience of the like afflictions and temptations of Sathan. Agreeable to this exhortation he addes a prayer verft io. Bt-cauft the fuccefle of all our endeavours depends, upon the .grace and blefling of God : And in this prayer he beftecheth God to ftrengthen the faithfull, and make them perfect in all grace,at the end of the verfe, make you ferfeEl i ft*bUJb :i flrengtb-en, fettle you. The arguments whereby he confirfnes their faith that they (hall obtaine this petition, afe two : 1. The alKufficiencie of the grace of God in it ftlfe, in which refpeft this title is given unto God, that he is the God of all grace. 2. The communicating of this grace in the calling of the

faithfull

A Commentary up an the fir ft Epiftk efPettr. up

fakhfull, in thcfe words : who bath calledyou : the grace of which Calling is (hewed, firft, by the end a nd fcopc, that it is, to partake of the eternall glorie-of God. Secondly, by the ptincipall caufe, in Chrifl Iefw. Thirdly, by the condition that goes before the accomplishment of this calling, and properly belongs to this exhortation of the Apoftle untoconftan-cic in afflictions, to wit, becaufe we are fo called^unto eternall glorie, that in the meane time we muft fuffer afflictions, after that'ye have fuffered a while. In the laft placetipdn^occafion of this prayer he addes a rtligibus doxolog?e 3 glorifyin^ Gfed, verfe it. wherein is contained both the lait end of that paction, and a confirmition ofthe fame that it fhall be heard j at alfo an iridfreft exhortation to the faithfull, to bend ail their care ^hereunto,, to: glorifie Gods name really and effectual.ly» by perflating in the grace of God. CI

The Dottrinesarifinghere-hence.'

Doft. I- We kadneed to watch continually i *Be vigilant, Reafon i. Becaufe finne and danger doth naturally fteale upon us, if we do not refift it.

2. Becaufe we cannot do ou*-duty withorit diligent care and labour, and therein confifts the manner of watching.

3. 2?ecaufe if we could avoid danger,& obtain out defires, if we did not feeke it with care and diligence, it would be no praife to us, nor peace of confcierrcc.

Vfe. This may ferve to directuf, to imitatewatchmen, which watch and ward to keepe the Citie; the like diligence mould we ule in keeping our foules, to examine all that goes in and out, our thoughts affe&ions, words,and aftions, together with the occasions of them, what they are, whence they came, and whither they tend.

Doft. 2. That roe may watch as we ought to d», it is required that we Jbould be fober.

Now by foberncfle is meant the moderation of our affections touching all worldly things.

Reafon i. /?ecaufe the cares of this world do fo burthen the foule, that they leave no place for fpirituall cares. -

2. Becaufe the care of the world doth draw and diffract the minder fo that although it doth not altogether exclude religion; yet it doth diminifh and weaken it.

3. Becaufe

3. Bccaufc under the fhewof Tome worldly profit,pleafure, or honour 3 we do oftentimes admit of thofe things,which betray and deltroy out foules,

Vfc Thi$ may ferve to adrnonifh us not to drown our felves in the tfiings of this world, but Co to ufe the world, as if weu-

feditnot, i C or -7*3 l *

Doft. 3. We have fitch affiritaatlenemj^ that we had need to watch and ward continually againft him, Reafon 1. Secaufe he is full of fpirituall malice and craft.

1. Becaufe his diligence is anfwerable to his malice.

3. becaufe he is moft cruell, fceking not to bring (bme (ball inconvenience upon us, but our utter deftruft on.

yje. This may ferve to adrnonifh us, never to be fecure, but day and night to be mindfull of that danger wherein we are, Doft. 4. We mttfl coaragiottfiy refijt the DevilL I his is gathered from verfe 9. Reafon 1. becaufe he is fuch an enemy, that we can make no peace or league with him.

2. tfecaufe they which yeeld unto the devill give them-felves up into his hands, as being overcome.

3. "Secaule the courage of our minde to refill is a great pare of fpirituall victory.

Vfe, This may fcrve to exhort us, to ftrengthen our mindes in all things to make this reiiftence.

Doclt. 5. Thechiefepowerofrefifling t confiftsinaftedfaft faith*

This is gathered from thefe words, Whom reffiftedfaft in the faith*

Reafon 1. 2?ecau(e faith layes hold upon Chrift who overcame the devill, and inhimtbeylay hold of victory itfelfe.

2. becaufe faith laies hold of the truth of all thepromifes, whereby the foule is invincibly fortified.

3. becaufe faith, feeing it is the foundation of all grace, if it be ftirred up and ftrengthened, it continues and ftrengthens alfo all the other vertue?.

Vfe, This may ferve to direct us, to have a ipeciallcareto raife and build up our faith.

Doft. 6, The examples of other heleevers dot make much for the confirmation *four faith in afflitlions & ether temp at ions»

Reaf$»

Reafon i. Becauft thereby Jtappeares that fachcouflitts are not contrarie to faith and pietie.

2. Becauft therehence we have a cloud ofwitnefles, to ftievsr, that at length we mall obtarne the vi&orie by faith.

Vfc* This may ftrve to direft us, to ftablifliourmindes more and more by fuch meditations.

D©&. j* AH thofe things which we defire , either for ettr felves or for ethers untofalvationy we twtjl asks of(joi*

This is gathered from verft io, compared with the Foregoing verft. For all thofe things which the Apoftlehad before required of the faithful!, he doth now at the end ofthe Epiftlc in their name crave of God, and he askesitwithdifcretion* as appcares by that particle, But as if he mould have faid> Although all theft things which I have propofed unto you by way of admonition, exhortation, ana confolation, are duties which you ought neceflarily to do, yet it is not to be expe&ed, that you (hold accomplish it by your own ftrength: I do therefore call upon God, (which you likewift mould al-wayes do ) that he would increaft his grace more and more in you,whereby you may receive both to will and to do all theft things*

Reafon I. Becauft of our ft Ives we caii doe nothing that is good.

2. Becauft in fuch like purpofts and endeavours we are let* ted and hindred by divers temptations, and fuch as arc mod ftrong through our kfirmitie.

3. becauft all our fpiritualiUfe proceeds from God, and of him mould we aske it.

Vfe 1. This may (erve to admonifii us, not to reft in good purpofes and intentions, but alwayes to fcekefor grace from God, to accomplish the fame happily.

2-, To direft us,when we reade, heare, and meditate upon Gods word, to water it, as it were, with our prayers, that ie may be fruitfull.

Note, By fuch conclurions of the Apoftles, wherein they do clofe up their Doftrine with prayer, theMinitters c-fpecially are warned and admoniflied, after their Sermons to defire God to give both themfclves and the people grace to

CL obfervc

obferve thofe things,which they have learned in the Sermon: and others alfo are admonifhed diligently and earneftly to fcek the fame, both in publick with the Minifter, and in private by themfelves.

Do&. 8. fVeftand in need of manifold grace.

As it is fet forth by divers words in the text: Make perfect, ftahl'tjhy ftrengthen^ fettle 5 which may be thus diitinguiftaed, that te make ferfetl is to adde thofe degrees of grace., which are yet wanting : to flablijh^ is to protect and defend from temptations and dangers: toftrengthen is togive inward power and ftrength : and t$ fettle } is to fatten the root it fctfeof grace more and more.

Reafon I. 2?ecaufe all tho(c good things which we have;, we have but in part.

2. Becaufe we are affaultcd by continual! temptations, and are over and above prone to revolr.

3. Becauft great and manifold is that perfection, whercun-to we are called.

Vf* This mayfervetoadmonithus, not to reft in the beginning?, but by much prayer to aske much grace of God*

Dotfl. 9. God is the fountains andauthor of'allgrace.

For this title is given unto God in this place, becaufe it is moft agreeable to thepeticion for manifold grace. For Holy Men in their prayers lay holdof that inGod, and propoie thofe titles of God unto themfelves.. which mike molt for the furtherance of thofe prayers which they make.

Reafon i« *Z?ecaufe God hath in himfelfe infinite riches of grace.

2 .Became grace is not given but by grace, and not for any merit of our own.

3. Z?ecaufe every degree and all kinde of grace is revealed and exhibited unto us by God in the Gofpell.

Vfe 1, This may ferve to dirett us tobuildupourfelves m this beliefe of Gods grace.

2. To admonifh us, not Co to reftiri that grace which we lave received, as if there were nothing farther to be looked

after

after, becaufe God is God not of this or that particular grace, but of all grace,

D. £b , 10. The ch'ufe effeU efthisgrace t which is in */, £ our calling*

R'afox r* tfecaufe before our calling we lye in (inne and (pirituall deatrn

2. Becaufe by our calling wc come to the hope of etern ill glory; who hath called you into his eternal!glory, as it is in the text,

3, Becaufe in our calling wee are ingrafted into Jeflm Chrilt, that by him we are brought unto this glory, who hath called joh unto eternall glory in Iefm Chrift, as it is in the text. . - I, I . ^

Vfe i. This may (erve to admonim us, to labour to make our eflfe&uall calling more and more fare. •

2. To exhort us, to give God all the thankes for this calling, and to leade a lifeanfwerable thereunto, which (eemes to be aimed at in the text,wuthat for this eternall glory where-unto we are called, we ftould contcmne all worldly things, whether good or evill.

Doft. 11. The fujferings of this life are not repugnant t* the comfort of this glory.

Reafm 1. 2?ecaufe wefufferbutawhile: for although the time of affliction may feeme long, yet it is but fhort, if it be compared either with eternall death, which the wicked (hall differ, and we have deferved j or with eternall glory where-unto we are called.

2» Becaufe thefe afflictions are the way, whereby according to Gods wil we come unto glory.

3. Becaufe glory it felfe appeares the more glorious for the afflictions going before.

Vfe. This may (erve to comfort us againft all the (uiFerings of this life.

Do&. 12. For this grace of God we fhould give all glo* ry unto God.

This is gathered from verfe 11.

Qjl Reafon 1.

JLeaftn i. Becaufe therein confifts our thankfulnefTc. 2. 2?ecau(c therein alfoeonnft* the perfection of the work of grace.

Vf<> This may ferve to admonifh us, not to give place to luke-warsienefle, but to make (uch high reckoning of the fiving grace of God, that upon every mentioning thereof our mindes fhould be ftirrcd up fmcercly toglorifiethenameof God, and alwayes endeavour fo to do.

.

'

iThe end of* the firft Epiftle*

A Commentary npon the SeeottdEpiftk of PeUr<

A BRIEFE ANALYSIS

of the Second Epiftle Generall of iint-l J -E' T E R.

jn —li - - .

——_

1

-

Chap. I.

Verfe i. Simon Peter \ a Servant-^ and ah ^pofile of Iefus £hrift 9 to them that have obtained like precious faith with us, through the righteoufneffe of Cjod, and of our Saviour Iefus Chrifi*

Vcrft 2» Grace and peace be multiplied unto you^throughtht v_i ^k$QT»ledgejf(jM % andofjefus our Lord.

The Analyfis.

Uch kinde of writings, as well Ethnick or profane, as facred, are uiiially divided into three parts, whereof the firft is, the Superfcription, Salutation, and Preface, z. The Epiftle it felfe. 3. The Subfcription or Conclufion. But more accurately me thinks, we may fay, that the preface and conclufion are only adjuncts of the Epi« ftfe,.which depend upon the Epiftleit ielfc, and areaKbufe-full thereunto. But in this Epiftle only one of the(e adjuncts is uftd, namely, the Preface. For there is no fubfeription made, or any (uch concluiion, as is ufed in the Epiftles of Tauly and in the firft of Teter. The Preface is contained in foure verfes, and it coniifts of two parts, a falutation, and a confirmation of the falutation : that in the two firft, this in

the

the third and fourth verfe. In the falutation there are tfaofe three things exprefleJ, which are in every aftion ; namely ,the agenr,the a&ion it Celfe, and the objf&of it. For Co is there theperibniaiuting, theperfons (alutcd, and the falutation it fclfe. The per Ion faluting is defcribed, firft, by his name ad-joyned. Secondly, by his office adjoyned, and that both generally that he is a fervant of Jefus Chrift, and fpcciall, that he is an Apoftle of hi?. The perfons fainted are defcribed by a fpeciall adjunct, whichisinftead oftheforme 9i namely^ by faith ; which faith is fet forth, firft,byacomparifon oTthe like, that it is like precious with the faith of the Apoftles.

2. By the principall efficient caufe, God and Jefus Chrift.

3. 'By the meanes thereof, out* righteoufnefle. The confirmation of the falutation containes, 1. the good that is wiffi-ed, which confifts of two parts, Grace^ and peace, 2. The degree and quality of this good, bemttltifljed. 3. The helping caufc of this multiplication of good, which'is the ■kgon* ledge of God and lefus Chrift.

This is the Analyfi?.

As for the perfon 9 he hath a double refpeft. For he is here considered as the Author of the Epiftle 3 and alio as the Author of the Salutation : in the former refpeclwehavethefe Doctrines.

DocT. I. The very names of Chrifts famous Difciples, were heretofore of great force for the confirmation and advance mem of the truth in the Church.

For to that end did the Apoftles ufaally ietdowne their names in tncEpiftles, which they wrote unto the Churches.

Vfe. This may bee for exhortation, that we alfo according to our abilities mould labour Co farre with thofe amongft whom welive,that our names may be like precious ointment, "and may make (bmething for the edification of others.

2. It may ferve to reprove thofe,Which Co carry themfelves, that they aieaxlifgraceto godHnefie,and to the Church.

In the latter refpeft thcperfbnyeeldsusthisobfervation. Doct. 2. The falutation ofthe ^Apoftles and Minifiers of God is more highly to be prized.

Keafon. Becauie it is not only a good and godly prayer, as are the falutations of all the faithful!, but it is alfo a minifteri-

all

A Comment try upon the Second Efiftlt ef Peter* \iy

all application of the good things which Go J communicates unto us by them. For it proceeds not only from a pious af-fecYton, but from their lingular office and duty.

yp. This may lerve to admonim us, not to negleft or con-tcmne fuch bleftings,whether they be publick or private.

D0&. 3. Jt is an honourable title, ifAnunberiqUtljAnd defer veil y called a few Ant ofQ'odor Chrift*

Reafon. Becaufe the ch'iettft men in the Church of God alwayes gloried in this title 5 not only the Apoftles and Prophets, but alio Kings and Princes, as we fee in t)*vid.

Ypi This may ferve to comfort poore Ghriftiam that have no titles whereof to boaft. For if they be the fervants of God and Chrift : t hey have no eaufe to envic othew,orto complain of their owne condition. Now that it may be knowiae who are the fervants of God, we niuft know that there are two things, as it weleeifentialltbafervant, 1. To depend upon his Matters will and pleafure, for direftion in hisworke. 2. To referre all that he hath to the ufe and profit of his Matter, not to his owne* So alfo every faichfullfervantofGod, 1 depends wholly upon Gxl for the dir*&ion of his life, not upon himfelfe and his owne counfell, nor upon the examples and cuftomes of the world, much lelTe upon the fuggeftions of thcflefhandthedevill. 2. He refcrres himfelfe and all that he hath to advance and fct forth the glory of God.

Doel. 4> Thofefervants of Chrift which are caKedtsfpO'* ftlsS) hjve the cbiefrft authority in the Qhurch of (Jed* ■

For that is the reafon why Tetcr faith that he is an Apoftle of Jefus Chrift. All the faithfullare Chrift9 fervants, but they are not Apoftlesreven the ordinary Minifters themfelves, although in a large fenfe they may be called Apoftles and Em-balTadours of Chrift, yet not irrthat fenfe as Veter^ Vaul^ and thehke are called. For the word Aptftle^ in this and the like places, figniftes not only an EmbalTage, but a lingular privi-ledge or prerogative in that embalTige. Now the priviledge of the Apoftles above other Minifters confifts in thele foure things: FiiftjInthemanneroftheembafTage,^/^' that they were called neither of men, nor by men but immediately of Chrift.- Secondly, in the office impoled upon them by vertue of this embaiTige, viz, that t.hey were c i fly (cm to plant

Churches*

Churches, to teed and build them up. Thirdly, in the object whereabout their labour mould be imployed, •z/fc that they were fent noc to any one Church, but to divers, and for the cororerfion or the whole world. Fourthly, in their gifts and aflittance of the Spirit, which alwayes accompanied this their etnbaflage, viz,, becaufe in executing this their office, as well in preaching as in writing, they were freed from all errour. As in the Creation of the world God fir ft made light, and afterwards (et (bmelight9 in the Firmament of Heaven to give light upon the Earth: So alio in the re-creation and reftituti-on of the world, God firft gave light in Chrift himfelfe, who was the Sonne of Righteoufnefle, as he is called in Scripture, and afterwards ordained the Apoftles, as great lights , to bring this light upon the Earth. And this is it which our Saviour faith unto them 2 Te are the light of the world.

Vfe 1. This may ferve to exhort us 3 to give God thanks,that he hath not left us in darknefle, to wander at uncertainties, but hath (et up theft mining lights for us,by whofe meanes we might be directed unto heaven.

a. To admonilh us,to observe alfb and believe thofc things which they have prelcribed us. For We muft receive the writings of the Apoftles after the fame manner, as we mould receive Chrift himfelfe, if he were with us on earth.

3. To refute the Pope, who brags that he is an Apoftle, and hath Apoftolicall authority, (whereupon alfb he cals his (eat at Rome, Apoftolicall,) when as he hath not 10 much as one of thole conditions, which are neceflarily required to make an Apoftle*

Hitherto of the pet fon (aluting. It followes now to (peak of the perfons falutcd, where we have thele Doftrines.

Do£t. 1. The AyoftL-s wrote not pr&perly to the unbelievers^ but to the £hurch.

For fo here and elfewhcre are they delcribed to whom the Epiftles are fent.

Reafon. becaufe the preaching of the Gofpell , not the writing, is the effedtuajl meanes of converfion. The writing and reading do more properly lerve for the confirmation and edification of thole that are converted 3 then for the firft con-yerfion.

Vfe.

A Commentary *pon the SecondEpiftk of Peter. \ \ 29

Vfe. Thit may fare to cxhoit, firft of all, that they wil! principally apply themfelvestmto Sermon?. Secondly s thofe that nave received fome benefit by Sermons, thatth«y would alfo diligently apply themfelves to the reading of the Scripture, that they might more and more confirme and edifie them (elves.

DocY. 2. Faith if the prober marke of'difference , whereby theChurzhhdiftifi<rmfitdf/*d& 'all other focieties.

For therefore are the ChilHans here defcribed by faith, that they may be diftinguimed from all other men : and the fame which in other Epiftlesare wont to be called the efe&jthe called, the Churches of God, thofe which are in God the Fr-riier,; and in Jefus Chrift, arc in this place barely called the faithful!.

'°CJP. a This may fervetoadmonifhus, ifwewll'l make our calling and the condition of our falvation fare, then to labour efpecially to obtains faith, and alfo to increafe it more and more.

Doft. 3. The faith of Chrift ions is a rmft precious pr<^ pjftm

Therefore it is here called precious faith ; and in the former Epiftle,Chap.l.v.7. faith is faid to btmore precious then gold that perifhetf:.

VJe i. This may ferve to exhort usy to make more account of faith then of all worldly things, according to that of Chrift: What Jkall it profit a man togaineihe whole world, and lofe his ownefonle, or faith f

2. To comfort poore Chrifthns which have no poffefli* onsin this world. For if they have true faith, they have that which is more excellent then filver and gold.

DocT. 4. The faith of common Chriftians is as precious as was the faith of the Apoftles,

Which it not to be'tmderftobd of the degree or quantity,but of the nature or quality.

Reafon. Becaufe the faith.of all ChtiftianJlayes hold of the fame good, viz. Chrift and his benefits* Hereupon 'Paul cafe it common faith: for as one that is fick of the Falfie, that ta-keth fome precious thing with a ftiaktng hand, dothpofflfle it as well as the other, that is ftr ong; fo the faithful], though

R they

they be weake, it they do truly lay hold of Ghrift, have him to be their Saviour as well as they that are molt ftrong*

Vfe. This may ferve to comfort ^eakeChriftians; for if they have true faith 9 though it be but like a graine of Muftard feed, they have the fame comfort that the Apoftles themfelves had. It they be truly knit unto Chrilt, though it be but with a (lender thred as it were, yet they hold Ghrift as well as they that are tyed unto him with the itrongeft cords : which yet is not fo to be taken, as if we were not to feeke for a ftronger 2nd tar it faith; for although the weake pofiefle the fame good that the ltrong do, yet they have not the fame fruit and benefit ofthispGiTeflfion.

Docl:. 5. The caufe of this precious faith is not in any man 9 hit in therighteoufnejfe cfGod and Chrift*

Now by righteoufnefle is not meant any recompenceof defert 5 but the faithfulneflfe and truth of the promiies, which depend upon the meere goodntffe oi God. And thefe promi-fes made unto Abraham\\\\vXt\ re, that his feed mould be as the itarres of heaven, and the fand of the Sea, cut of al! .nations j and they were afterwards often repeated by the Prophets.

life 1. This may (crve to refute thole,,tnatafciibe it unto mans free will; fo that firft they make the calling of the faith-full to be uncertaine, as if the promifesof God could be made void; and then they take away the glory it felfe of mans conversion from G >d, and give it unto man.

2. To exhort us, to give God thankes,for this fo incompa* rable a good.

The Doctrines thatarife from v. 2. Docl". I. AH fplntuallgood things , are contained in thefe two words, Grace and peac

For by Grace is meant both the free favour of God, and alio the application and manifelration thereof in the hearts of the faithfulljby the operation of the holy Ghoft, in the word and Sacrament?.. And by peace is meant quiet nefle of mind, which.is thefiuit of grace. So that Grace is the fir ft benefit, and Peace tbejaft* And therefore all benefits that pafle be-tweene are »n> luded th-.rein, as in two excretes. Hereupon in all theEpifties almoltthe Acoftles prayer and (adulation

is

A Commentary upon the Second Epifile of Peter, is contained in thele two : ToTimothy and Titus, headdcs mercy alio, Cjrace, mercy and peace* But that is only an application of the lame thing, which is figniried by grace, and lor a peculiar rcatbnis added in thole Epiftles., becaufeTV-mothy and Titm wanted a fpeciall kind of grace, in relpeft of ths fervice, which :hey did undergoe in the Churches, in regard of their age, atidthofe divers temptations, whereunto they were obnoxious in that Service. In the old Tdlament peace onely was ufually wiftied in their (Mutations, without any mention of Grace ; but yet grace alfo at that time was underliood : 2?ut in the time of the new Teftamenr, which is the time of grace, and wherein all things are more fully delivered, it was moil: fitting, that grace fhould be named in fuch 1 ke 1 alutations.

Vfc, This may Ceiveto exhort and direct #/, above all things to with grace and Chriftian peace unto aJlthofe, to whom we are well-wifhers.

DocT:. 11. The dtfires of the faithfttll are chiefly for thofe /pirituallgood things^ Grace and peace,

KeaCon, TheReafonoftheColle&ion is this, becaulethc Apoftle in this beginning of the Epiftle, labours to get the good will of thofe to whom he writes, by (hewing the prayer that he had made for them: Now he could not effect this, if his prayer were not according to their defirejf or if hefliould havewifhed any of thole things, that they cared not for, fuch a wifh would have done no good with them.

Vfe. This may (erve to exhort us all, to examine our (elvea according to this rule. For if wee make no reckoningat all, of the meanes and inftruments of grace, but doe rejeft or de-fpile thole, that labour moft to procure this grace and peace for us, we have caufe to feare, that we are yet farre from the nature, and difpofition of true belecvers.

Doft. 3. They which have gone farthefi in faith and grace, have yet need of grace*

This is gathered therehence, that the Apottte wiiheth grace unto thofe, that have obtained like precious faith,with the A-poftles themfelves.

V(e. 1. This may ferve to refute the Papifts of theit merits.

2. To exhort us to humility, and continuall prayer for the

grace of God. R z Do&#

j 3 2 d Commentary upon the Second Epiftle &fPeter.

Do&. 4. Without Cjrace f there is no true peace.

Grace is the caufe and foundation of peace , peace the ef-feft and fruit of grace; it is the inheritance, which Chrift left unto his difciples alone, Iobn 14.27. Ifay 48. laft. For this peace is not an external! and worldly peace, but fpirituall and internall. Before we are partakers of grace, we are called in Scripture, Cj0As enemies^ fo thatwedoe wage akindofwarre againft God himfelfe, and therefore alfo again ft th« Angels ofGcd, and ether of his creatures. Now by grace, and by it alone is peace made.

Vfc This may lerve to refute andreprove the folly of thofe men, which fo pleafe themlelves, in that outward quietnefTe which they enjoy, when in the meane time, they are utterly void and ignorant of the grace of God.

Do&. 5* We mnft fecke not only for grace anhpeace^ but alfo for great abundance cf it.

This is gathered from that word, Cjrace attdptdce be ntulti-flyed. For the good things of that grace aYeiach, that they cannot be too much: in this there is no finning in excefle. Hence it is that the ApoftlejFW/alwayesexhorcs.the faith-full, and prayes alio that the faithfttfl may abound more and more in all grace. And to the >Ep^ans he propofeth the breadth, and leRgch^and depths and height of this grace,that thpy may Wrooted and grounded in it, Chap. 3. verfe 18.

■Vfe 1 i This may lerve to refhte and condemne thofe, that fo reft in fihe^refent grace which they have, or feeme to have,, that they looke for no more. Such do thofe men fee me to be, .that thinke they know enough, bele^ve enough, love enough, ■See. Ahd,therefore they neglecYboth the publick and the private meanss, whereby they might be farther edified. The fiate of a Chriit;an in this life it? a ftate of building, not perfection: therefore as he would (lew himfelfe to be a foolifh builder, that mould reft in the middle ofhisworke, and not make up the perfeft ftru&ure, fo alfo in a Chriftian life.

ia To* exhort us to ftirre up our felves, and labour for more abuhdint gitace and peace.

^Argument 1. The firft argument may be taken from the

natUFe of grace and peace, which is fuch, that he that hath

ojice 1 to&ed the Iweetneflfe- 'thereof, cannot but deme a fuller

' ^ draught

draught of it, liV.2.23. Defirethejinceremilkei&c.

Argument 2- From the imperfedt. degree, that we have yet attained : We are for the mod part, as new borne babes, as the Apoftle fpeakes in the fame place.

^Argument 3. From the will of God, to whom nothing is more acceptable, then that we mould feeke for plenty of his grace, Ifuy 55.2. Trov.p.

Argument 4. From the finne or guilt, which followes the negleft of that duty. For as amongrt men, if one mould kt before us moft preciou? wares,and mould commend the:*n,and alfo offer them freely unto us, he could not bat take it ill, if we mould rcfufe them: fo much more may we think that Gods anger is incenfed towards thofe,trut neglect and defpife the riches of this grace, that he hath £et before them and commended unto them.

D )$'. 6. Cjdd is the only author of grace and peace* This is gathered from 1 Peter 5.1 o. God is called the author of all grace. Hence by a kinde of appropriation he is called the God of graces in another place he is called the Father of mercies^ and God of all confolationst^nd grace alfo in this fignification i s called the grace of God; fo alfo of peace we finde in Scriptures, that God is called the god $f peace^ and true peace is every where called the peace of God. Vfe r. This may ferve to refute all the Papifts, that mani-Feft the contrary both in their words and pra&ife. For they are wont to call the blefled Virgin the CMother of grace : (o alfo they runne unto her and to other Saints, as if they were the authors of grace and peace.

2. To inftruft and confirme us in this truth , that the bellowing of grace and peace depends upon the meere good will and picafure of God. For when God is called the Godefg-ace^ it is meant alfo that he is the Lord of grace, who can according to his good pleafure give it to whom he will, and deny it to whom he will. This is gathered from 1 Thejf. 5. 23. and 2 Theff.%. 16. for he that in the former place is called the God ef peace , in the latter is called the Lord of peace. Therefore when we fee that grace & peace is granted unto fome, & denied unto others, we mould reft fatisiied in the good will of God, according to the example of Ghrift, MatthA Q. For by fo doing we give glory to God 3 as is evident, 3.To

3. To exhort us 5 to pray unto this great God to give us grace and peace.

D0&. 7. fefus Chrift is the beginning of all grace and feme*

God is the firft and principal! author, and Co alio Chrift, . as he is God : but as he is God and man, our Mediatcur.fb he is the beginning ordained by God, as the head, from whom all grace is to be derived unto his members, as into the veflels of grace j Co that God is as it were the firft and principal! fountaine, Chrift as thelecondary fountaine, in whom is hid all grace that is to be given unto the faithfully and the raithfull themselves are the veflels that draw and receive this grace, which runnes into them from theft fountaines, and the word and Sacraments areas the channels.

Vfe, This may ferve to informe us of the manner, how we mould leeke for grace, viz, that we fhould alwayes go unto God in Chrift, becaufe extra Chriftum, out of Chrift, he is unto finners not a God of grace and peace, but of vengeance^ and a continuing fii e»

Doft. 8. True faith is the infl rumen e all caufe of grace and feace, and of the multiplying of both 9 whereby it is derived unto us,

Reafon, Becaufe by knowledge in this place is meant faith. For it is not meant a bare knowledge, but fbmething more, which followes this knowledge, therefore it is not called yp4fi; 3 but evlyt&tis, that is, an acknowledging. 2. Thereby is meant an effe&uall knowledge, iuch as there is no other taught us in the Scriptures, but faith. Now faith is fignified by the name of knowledge,bccaufe by the hearing and knowledge of the word it is ufually begotten in us. And faith is called the inftrument of grace D not as it is in God himfclfej willing, intending, and ordaining (pirituall good things unto us, for (o grace is the caufe of faith; but as the fenfe, fruit and knowledge of this grace is communicated unto us. For faith is ib the fruit and effect of grace, that it hath the firft place, and is the inftrumentall caufe of all following grace.And this efficacy it hath in refpeft of the obje£t,which it Iayes hold of, Jefus Chrift y becaufe as we faid before, he is the beginning of all grace, lb that as Adam was the beginning of nature and the corruption thereof; and that relation which we have unto

Adam

Adam by naturall generation, makes us partakers both of his nature and corruption: fo Chriit was made the beginning of life fpirituall, and grace, and that relation of faith which we have unto ChrirT; in our regeneration, makes us partakers both of the life and grace which is in Chriit.

Vf(. This may ferve to exhort us, 1. To have a fpeciall care of our fakir, ihve would not be deftitute of all the grace and peace of Go:'. This is it which the Apoftle faith elfewhere, above all, take the fhxeld of faith y that is, above all things gee faith, E'phf.6.1 6. This is it which is often prcrTed, By faith we are faved, by faith wsfiand , by faith we obtaine the viclory 9 &c. i.Tolabourallofortheincreafeoffaith^fwedelire the increase of grace and peace. For grace is multiplyed by the multiplying of faith, and the knowledge of God. As in a houfe, which is<inlightned by the Sunne, the more the win-dowes ftand open, the more it is filled with light: fo alfo in us, the more our faith is increafed,the more is grace and peace increafed in us. Let that therefore be our daily prayer, which was Ghrilts Difciples, Lord incrcafe our faith.

Vcrfe 3. According as his Divine power hath given unto ut all things that pertaine unta life andgodlinejfe , trough the knowledge of him that hath called us to glory and venue.

The Analyfis*

HTHe fcope of the Apoftle in this verfe istoconfirmethe faith of Chriftiansxouching the multiplying of grace and peace through the knowledge of God, which hehadwiftied unto them in the former verfe. And the argument is taken from the comparing of things alike, as that particle, Accord' ingas y intimates unto us/The things compared arc. 1. The giving of peace and grace; and 2. The con(equent multiplying of them. And of thefe he (hewes that there is the fame reafbn, both in refpeft of the principall caufe, and the lefle principal! or inftrumentall caufe; fb that the whole argument runs after this manner 5 if God and our Lordlefus (fhrift will give unto hs grace and peace through the knowledge if him t then will

he

he alfo multiply unto us the fame gifts by the fame: 'But the former is true: Therefore the latter. The Afiumption is contained in verfe 3. And it is not barely fctdowne, butwithanillu-ftrauon, although headdes fome things to conflrme the ifca-fon it lelfe and our faith. For in (lead oigrace andpeace the Apoftle here puts things necefTary unto life andgodlineffe.^ and in the fecond place glory and vert ue: like as by life''and glory he meanes the fame thing, that he did before by peac <?,though in a different refpeft: fo alio by gcdlinejfe and venue he means the fame thing that he did before by graces Thepnncipall caufe oft his gifting he explains by the power which he hath, which he cals divine $ the inftrumentall he expiaines by the object thereof,namely, Chrift. For he argues from a lingular efFect, which doth mod of all pertainetothethingit fclfe, namely to our calling, glory andvertuc. The Do&rines arifing herehence. Doft. I. Life and glory are contained in Chriflian peace*.

For the condition, that Chnftians are made partakers of by peace,is called life in refpect of that inward and permanent principle of the molt perfeft operations ," wherein confifts mans felicity, which is given unto all the faithfull. And it is called glory in refpeft of the compleat happinelle, which flowes from that principle, and {hall in its due time alfo ap-peare with outward fplendour.

Z/fe 1. This may ierve to informe and inftruft us, not to think meanely or contemptibly of the condition of faithfull Chriftians, but to judge aright according to the nature of the thing, viz. that the only life and chieleft glory is proper to them.

2. To exhort us, to prefcrve faith, grace, andChriftiari peace before all worldly things, yea, before this prefent life it felfe, and the glory thereof, becaufe by our faith we (hall ob-taine a farre more perfect life and glory, according to that of Chrift, He that lofeth lets life^ Jhallfinde andobtaineafarre bet* ter life*

Doft. 2. (fhrijlian grace brings with it godlinejfe and 1/ertue.

For the fame thing is called grace, which is the effeft of Gods favour j it is called gsdlineffe, as it hath God for its object

jecl: and it is called vcrtue, as it perfe&s a man in operation. Vfe 1. This may ferve to inftiu& us, nottoboattofthe grace of God, unlelTe we (hew it by our godlincfle and vcr-tue.

2. To reprove and condemne thofe, that either out of presumption or reined mutilation, do enner feparare grace trom godlinefle or grace from vertue, or veftue trom either*

Dofr.3. All things ncceftary unto life andgodUmjfe aregi* venby Cjodunto tht faithfulU

Now to make a girt perfect 3 things are required. 1. That the gift which is given be made the receivers, or his to whom it is laid to be given 5 for othe. wife it is not a gift, or a thing adu.slly given, but potentially only. 2. That ,t be made his abfolutely or irrevocably, not conditionally, that the gift it felte mould depend upon a condition. 3. Tisat the giver be moved for no other caufe to give, but to fhewandexercife his bounty and liberality . the more perfectly andpuiely thefe conditions are found in any gift, the more perfect and pure is the gift. Now all thefe do molt exactly agree to thofe gilts of G< d, which pertaine unto lireand godlineffe. As for example, Chrift is faid to be given for us, and alio given unto us: the holy Ghoft hath that name as it were appropriated unto him, that he is the gift of God: faith and repeatance are exptcfly called the gift of God.

Vie 1. This may ferve £0 inftru&as, againft the error of thofe, that will not take fuch like good things as a gitt, but teach us that we muft (eeke for them by our own merits 5 for as the Apoitle faith, If ofgrace^hfn not fa rvorkes y for othe r mie grace were not grace: fo may we alio lav; if r »f gift, then not by workcSjforotherwile the gift would be no-gift.

a. To admoniflu us, throughout our whole life to (eeke for fuch good things after that mani eras is agreeable to their nature, that is, to ask, pray, and triplicate tor them, &'. • And in the fecond place to uie all our endeav -ur to (hew our felves thankfullunto God for ftich divine gifts.

4. Hee gives thefe fftrttnall gifts unto us by his Divine Power:

His 'Divine Power hath given unto us allthings , as it is in the text: the like hereunto is that ia the firft Epiftle, c.i. v.5.

S Te

A Commentary ufen the Second EpifilerfPeftfi

Ye are kept by the power of God through faith untofalvation. And Ghrift tcls lis, Matth, 1?. 26, With men this is unpoffible^ but with God all things are poffible: where we are exprefly taught, that falvation and fpintiull good things are given u: to us by the power of God, to whom all things are poflible 3 that is,his omnipotence .ftr.31.35, Thus faith the Lord, -which giveth the Sunne, &c,

Reafon. Becaufe fuch a power is neceffarily required to bring this to pafle, by reafon of thofe ftrong impediments, whichwithlhnd and crofle this worke. Forio Chilli telsus, that the Devill as a ftrong man holds his palace, till a ftronger then he comes tfpon him and overcomes him,and takes from him all his armour wherein he trufted, Luke 11.2 1,2 2. This is alio fully explained by the Apoftle, £phtf.q.*%. When he aftended up on high 3 he ledcapt ivitj captive, and gave gifts unto men. W here he (heweB that gifts are given unto us by that very power, whereby captivity is led captive. It is exprefly (aid Ephef.i, 19. that it is the exceedinggreatnejfe ofCjods power , which work? rth in tu by the might of his power, and Verfe 20. the fame power whereby Chrift watraifed from the dead,

Vfe I. This may ferve to refute the Remonftrants and fuch like men, that deny faith to be begotten in us, and our con-verfion to be wrought by Gods almighty power. For they make grace only morally perfwading, that may be refilled, impotent, and confequently unerFecUiall.

2. To comfort the weake and all the faithfull, in that they have no reafon too much to feare the gates of hell, becaule they have the gates of heaven making with them : although they maft wreftle not only againlt fleflb and blood., but againft principalities and the powers of the world, &c. Ephfi tf. 12. Yet they have a divine power, farre beyond all thofe enemies, to uphold them in this wreftling.

5. To exhort us, 1. To behave our felvesftoutly, and fhew our felves men in thecaufe ot God, aniwerable to fo Divine a Power, as he is ready to afford unto us. 2. To give God thankes, that hath not h(t us in our owne infirmities to be fxpoftd as a prey unto our enemies, but by his divine power helpes our infirmities.

Do<Jr. 5. This'Divine Power is the power of Chrift him-felfc Vfe

A tommzMar) upon the SecondEpiftle of Peter* r 3 9

Vfe I. This may fcrve to confirme our faith, touching Ghrifts divine nature. For the divine power is not.feparatcd from the divine nature*

2. To comfort us, that he who (b loved us, that he gave himfelfe for us.hach fuch Sufficient ftrengtb to perfeft our Salvation. He ufeth this argument to comfort his Difciples. /0/w 10.28,29.30.

Doft. 6* Chrifi gives us theft things by his divine power, when he doth ejfettually callus, through the knowledge of him that calleth us,

Vfe* This may (erve to exhort us, to apply our (elves with feare and reverence unto the meanes of our calling, becaule Chrifts divine power is (hewed therein.

Dod. 7. The conft deration of the end where unto we are called in Chrifi 3 Jhould build us up in faith 3 hope 9 andallthofe things which pertaine unto life andgodlinejf.

Therefore the ApoiHe here puts us in minde, that he hath called us to glory and vertue; foin the former Epiftle,c. 5. V. I®. who hath called us unto his eternall glory ^ &c* To that purpoic the Apoftle Bphef.\,\%. earneitly prayes for the £-f he fans, that theejes of their under/landing may beenlightnedfo know what is the hope of his 'calling, and what the riches^ &c» Now this confideration is of great force for thele reafons.

Reafon 1. Becaule it is an argument confirming our fa'th, whileft we thus thinke with our felves: If God hath called us unto glory, then there is no doubt, but that he will in due time bring us unto glory, and in the meane time keepe us in the w iy that leadeth thereunto.

2. Became it is an argument whereby we are (Hired up to labour for vertue, whileft we thus thinke with our felves: if we are called unto glory and vertue, we muft not carry our felves Sordidly and bafely, defiling our Selves with the pollutions of the flefli,like Swine wallowing in the mire, but as it becomes fuch a calling.

DocT. 8. There is the fame reafon cfth-'s calling and the frfl gift of'grate b that there is ofthe multiplying ofallgrace and peace %

For they are alike free, they do depend alike upoa the di-

S> 2 vine

vine power, they are alwayes kn'u and linked together: this followes from the connexion of verfe 3. with the iecond.

Vfe. This may ferve to comfort us, as it is fee forth, Phil. &, 6. That he which hath begun a good work* in us, will perforate it untilltheeUjofChrift*

Verfe 4. Whereby are given unto usexceeding great andprecious prontifes, that by theft you might be partakers of the divine nature, having efcaped the corruption that is in the world, through lufi»

The Analyfis.

fTPHe Apoftle had before confirmed his prayer and the hope ; of the faithfull, touching the multiplying of grace and peace, by the comparing of things alike, that is, from the giving of all things which are oeceflary unto life & godlinefie. Now he confirmes and proves the afTumptionalfo, touching the giving of things neceflfary to life and godlineflfn And the argument is taken from theteftimonyofGod,thatis, from Gods promifes; for his promiie is a teftimony of the good that he will beftow. Now while the Apoitle difputes rrom the promifes to the gifts pi omifed s hediiputes from the teiti-mony to the things teftified, which kindc of argumentation hedothdifheiently intimate, when he puts the things promi-fed in ftead of the promife. An1 the things promifed are thus explained 5 1. In general!, by two adjuncts, that they are ex-cecdir.g great and precious 3 that is, neither concerning fraall things, or things of little moment, nor concerning things tha* we have nothing to do with, or are little to bee (teemed by us, but things of exceeding great weight, and of exceeding great price. 2. In fpeciall, by thofeeffe.&s, which are contained in the(e things promifed j and they are two. Firft, A lifting up ofthe faithfu'l to perfection, which is explained by a likeneffe unto the divine nature. Secondly, A freeing of them from corruption, which is fet forth by the fubjectand the cauie thereof. I he (ubjeft is the world, the caufe isluft or cortcupifcence.

The

A Commentary upon the Second Epifik if Peter* \±x

The Do&rine arifing herehence.

Dod. 1. Gods promifes carry in them the vertue of'agift» Reafox, Becaufe they make the thing promiied certainly to belong unto thofe, to whom it iipromi led. For although it be noc yeta&ually in their poflcllion, yet it is that power that is certainly produced into aft. Thccauleis, i. The truth of God that patomifeth. 2. The Divine Power which accompanied Godspromrfc$,wherof mention was made in the former verfe.

Vfe 1. This may ferve to refute thofe that make Gods promifes wholly to depend upon mans will.

t» To comfort all the faithfuil, that they may be of good courage, and have a firme hope in the good things that are promiied by God.

Doft. 2. Godspromifeiare of"things exceedinggreat. Hence it is that the Scripture often fpeakes of the wondrous thing&of Gods word, PfaU 119.18. And it evidently appears by the things themfelveSj if they are well weighed and confi-dered ; whether we look unto the divine properties which breake forth in the things promiied, or their divine effe&s. For wonderfull is the mercy, and power, and providence whereupon they depend ; and the effe&s alio are wonderfull, for many of them are men, that they do 10 tranfcend mans capacity, that they feeme unto many utterly unpoflible and incredible ; as the refurre&ion* immortality, and life ever-* lading.

Vfe i. This may fervetocondemnctheftupidityofthofc, that are nothing moved or taken with thefc things that are fo great and wonderfull.

2. To exhort us, to labour and drive in our prayers with Davids that our eyes may be more and more opened, to be a-ble to tee he wonderfull nature of them.

Doft. 3. C/ods promifes are as precious unto ut t as thej art grext in themfelves.

So they arc diftinguifhed : for if God had promifed that he would make another World , yet fo, as that ic fhould nothing pertaine, unto us 5 this indeed had been an exceeding great promife, but nothing precious unto us ; but when he fo promifed a world to come 3 wherein immortality and

glQAt

great glory (hall dwell, as that we fhould pofleffe it, this promise is as precious as it is great. Hence it is, that in the Scriptures the testimonies of God are extolled, whole promises are exceeding great above all riches, T/4/.119. 14. Above gold and {ilver, and all precious things, a6 we often read in the Pfalmes and Proverbs*

Vfe 1. This may ferve to exhort us 9 both in judgement, affeftion and all our endeavours, to carry our (elves anfwer-able to thefe divine promifes, as to the molt precious thing that is, as we are admonifhed, Prov»2. 4. Tofeeke them as filver, andfearchfor'themas for bidtrea/kres* AndTrov* 8. 10. to receive tbem 9 and not filver , e£r. And to be more delighted with thefe then with the fweeteft gifts, to get theft promifes at any price, how great ibever, though we fell all that we have., as it is in the parable of the Merchant, who found a precious Jewell.

2.T0 comfort tholeChriftians that are poore in ipirit 5 evenin t his prefent world;for though they have nothing excellent in thefe outward things ,yet they have thole exceeding great & , precious things provided byGod for therrv They arc in this like unto that heire,of whom Taul makes mention 3 G r «/.4 , r. Do£fc. 4*Bj venue of thefe promifes we are made partakers of the divine nature.

Now by nature is not meant the eflence of God, but thoie -perfections , whereof wc have a rcprefentation made by the Spirit Epifi* 1. c>2.v.g. They are called the vertues of God, and in their places 5 it is called the life of God, the Image of God, and the Spirit of God. And this nature is communicated by vertue of the promises \ because the pro-mile of the Gofpell in this differs from the Law, for the Law confidered in it felfe is a killing Letter, and the miniftration of death in refpeft of finners, but the Gofpell is the mini* ftration of the quickning Spirits * Cor.% 6 7.8.

Reafor. Bccaufe the Spirit of God together with the .Gofpell worketh our falvation.

Vfe 1. This may ferve todireft us , to examine our fclves whether the promiies of God have teene effe&uall in us yet or no ? for if we have nothing in us above naturall men, or onr corrupt nature , wee are yet Grangers to the promifes of God. 5 .To

2. To reprove thole, that are wont to fay , when they are ftirred up to Cbriftian duties, that they are not Saints or Angels , but flefh and blood, and therefore cannot either abftainefrom common vices, or come neere unto a heavenly lite. ForChriftians beiides and above that nature, which they have from AUm i are made partakers alfo of a divine nature , whereby they are able to doe all things through him that ttrengtheneth them, namely Chrift, Phi/. 4.13.

3. To exhort us, to labour with all diligence , that the grace of God may be unto us like a fecond nature, as fome (kyo£C*ft ome * And f° fa W 'M b e D w ben we performe the workes of grace and new obedience, not by conftraint or unwillingly , as many u(e to doe, but with delight and cheer-fulnefTe, as it we were carried hereunto by the inclination of nature.as the fire is upward.

Docl* $ • The corruption ofpnnc is contrary both to this na~ ture^andGods promifes,

Reafon. Becaufe the prefencc of the divine nature and the vertue of the promifes drives out this corruption, as heat doth cold, & as light difpellsdarkened 1 T-et.i. 14,15,2 Pete

2*20.77f.2.II. 12.

Vfe*l* This may &rve to condemne thofc, that will joyne together thefe things that are fb inconfiftent and repugnanr and contrary to God himfclte 5 that is , thofe that joyne the profeflion of Religion with molt corrupt praftife.

2. To exhort us, if we believe the promifes of God, and love the divine nature to our own falvation, then to efchew all theft corruptions. Thus much the Apoftle iatimates, when he faith: Having efcaped the corruption , as if a flying away were required, and that quickly, as it were from a fire, w hereh we are almoft burned, or from a plague that rageth in our houfes, 1 Feu 2.11. 2 ^Vr.4.1. Having receivedmercy ^ let us net faint, &c, and Chap* J.v, I.

Doft. 6. This corruption offinne hares rule in the world.

This is gathered herehence, becaufe this is the true description of corruption made by the Apoftle.

Vfe. This may ferve ro exhort us, 1 not to love the world too much.T his ufe the Apoftle makes of it, 1 Iohn 2.1 $. t.Not to fafnion our (elves according to this world, Rom,i2.z.

D0&7.

Duft. 7. Lftji is the ejfentiall caufe of this corruption t which is in the world.

For it is not from the fabrick of heaven and earth, nor in any cseated iubitance, but in the naughty affe&ions and di£-politionSj, together with the actions flowing therchence, Co that every man carries this world in his owne bowel?. And the reafon why this wickedncflfe is figniflcd by concupKcence orluit, is:

Report I. Becaufein mans converfion to worldly and un-l.wfull things, linne is more manifeft then in a fimple aver (ion from God.

2. Becufe this defire of unlawfull things is mo# contrary to that affeftion, which we fcould have towards God, and divine and heavenly things.

Vje* This may tcrve to exhort us, to ufe great diligence to fubdue and root out our own iufts and concupifcence.

Verfe 5« *s£nd befides this, giving all diligence^ aide to jour faith 3 vertx*; and to vertut knowledge ;

Verfe 6,» And to knowledge continence j and to continence,patience} and to patience, godlineff ;

Verfe 7. And to godlinep) brotherly kjttdnejfe* and to brotherly kindnejfe, charity.

The Analyfis.

Now the Apoftle comes unto that which he chiefly aimed at in this Epiftle ? and the (cope of the Epiltle is (hewed exprcfly, Chap.3.ver(e 1. namely, to ftirre up the pure mindes of the faithfully by way ofremembrance* and verfe the Iaft, more diftinftly, that they Jhouldgrow in grace, and in the knowledge of our Lord lefts forif. This lame thing he propofeth in thefe veries, 5,6,7. and confirmes it in the reft of the Chapter, and in the two following Chapters, he vindicates it from thoie things which crofTe this purpoie, namely, the feducings of falfe teachers,chap.2. and the derifions of prophane feoffors, chap^. Now his fcope and purpofe, as it is cxplaincdin thefe three vcrfes, is, to exhort the faithfull 3 to apply themfelves

wholly

wholly to thoft duties that are anfwerable to the faith, which they have obtained and do profeiTe. And thofc duties are ftt forth; 1. By the common conditions and all the properties of the vertue and duty; and 2. By the fpecies or kindesof ve.tues and duties. The common conditions and properties ofvertue are foure, which are ufually called cardinal] vertues, Iufiice, Trudence, Temperance, and Fortitud*. Juftice is here fignified by the name of vertue, becauft it doth moft neerely belong to the efficacy of vertue, tobeaccordingto the rule, which is generall juftice. Prudence is fignified by knowledge, becauft prudence and Chriftianwifdomeconfiftsin thepra-fticall knowledge of Gods will. Temperance is called continence, becauft this is generall temperance^ if a man contains himfelfe or abftaines from thofc intifements, whereby he may be withdrawne from his duty. Fortitude is meant here by patience, becauft this is true Chriftian fortitude, patiently to fuffer all afflictions, and to pcrfift in his duty notwlthftand-ing all affliftions. Theft are fuch conditions, that they mould be in every duty» which if they be,thcy make every duty com-pleat; nor can any of them be away, without huitingof the vertue and duty. The kindes of duties are two: godlinejfe, which containes the duties of the firft table ; and charity, which belongs unto the fecond table: which charity is determined by a fpeciall manner, whileft it is called alio brother-' ly Jove, whereby we love thole, that are joyned in the fame faith with us. Concerning theft duties the Apoftle propoftth firft the common aft, that we fhould uft in them, namely adding, as he faith, adie ; Secondly,The manner how we (hould uft this aft, namely, giving all diligence : where both the manner and the degree is (hewed; the manner, is diligence, the degree, is all diligence. Thirdly, the end and fcope of the aft and duty in theft words, be/ides this, or hereunto, that is, to that end of which hee had fpoken before, viz, that wee. might be made partakers of the Divine Nature,and have grace and peace rnultiplyed.

The Doftrines arifing herehence. Doct. I. Our endeavours ntujb be jojned to our prayers, and to the operation of Gods grace* This is gathered herehence, that the Apoftle faith, we

T muft

ffi A Cemnitnt&ry upon the Second Eptjtle of Peter.

rnuft labour for that very thing which he wifhed unto us, and fo propofed unto u»to be prayed for, and which he faid the *'. grace of God did worke in us.

Our endeavours muft be joyned unto our prayers. Reafon i. Becaule otherwife we cannot have a fincere de-fire in our prayers, without which our prayers are in vaine 5 for what we fincerely defire, that alfo we do alwayes labour to attaine.

2. Becaufe our prayers themfelves do bind us to (uch an endeavour. For in every prayer there is a promifc and vow, wherein we promifeunto God that we will feeke that which we aske of him : fo that to aske any thing of God without fuch an endeavour, is not only to take Gods name in vaine, but alfo plainly to mock his Ma/eftie.

Our endeavours alio muft.be joy ned with the grace of God, becaule grace tends thereunto, both to afford us ftrength to endeavour, and alfo to ftirre usup to exercife that ftrength.

Vfe 1., This may ferve to reprove thole flothfull men, which wifh for many things, and after their manner alfo ask them of God, but yet will not move fo much as their finger to obtaine them * thefe men are like that flothfull man, that the wife man defcribeSjTVw. 22,13. and ellewhere, where the flothfull man curries hishandinhis bofomc, &c.

2. To exhort us, daily to bemindfull of this obligation, ivhen we pray unto God for, the forgivenefle of our linnes, for deliverance trom temptations, for newnefTe of life, or any o-ther thing, let us conftantly alfoufe our endeavours to attaine thefe ends.

Doft. 2. O ur endeavours mnfl alwayes tend to the increafe of the grace which ns have received.

This is gathered therehence, that the iiimme of our duty cohfifts in adding: the reafons arc divers;

Reafon, I. Becaule that is imperfect which we have: while we remaine in this life, we are in a ftate of progreiTc and edifying ; not of reft or perfection, Ephefa.i2 i i 3.

2, Becaufe that w hich we have received, is given unto us to be an earneft, a pledge, and the firft fruits of that which we yet looke and leek for. 3* becaufe it cannot be, that we Ihould rightly efteeme the

grace

A Comment ay} upon the SecoudEpiflle &fPeter, j a-

grace that we have received, if we do not labour Coateaine the higheft degree thereof but reft contented with the benefit that wc have received, and never look tor any more of chat kinde. 4« Becaule wc cannot keepe that which wc have received, if we doc not labour to increafe it; for as the vitall heat doth -alwayes either increafe or decreaf e, and he that goes up a fan-dy-hill, mult ftill labour co gee up,or elie he will Aide downc; (bit is in a Ghriftian life.

5. Becaufe we (hould do chat unto Godj which we would have God doe unto us; for we would have God alwayes adde unco thofe benefits and bleflings which he beftoweth upon u§» wc therefore (hould likewife adde unto thofe duties which we performe unto him.

Vfe. 1. This may ferve to condemns thofe, thac reft (atis-fied with that which they have, and never feeke farther, and much more thofe, that by dimini(hingandlofing,wafteand confamc that which they had, tsfpoc. 2.4. This may be explained by the parable of the talents.

2. To exhort us, to exercife a holy kinde of covetoufheflc in thefe fpirituall chings; for as covetous men joynchoufe to houlc, field to field, If ay 5.8. fo (hould we alfo joy ne faith to faith, obedience to obedience, charity to charity*

Doft. 3. We muff nfe our endeavours aboptt thefe ffiritnali things with all diligence*

Now by all diligence is meant, 1. The greateft heedfulnefle ofcheminde. 2.Thegreaceftearneftneu*eofthewill. 3. The greateft care, thac is intimated by that phrafe, whereby wee are commanded, to feeke the kingdoms of God and the righteouf-nefjfc thereof For when Chrift had told them, Mauh,6.^u that they (hould not becarefull what they (hould eat, or whaC they (hould drink, hecxplaines this care y verfe 32,33. by the phrafe oi feeking. 4. A diligence in the ufe ofthemcanes, whereby we may come to attaine that which wc defire. And the reafons why we (hould ufc this diligence about fpirituall things, are 3

Reafon 1. The dignity and excellency of thefe things a-above all earthly things > which worldly men are fo buiie about.

2. The difficulty 5 for in their nature they are above our

T 2 ftrengtb,

Orength,and there are many impediments altb,as well inward as outward, which we cannot overcome, but by ufing all diligence.

3. The neceflity of theft thing8,without which we are mils rablc wretches.

*Vfe 1. This may ferve to reprove the flothfull and flug-p 3 ifh Ghriftians,that are foremilk, to cold and luke-warme at • leaft in thefe things, which require fogrc* diligence. Heie appeares the croflenefle of mans difpontion : for when God hath forbidden us, to be ovei-carefuil about worldly things, becauk all thefe things fhould be added unto us without fuch care; and hath commanded us, to be diligent and carefuil a-bout (pirituall things, becaufe we (hall never be partakers of them without diligence 5 we on the contrary are carefuil and diligent about the world, and neglect Heaven.

3. To exhort us, by all meanes daily to ftir up our (elves, and to provoke one another to this fo neceffary diligence.

Doft. 4. Frith is the fount aine andbeginning of all ChrU 1 ftian vertur.

This is gathered frqm the text. Bscaufe faith is here laid as. the foundation upon which all venues are to he built.

Reafon 1. Becaufe without faith no mancanpleateGod. unto everlafting life, and therefore the very vertues of unbelievers, although they bcpleafinguntoGod in themfclves, e-fpecially if a compa : ifon be made betwixt them and vices 5 yet they are not pleating unto God unto falvation, or (uch a? that they may expect a fpirituall reward from God; and therefore if a comparifbn be made betwixt them and the vertues of the faithfully they may not unfitly be called, fyltndida peccat a,g\o~ riou* finnes.

2* Bccaafo-to the making up of vertue there is required not only good matter and forme, but alto the beginning and end.-Now in a heart deftituto of faith there is notthe beginning of Chriftian vertue, and from the defect of this beginning there follovvcs alfo a deleft, both in theend, and in the fornv. The manner how faith produceth vertue, is, U In regard of the objeft which itlayesholdof, because all grace and Vertue is derived from Chrili. 2. In regard of the effect, bcc.iufc faith purities the heart of man, and Co nukes it fit for fuch operations

ons and difpofitiour. 3. Becaufe faith it feJfe is an iaipu'fivc argument, moving ns to labour for vertue.

V(e i. This may fervc to reprove thole imprudent builders, that negleft faith and feckc for vertue, as if they would build the route of the h> ufe.and n*>tlay the foundation*

2. To exhort us, to have great care of faith, becaufe all vcr-tues depend upon it.

Duft. 5» Vertue is the glory of faith.

This is gatheied therehence, that it is (aid,it muft be added to faith as fomethmg belonging to the perfection thereof. Now it is not an eflentiall perfe&ion, butcomplementallj not intern ill properly, but externally

Reafan 1. Becaufc faith without vertue is not a Iiving,bat a dead faith*

2. Becaufe vertue is the end of faith.

3. Becaufe it is the adorning thereof.

Zffe 1. This may (erve to reprove tbofe 3 that boaft of faith and ncgleft vertue, fuch were many even in the Apoftles time, as appeares by the Epiftle of lam.-s,

2. To exhort us, to give all diligence, to adde vertue to faith.

Do&. 6. The-perfeRfan ofatrtite defends upon knoreledf**

This is gathered from that; To vertue adde knowledg , By knowledge we meane, not Co much that intelle&uall vertue, which is properly called fcientia, knowledge, as underftand-ing^ wildome, and prudence, all which are ngniricd in the Scriptures by the right knoT»l<-ig* of Gods w/7/.N jw this Knowledge is neceffary unto venue borh in gencrall and particular*

Reafon I. Becaufe virtus eft habitus tUUivus^ vertue is an habit pertaining to ele&ion, or hath good elcftion j -yned With it. Now to this election it ivrequi' ed, t hat a man (hoald rightly know the end, and alio the meanes thai lead unto the end, and the manner alio how he may come to the end by thofc meanes.

2. Because aftioyies virtutum verfantur in particularism, the attionsof vertues are inpart«cuUr«,and therefoie it is not fufficient to ju^ge aught ol" g >od ahd t villi' r gene, all, unlefle that judgement be alio applyedco pauicuUt actions, according to their circumltances.

Vfe i. This may ferve to reprove thofe, that pleafethem-(elves in their ignorance, as if ignorance weie the mother of devotion, ox of any vertue, whereas it is the greateft enemy to vprtuej and the mother of all profaneneffe, efpecially it it be voluntary, as Peter ftiewes, Epin\2. Chap 3. verfe 5 Where he gives a reaibn of their great wicked ntfle , becaufe thofe (coffers of whom he fpeaks, were willingly ignorant of thofe things which pertaine unto true godlineile.

i. To exhort us, to fceke for knowledge, and when wee have gotten it, to apply Kalfo to the increafe of vertue. For vertue without knowledge is blinde, and knowledge without vertue is vaine.

Duct 7. Continence or temperance is the perfection of knowledge.

Now by continence and temperance we meane a moderation, whereby all lufts are fupprefled that might allure or , withdraw, us to any thing that is contrary to vertue and knowledge.

Reajon 1. Bccaufe knowledge tends toluch a moderation and gosernement of the afk&ions.

2. Bccaufe knowledge it felfe cannot fubfift without this moderation. For unlefTc the affections ai e directed by knowledge, knowledge it felre is corrupted by the affections: hence it is, that many errours and herelies oftentimes take their rife and beginning from evill manners and afft&ions, Ephef. 4. 18. .Vfe 1. This may ferre ro reprove thofe, that are puffed up with knowledge, when in the meane time they (hew by their intemperance that they know nothing yet, as they ought to know, 1 Cou%i 1,2,

2. To exhortus, to ufe all our knowledge to thegoverne-nient of our afft&ions and manners.

Doft. 8. patience mujl be joyned with continence to the perfetlion of vertue

By patience we meane that grace whereby we continue and perfift in well-doing, although we are croffed by many grievous things. Therefore it includes in it patience, conftancy, and ftablenefleofminde,orChriftian fortitude. Continence irrengthens vertue againft alluring intifements, and patience

againft

againft alladverfity, fo that vertue is quite perfected, if it tfc grounded on faith, dire&cd by knowledge, and ftrengthened on the one fide by continence, andon the other fide by patience.

Vfe 1. This may ferve to reprove the lightneife and in-conftancy of men, who indeed profcfle themlelvss to befm-dious of vertue, and yet can beare no thing, to keepe vertue whole and intire. 1 oT «

2» To exhort all good menj to prepare themfeiVestjobeare all afflictions for vertue fake and'a good conference.

Doft p. Cjotilinefie is the chkj c e andmofi nseeffarj of\iH vertues.

By godlineffe we meane true religion towards God, and a minde wholly given to the true worfhipof God.

Reafbn 1. Becaufe it hath the nobleitobjeft, that is,1 God himfelfe.

2. Becaufe it doth moft of all perfect all other vertues, whiles it refers them and all their afts to a divine beginning, and a divine end. For godlinefle fubje&s the minde to God in all things, fo that it ackriowledgeth God to be the author of all good, from whom every good and'perf : ecl gift commetb 9 AT\d makes him the chiefeft good and the laft end to whom allour aftions are to be directed.

Vfe 1. This may ferve to reprove thofe, that'atcrrbntefc much to fome morall and humane vertues, that they preferre them before godlinefle.

2. To exhort us, continually to exercifc our felves both in publick and ih private, to increafe this godlinefle in our mindes.

DocT. 10. With Godlineffc towards God we fhoxldjoyne love toward-: our neighbour.

JLeafon. Becaufe godlinefle it felfe commands and begets this love. For we love our neighbour with Ghriflian love, when we love him for Gods fake r not for our own s or any worldly refpeft. Now godlinefle produceth this lovetowards our neighbour, 1 Becaufe it teacheth us to obey Gods Cora-mandement, who hath commanded us to love our neighbour. 2 Becaufe it teacheth us to love the image of God, and every gift of God in our neighbour* 3 Becaufe it brings us to

imitate

imitate God himfelfe in the communicating of good. Therefore godlinefTe, which is feparated from charity, is not true godlinefle; and that charity which is (eparated from godlinefTe, is not true charity, but either hypocrifie, or (bme humane civility.

VJe i. This may ferve to exhort us, to (hew and adorne our godlinefTe towards God, by our love towards our neighbour.

2. To reprove thoft, that make (hew of much godlinefle towards God, when in the meane time they take all occafions to wrong their neighbours,' if fc be they might by any means advantage themfelves thereby.

Doft. II* This love Jhould be extended unto aHmen t but chiefly to be ufed towards the brethren*

For fo they are diftincTIy let downe, verfe 7, 'Brotherly kindneffe and charity. Both of thefe is proper and peculiar to Chriftians. For the Ghriftian alone loves all, even his enemies, and he alone al(b loves the brethren, thatis,thehou(e«i hold of faith. We (hould love all, i. As they are partakers of the fame natural! good with us. 2. As they zre capable alio of the fame fpirituall good. And we mould love the faith-full al(b, as they are partakers of the lame (pirituallgood with us.

Vfe. This may (erve to exhort us,to edifie our (elves in this charity, which is the charafter of Chriftianity.

Verft 8. For if thefe things be inyou^ andabound^ they make y oh that ye Jkall neither be barren nor unfruitfull in the knowledge of our Lordleftts forif*

The Analyfk

HEre the Apoftle begins to confirme the exhortation, which he had before made, to addevertue to faith, and knowledge, &c. And he confirmes it by a twofold argument; 1. The firft is taken from the benefit which is joyncd to thefe vermes, whereunto he exhorts them. 2. The fecond from the difprofit, which followes the privation orabfenceofthem. The firft is laid downe, vcrfe 8. the fecond verfe 9. The benefit

A Commentary upon the Second Epifile ofVettr. fit propofcdis contained in theft words, they make you that ye /ball neither be barren nor unfruitfull : where by a negation is meant the contrary affirmation, namely* that by theft ver-tues they (hall be quick and active, arid alfo fruitful] 5 which benefits are explained by the primary efficient caute, which is the knowledge of our Lord JelusChrilt; and the ftcondary cauie, which are the vertues themftlves whereunto he exhorts them. And theft vcttues he explaines according to that way which he had intimated before in the exhortation, touching the manner, and touching the degree: touching the manner, that they bein yow t touching the degree, that thef abiund. The Doctrines arifingherehence.

Do&. 1. There arefpritua.il benefits Arifirgfrom vertues 9 ■whereby the faithful/ are ftirred up to labour for vcrtue.

This is gathered from the fcope of this verft, and from the connexion which it hath with the former exhortation. Theft benefits are iuch, that they cannot be underftood by carnall and worldly men; but the faithfull do not only underftand them, but alfo feeke for them with great and continuall diligence. Otherwife this argument which the Apoflleuftth to the faithfull, would have beene altogether unefFeftuall. But theft benefits are fuch, that they make men rich, not in this world,but in the Lord,i Tim.6. 18. Luke 12.2 r.

Vfe. This may ftrve to reprove thoft earthly men, which are not moved with fuch arguments, but covet the gaine 5 pro-fits, and pleafures of this life, and favour not thoft things that belong to the kingdome of God.

Doft. 2» Jt is a great benefit to the faithfully and fo they efieeme it^ if they can be ready to do good works*

This is gathered from that, they make you thatyefball not be barren , that is, not idle or flothfull in the prof eflion of religion.

Reafon 1. Becaufe it is the greateft mifery for men to be reprobate unto good workes.

s. Becaufe by this readineflc to do good, the faithfull come to obtaine their defires.

3. Becaufe by this meancsthelife fpirituall is cxerciftd and increaftd. For as all life is the beginning of operation, and tends unto operation, fo alfo is it increased by operations.

U 4. Becauft

»5?

j -, A Commentary upon the Second Epftk offetet,

4. Bccaufe the glory of God, wherein confilts the ehiefeft good, and mans happinefle, is by this mejnes advanced.

Vfe 1. This may ferve to reprove thofcfoolifh and floth-full Chriftians, that neglect their owne proper good, or rather do not underftand what that is wherein it conlifts.

2* To exhort us, by all meanes to make our (elves ready to do good, and therefore according to the minde of the Apo-ftle in this place, to get all vertue, that we maj not be barren in the kgeyvledge of Chrift.

Do&. 3. Good rvorkes Are fruits th&t the fahhfull fhould continually bring forth.

This is gathered thereherice, that fruitfnlneiTe is both required and promifed in this place. It is required therein,that the Apoftle intimates, that this is neceffary for the faithful/, to be fruitful!. It is prcmifed thereby, that it is made as a benefit ariiing from vertueS. Good worses arc called fruits by a metaphor, for the hkeneffe that they have unto the fruits of trees and plants. Now in naturall fruit many things are considered, which according to tta Scripture muftbeapplyed unto good workes* r. That it be fomething agreeable to the nature of the feed fromwhichicari'feth. 2. Thai it hath not only fome good in it, but alfo perfections; hence flowers -and leaves are not wont to be called fruits, although they come from the fame feed that the fruits do, and be the laft two that comes forth, and hath in it that perfection, that it is the end both of the feed, and all other things that arifc from the feed before the fruit. 3. It is required alfo, efpecially in thofe that arife from good husbandry, that there be ibmething that is.def red and expected and will be acceptable to the husbandman, and mailer, or owner. All thefe things in the Scriptures are to beapplyed unto good works, J.That they be agreeable to the word of God, which is the feed, as it is in the Parables, Matth. 13. Marke 4. of the good feed : and good workes differ from tares, as grapes differ from wildegrapes, ffaj 5.?» 2. That they have goodnclfe in them. For bad workes neither are properly fi uits according to Scripture, unledc it be with an addition, «>/// fruits. Nor do they bring any fruit to their .m\\izs*iRom.6 21. They mult alfo have perfection in their kinde : for as the feeds which are (aid in the parable to

arife,

A Commentary upon the SecondEpiflfe of Peter. y^

arile, perhaps unto the care, yet becaule they did not come to juft perfe&ion, are laid to have brought forth no fruits: Co alfo Ghriltiaos, which have only the flowers and leaves of pro-feflion, and not the folid workv^s of godlinefle, are accounted by God unfruitfull and barren plants. 3. Our workesallb muft anfwer the expc&ationofGod, and that care which he hath taken in manuring our fbules, I/ay 5.2. Luke 13.6",7. & 10.10. Although in all thefe things our good workes and fruits are alike, yet one thing may be observed, wherein they are unlike; namely, that whereas the profit of naturall fruits iswonttorcturne to the husbandman and matter, the profit of thefe fruits redounds properly to thole that beare them, Rom, 6. 12. Although hence alio fomething redounds untp God our mafter, #0^15.8.

Vfe 1 . This may ferve to condemne thole, that bring forth no fruit, Matthew 3.10. John i$\2. Luke 13.7. Much more are they to be condemned, that are like unto the curfed ground, and in fteed of fruits bring forth thorncs and briers, Hebr,6$. f Deut.$ 142.

2. To exhort us, by all meanes to labour to bring forth goocj fruits, and fo alfo that they may beanfwerableunto thole meanes which God ufed towards us, to make us fruitful!, according to Gods expeftation,and in that fcafon wherein God expefts them, and in that meafure alfo which he ex-pe&s, of fome thirty v of fome Ikty, and of fome an hundred fold.

Doft. 4 Without thefe fruits the knowledge of God is unprofitable

For it is as it were choaked with thornes, or withered away.

Vfe» This may ferve to admonifh us, to be fo much the more carefull to bring forth fruit, that we may not heapeup this finne of barrenneflfe unto the other, by making the word of God void and of no erTeft.

Doft. 5. That we muy be fruitfull^vertuesmufl not onl) be in Hit but alfo abound in us.

They are in us when we have gotten a habit of them 5 they abound, when we do ferioufly and diligently endeavour to make that habit more peifed.

U 2 Verfe

{$6 A Commentary upon the Second Eprjile of Peter.

Verfe p. But he that lacketh thefe things y is blinde^ and cannot feefarre cjf, and hath forgotten that he was purged from his old (tnnes*

The Analyfi?.

HTHis is the fecond argument whereby the exhortation of the Apoftle is confirmed; and it is taken from thedifpro-fits that befall all thofe that are ftrangers to thefe vermes-And the(e difprofits are contrary to thofe profits whereof mention W&* made in the former ver(e. For the Apoftle would fay that they which have not thefe vertues, are quite barren and un-fruitfull. But he ddth not barely exprefle this/but fets it forth by thecaufes thereof. And the caufes are two, blindnefleand forgetf ulnefTc. For he that is blindc, rnuft needs be barren and linfruitfull, and unfit to do thofe buffneiTesefpecially, which require the eye fight : and he that forgets the benefit which he hath received, it is no wonder, if he bring forth no fruit worthy of that benefit. Their forgetful ncfle is let forth by the objeft or benefit which they fhould remember, that is, their purification from their old finnes. By blindneiTe in this place is meant, not the privation of their corporall fight, or of their natural! u'nderftanding, but of that fpirituall perfection, whereby we come to the laving knowledge of thole things that pertaine to the kingdome of God,and our eternall life. By thofe things that zrefarre off, arc meant things truly fpiiitiull. which as touching their nature and condition, arc 3S fane off from carnal 1 men as heaven is from earth. The Doftiines aiifing here-lience. Do&. ft ftAll that are dejiitute of vcrtue are ffiritually blinde.

Theyareblindein atwofoldrefpeeT. I. In refpeft of that rjatU'allblindrfeiTe, wherein all the fonrie* ofy^w are born, like that man that was blinde from his birth, Iohn$~i. And fecondly, in refpe& of another adventitious blind nefle, which they have brought upon themfelves by their finnes, through the juft judgement of God blinding thofe that will not fee,

like that forcerer, ABs 15.11. upon whom the hand of the Lord ieemes to have beene, to blinde him. The former blind-ncfTe goes before as the caufe, z$z, the negleft of vertue; the other followes as the effeft. And both or them appsares by thofe fignes that corporal) blindnefledoth.

Reafen 1. Beeaufe thofe men know not the fpeciall way wherein they (hould g< ■■

2. They cannot fee tho(e ftumbling-blocks that lye in the Way,but continually (tumble and fall.

3. They cannot fo much as difcerne the colours of thofe things which they handle, and therefore as k is, Ifay 5.20. Ihey call evitlgood^ and good, evilly &c. And one. thing there is that addes to their mifery more then is in thofe that are corporally blinde; namely, that they feekc riot fit guides to Ieade them, as it is faidof the forcerer, that he <\\<\^Atts 13. 11. for cither they truft wholly to themfelves, beeaufe they doe not know that they are blinde, Apoc.^.iy. orelfethey follow fome blinde guide, fo that both fall into the ditch.

' Vfe 1. This may ferve to admonilh us, to acknowledge ourfpirituallblindrefle, and to labour to get out of it. Fork is in every one of us either in whole or in part* Wefhould therefore thinke with our felves how great a mifery it is to continue in perpetuill darknetle and in a mod thick myft. Ghrift wept over Jerufalem for this theif blindnefie.

2. To exhort us earneftly to pray unto God.who can open the eyes of our minde. The blinde man, Luke 18.38. never ceafed to cry out, faying, Ufus thou Sonne of David have mer-cj en mt, and when Ghrift asked him , what he would hat he mould do unto him, he defired nothing elfe, but that he might receive his light, verfe 41. So alio in fpiri tuall blind-neffe, although a great part of it was cmi ed in David^ yet we fee that he c r, mtantly prayes unto God, to open his eyes, Pfa&iifyiti. Soalfothe Apoftlelaith, that he ceafed not to pray for the faithful!, that the eyes of their undei Minding might be cnlightraed, £fhefi\.i%. This is the coun fell of the holy Ghoir, and of Chrift, &if«ts>'$, 1 8.

3 To inltrtift us,never to think that we have received fight, untill we find.- in our felves this Ltudy and labour to abound in vertue.

Doft.

Do#. 2. The forgetting of gods benefits is a great will and/inne, and brings mifery along with it.

For it is here attributed unto thole, that are Grangers unto vertue, not only as a finne, but alio as a great difprofit, and is oppofed to that fruitfulnefle wherein the happinefle of the faitbfull doth confift. It is a (inne, becaufe it container ingratitude in it, and that not the leaft degree of ingratitude; for though a man be windfall of the benefit which he hath received, purposing to be thankfull for it, yet if he doth not render thankes, he is faid to be ungratefull; yea, and though he doth render thankes, if he doth it coldly, and doth not endeavour to anfwer the merits of him that beftowed this benefit upon him, and the dignity of the benefit 3 he is not yet free from this vice; but if he doth quite forget the benefit which he hath received, then he is rightly faid to be as it were twice ungratefull.

Vfe. This may ferve toadmoniuS us, to beware of this kinde of ingratitude, and not to think our (elves ungratefull then only, when we do repay evill for good, but alfo when we doe any way forget the benefit which we have received.

Doft. J. God accounts him for get full of the b em fits-which he hath received^ that is not effectually mindfull ofthem^ that t's 9 that dath net fo remember them, as to live anfwerably.

This is gathered therehence, that fruitfulnefTe and forget-fulnefle are oppofed. For they are made immediately contraries* fo that there is no medium bet,weenc them. Deut. 32. 18. 1 he Ifraelites arc faid to have forgotten God for that reafbn only, becaufe they had forfaken tfye true worfhip of God, and his due obedience, as it isexplained^verfe 15. So Tfal.i 06.1 3. where they are faid to have forgotten God and his wotkes,as often as they murmured aeainfl him, although there is no doubt but if they had beene asKed, they could have cafily related the whole hiftory of thofe things that God had done for them in Egypt. After the like manner are the words of Chrift to be underttood, when heaskedhis Difci-plcs,ivhcthcr they had forgotten the miracle of the five loaves and two fjihes, intimating that it was a manifeil token of their forgettoluene, that they were at that time fo troubled about bread.

Vfe

Vfe. r. This may fcrve to admonifh us, not to reft fatisfi-ed with fuch a memory as confifts in bare contemplation, which God accounts forgctmlneflc.

2. To exhort us, by all meanes to ftudy this art of me* mory.

Which that we may the better do, let us obfcrv« theft Rules.

Rule 1. That we do not flightly paffe over the thought of theft things, but look narrowly into the natures and circum-ftances of them. For the more plainly we come to underftand them, the more firmcly do we retaine them.

Rale *. That having come to fuch a cleare knowledge of them, we fliould alib call them to minde, fo as to eonlider the efficacy of them j for the more they worke upon the affections , the lkongcr is the impremon upon the memory : thence is it, that children are wont to remember many things, which others forget, becauft they nfc to admire all things as new and ftrange; and wes alfo doe not eafily forget thofe things which we admire, as being things wherewith we are much taken, P/al. 11 p. 16. / will delight my /fife in thyfiatntes^ there is the affection 0 and I will not forget thy vtord^ there is the memory flowing from the affection.

Rule 3. That we mould alwayes carry a memoriall with us, whereby the memory of theft things may be. kept.iV#»^. 16.40. This is a memorial!* Now our memoriall is the word of God chiefly, which in that refpett we mould daily read and meditate upon.

Doft. 4. Our purification from ftnns is 4 benefit nevjr to be forgot tcr*

Reafon j. Becaufe it is very great in it ftlfe and its owne nature, fteing by it we are freed from the guilt and dominion of finne, from the curft of the law, from the anger of God and eternall death.

2. Becauft it is of great force and efficacy to ftirre us up to labour to be thankfull, and to abound in vertue, as hei e it ap-peares by the manner of arguing , which the Apoftle ufeth. For that cauft alfo Paul, Rom. 1 2.1. and in other places ex-hortcth the faithfull by the mercies of God,

Vfe t. This may fcrvs tocondemne thofe, that do either

not

not think at all upon the mercy of God 3 and redemption through Chrift; or el(e turne it into an occafion of finne.

a. To exhort us, daily to meditate upon this benefit^ and not to fadsfic our felves, unlefle we are daily ftirred up by this argument to the pracYife of piety.

Doct. 5. All the Jinnesfrom which we are purged in £%r//?, mtfft be accounted old, thatis^eutofufe^forfaiten, dead 9 neverto be taken ftp againe*

Verfe IO. Wherefore, the rather brethren,give diligence to make

your calling and election fure: for ifjedothefe things,ye

Jhall never fall, Verft 11. For fo an entrance /hall he miniftred unto you a-

bundantly, into the everlafting kingdome of our Lord and

Saviour Iefus Chrift:

The Analyfis.

IN thefe words is contained the conclufion of the Apo-ftles exhortation, as it is intimated in the firft word, Wherefore, Now becaafe the conclufion and the queftion muft alwayes be the fame, as touching the thing it fclfe, although they differ in fome refpe&s, there is no doubt but the Apoftle here concludes the fame thing, which he had before, verft 5. propounded to hirafelfeto be concluded, viz. That they Jhould give all diligence to adde to their faith vertue, dec. And as repetitions in the Scripturearenocwonttobe vaine,nor bare, but for the moft part with fome ufury or in-crcafe; Co alfointhis plaee he doth not barely repeat the exhortation to labour for vertue, but he doth illuftrate this endeavour and labour by the proper office thereof, that is, by the confirmation of our calling and election; fo that he doth both repeat the exhortation, and alfoadde a new argument, and that a moft weighty one, to preflc it the more, after this manner: If by the cxercifeoj'gocdrcorhes yemakeyourelcttion and calling fure, then Jhould ye moft of all apply your/elves there-yr.to : but th fot mr is true^ Thrrrforr, The afJumption is laid downe in the ttxt, and proved by a double argument. 1. By

Kmoving

A Commentary upn the Second Epiftlc of Peter. \S\

removing the contrary or Apoftafie, which is moftoppofite to the aflurance of ou-election and calling; and is alike op-pofite alfo to the exercife of vcrtue and good workes, which is (hewed in thefe wo: ds: If ye do thefe thinrs^ye/hallneverfall: wherein is (tich a reafon contained, if yc (hall never fall, then ye will have your calling (lire. The fecond argument is taken from the felicity adjoyned , which is fet forth by the proper caufe thereof that is, by the abundant entrance into theeverlading ki*gdome offfhrifl. And this argument ftrengthens both the conclufion and alfo the foregoing argument, after this manner: tfye have abundant entrance into theeverlafling king-dome efChriftt then ye/ball never fall y but holdyour calling-fure 5 But if ye labour to be vertuous and to dogoodtvorkes^e/haH have abundant entrance into the everlafiing kingdom* ofChrifl : therefore if ye labour to be vertuous and to do goodworkes, ye ft all never fall) but have your calling fure. But before we confider the conclufion it felfe which the Apoftle layes downe, there comes the manner to be obferved, how he doth propound it, that lb it may worke the deeper. Now the manner is (hewed in that title which he gives unto the faithfull, when he cals them brethren, which is not only a title of good will, but of fome fpeciall and lingular love, fuch as uicth to be betwixt thefe men that are mod neerly joy ned together.

Obfer. Here we may obfervcingenerall, That our exhortations mufi be feafonedwith love andgoodwUl; but more Specially it affords us this Obfervation, That there it not a more brotherly office, then tofiirre up and bring thofe that we love, to labour and endeavour to lead a (fhriflian life.

Reafon 1. Becaufe by this meanes they are delivered from the greater! evils, lames 5. 20.

2. Becaufe they arc made partakers of the greateft good ,as it appearej in the text.

Vfe 1. This may ferve to admoni(h us, to take in good part (uch exhortations and admonitions that are given us, whether they be in publick or in private.

2. To exhort us, to feafbn our exhortations and admonitions after this manner, and fo to be more frequent in thefe duties. For oftentimes fae that negleds thefe duties, fhewes that he doth hate his brother and is his enemy; they being

proper to brethren,and the neereli and dearcft friends, Levit* i 9 . ij.

lhc Do&rines ariftng herehence.

Docl. I. Thf affurance efoxr calling andeldlion it a thing ere at ly to be defir<d*

This is gathered from the text r becaufe Tetcr in this exhortation prciuppofeth fijnie fuch defire in the faitMiifl, and then ttirres them up to a more fervent and earned deuYe of it.

Reafcn. Bccaufe cur happineffe and all fpirituill goad things are greatly to bedchred, and they depend upon this afTurance of our cdhng and election. Forele&ionistbcfree love of God, whereby iie intends faving grace, of fuperna-turall bleffings unto uc Oar calling is the manifestation of that love by the application of this faving grace. Theaflu. rance of both conlifts, I. in Gods unchangeable purpoie 5 iTiw. 2. I p. The foundation of"Godfiandethfare. 2. In the cffectuall operation, tvhich thofe bleifings ofGodhavcin us 3 as in that place ofTimothj i that foundation hath thisfeuU that whofoevcr cals on the name of (^hrif^fl)OHld depart from iniquity. 5. In afiur anc* of faith, conftdence 3 and experimental! knowledge 3 which we come to have both of Gods purpofe towards us, and the efls&uall and faving operation thereof in our hearts.

Vfe I. This may fene to condemne thofe that have no affection at all unto thrfe fpirituall good things, but reft well pleafed in the things of this world. They are like unto the rebellious Ifraelite?, who moredeiired the Onions and Gar-lick of Egypt, then the Milke and Honey of the promised Lard, ortheceleftiall Manna 3 iV#0?£.i 1.5,6. They are farre worfethen the Prodigall Sonne, if they alwayes reft fatisfied with the Swin?s husks, and never defire the bread that is in their fathers houfe, Luk? 1 $. 16.17.

2. To exhort us, to labour for a fpirituall hunger and thirft after thefe fpiiituall good things : God himfelfe mewesusthebeftmeanes, wlu, when he would itirre up the people ofrfrael to defire the promifed land, forthwith commended unto them the riches of the land, wherewith ic did a-bound: Co alio mould we alwayesfet before our eyes.thofe innumerable bleffings, which depend upon our calling and election* Dodc

Doft. 2. It belongs to our duty towak^this our calling and eleUion fttre.

Cjive diligence Not as they are in the purpofeof God, but as they have an effettuall operation in us, whereby they are certahily manifefted and fealed unto us j and this is the reafon why our calling is fet before election : for although election be cternail in God, and our calling be in time; yet vve come to know oar calling before our election, arid the knowledge of cur election depends upon the cffeSnalnefle of our calling.

Reafon i. Becaufe although God himfelie caufeth this, yet he doth it partly by morall perforations and by thofe meanes wherein our endeavour is required.

2. Becaule there ar? no effects of our calling and election, which arc not alfo our effects, becaufe God makes us to doe them.

5. Becaufe that very thing which God doth in this kinde, we are in feme fort faid to doe, if we beg it of him by continual! prayer.

4. Becaufe Gods confirmation of it is fuch,that it requires alfo the like confirmation ofus. God confirmes ourcailing and ejection by his promise, his covenant, v acrarnents, oath, and fpirituall pledge : And thefe things do in like manner require ofus our promife, and vow, to cleave unto God, our covenant, faith, and endeavour, and all thofe things whereby we may be confirmed in that communion which we have with God.

Vie i. This may (erve to comfort us, becaufe the certainty .md aflurance of our calling and election is not only polfible for us to attaine unto, but alfo commanded us; (b that nothing is morepkafingunto God, then that we ftiould labour to be more and more allured of thefe things: for this is the end both of the promifc and the precept.

2. To reprove thofe, that either altogether neglect this primary duty of the faithful!, or take fiich flight care of it,that they mnft m eds alwayes waver in their minds touching thofe things whereof they fhould be moft afTured. Dangerous is that doctrine of the Papifts, that holds men* minds alwayes in fu-ipenfe, both in life and death. For in life they accufe this

X a firmc

flrme confidence of preemption, and in death they leave wretched men in doubt, how long they lhall be tormented in Purgatory #

3, To exhort us to this labour and diligence; and indeed this indeavour is infeparable from a true and lively faith : for look how it is amonglt men ; if one did beleeve that he had an inheritance left him by his Father, or any other, bewonli never be at quiet, till he had gotten it affared unto him, according to the lawes and eultomtsofthecountrey wherein he lives > Co is it with the faithfull alfo touching thefe fph i-tuall good things.

Doft. 3. liAll thofe, and tho/e alone , make their eleftion fure^ that make their calling fure,

Thefe two God hath joyned together, as the Apoftle doth in this place, fo that no man ought or may di^joyne them. Hence eleftion and calling are taken fometimes in the Scriptures for one and the fame, as i£V. 1.26,17. that which is called calling, verfe 26. is called ele&ion, vttfcij. There is indeed an outward and ineffectual! calling, which is many times feparated from election, as when it is hid^Many are cal-Ud^ but few are chofen. But etFcftuall and faving calling hath alwayes a fure connexion with eleftion, as Row. 8.30. and 11. 28. 29.

Reafon. Becaufe this calling is nothing elfe but the operation of God, whereby- in time he begins to execute that pur-pofe of eleftion, which he had decreed from everlafting.

Vfe 1. This may ferve to reprove thofe, that are wont to boaftoftheitieleftionandpredcitination, when in themeane time they never looke after their calling or converfion, to demonstrate it cither to themfelves or others. It is prefumption, whatibever~men fay of their ele&ion, if they are not firft affined of their catling.

2. Toxomiort all the faithfull that are penitent 5 converted, and called, becaufeall thofe may and ought to be fure of their eleftion. 7!~ -

DocT. 4. An endeavour Jtifafcoundin vertm^mytfirtkgml yporkes is the only meanes to/6ake our calling andHtwfb&fure, This is gathered fronrthefe words, Jfye do thefe things, Reafon 1. Becaufe thefe are the proper effects of calling and election. 2. They

?. They are the caufesofthat knowledge which weiiave of our calling and election. For the knowledge and affarance of thefe things depends upon the reflex aft of our under-ftanding, whereby we fee in our (elves the markes and fignes of cfFeftuall calling, and confequcntly of eterhall election. Hence this afiurance increaieihand decreafethmus, according as our endeavour to abound in vertucs, and to do good workes is greater or lefler.

Vfe 1. This may (erve to refute thofe, that teach that the aflTurance of ele&ion crofleth the pra&ife of piety 5 whereas there is as great an agreement betwixt thefe, as is betwixt the effect and the caufe, which abfolutely agree.

1. To condemne thofe, that from this doctrine of the aflli-rance of election, take occafion to caft off all care of piety : thefe ate they that the Apoftle fpeaks of, c.3 v. 16. who being unlearned and unftable, trrrft the Scriptures unto their ewnede-ftruElior. Although the election,of.God be fore initfelfe, yet no man is fureofit without the practice of piety. Then againc the certainty of election that is in God 3 makes this certaine, that no man mall ever.be faved by vertue of election:, unlefle there be in him the pra&ife of piety : fuch words or thoHghts are certaine tokens ofa profane (bule, which neither cares for election nor falvation, nor hath any feare of God. For whereas it is alike certaine with God, how long every one of us (hall live in this world, yet there is nonethat cares not for his life, or ufeth not the meanes to live, unlefle he be quite mad: fo from the certainty of election none concludes after fiich a manner, unlene he be altogether profane.

3. To exhort us, to ftirre up our (elves more and more to do thefe things, whereby we (hall receive fo great fruit and benefit.

Do$. ?. fy labouring to do thefe things we arefore-armed againft the dangers of all temptations.

If ye do thefe things ^jejhall never fail* Reafdn 1. Becaufe we are never led into temptation without our owne fault, and confequently without the neglect of this duty.

2. We are never led into temptation, unlefle we have firft tempted God, by forfafcing thofe meanes 3 whereby we might be upheld and preferved. 3. God

% God can and will defend thole that flyc unto him, and that fceke him in his wayes. Hither tend thofe frequent pro-miles, fuch as are Pfal. ij.the lap words, and 7fa/. i6.8.

Doft. 6. The more we are freed, from thefa/s ofJtnne y the more are we a fared of our calling andeldlion*

This is gathered from the oppofition, which is made betwixt the aflurance of our calling and our fals.

Reafon, The reafon is taken from the contrariety $ for like as the more the darknefle is difpelled,the more the light in-creafeth, and on the contraryjfo is it in thefe things

DocT . J, Lookwhat progrejfc we make in grace and vertue, fo muebprogreffe do we make inglorj andbappinejje.

This is gathered from the connexion of trie eleventh verfe with the former 4 the fore* whereof confift? in this , that by adding ver.tue.unto kith, and knowledge unto vertt^ we /hall adde alfo (bmething unto that participation, which we have in the kingdome of God: where it is to be obferved that the fame word is ufed in this eleventh verfe, where he fpeakes of glory, that was ufed, verfe 5* where he fpake of vertue; there it was i7ux a wy* ff!iTi , hcvei7ri^^Myt3tm7U'.

Reafin* The reafon is, becaufe as in evill the finne is never fepatated from the punifhment, but in the finneicfelfe there is the fpot orblemifh, which is like unto mifery; fo alio in ,good the obedience and vertue is never fcparated from the re-waid. For it hath alwayes joyned with it that consolation which p^raines to thcreward of happineffe-

Vfe 1. This may ferve to comfort us againft the afflictions of this life; for although the faithfull receive no reward from this world, by reafon of the iniquity of mcn,but hatred, difgraccjcontempt, and persecutions: yet the^.may reft w$H contented in this, that they (hall not only receive an ample reward in the life to come,but alfo they mall receive it in fome fort in this life prefent, A//*tt£.5-10.12. & 19.29.

2. To exhort us t,o labour to i icreafe in piety, for as much as this labour is not in vaine, but bath its wward.even in this prefent world, 1 Cor,\ % Uft.

DocT: 8 This happinejfe'cmfifls in bting made partakers of the everZ-tfiinQ- k^rigiome ofG' d%

ty the h^ngdome of God is meant properly that condition

inco

A Commentary upon the Second Epiftle of Peter, ! 67

into which the faitbfullaretranflatedby thetreffe&uall cal. ling: now feeing there are no degrees of this cond tion, this kingdome is diilinguiihed into the kingdome of grace, and the kingd'Jine ofgtorj. Into the kingdome of grace, because the preaching and miniltery of the Goipe'll is (Hi efficient caufe thereof, therefore the Got pell it felfe "is called in Scripture the kfagdtm: of' &d, and becaufe the Church is the proper ftib-jctt of this itate and conditi >n, therefore the Church is alto Gilled the kingMme tfGod; and becaufe fpirituaftgraCe hath the chiefe part in this condition, thei cforc that alfo is called the kingdome ofCjod, Rom. 14 17. but molt properly the condition it felfe is the kingdome tfGod. And it is compared to a kingdome rather then to a Democracy or Ariitocracy, or any other fociety.

Rtafon 1. Becaufe of the dignity and fplendour which It fyath.

, 2. Becaufe the rule or governement is in the power of one! For although it is called fometimes the kingdome of God, fometimes the kingdome ofour.LordJefusChrift>as in this place; yet they are not made two Kings as touching the ef-fence, but thereby it is (hewed that he hath a fingular charge in this kingdome.

3. Becaufe the lawes and edicls of this fociety are altogether Kingly and Monarchical!; the feales alfo, and all thing* that pertaine to this government, beare the effigies as it were, or image of one King.

VJe 1. This may ferve to comfort the faithfull.who mould think with them felves, and often call to minde, unto what a great happinefle they are called,- For that which David ftid heretofore, 1 Sam 18.2 3, Seemeth it tojon a light thing to be a Kings fonne in law ? that may all the faithful! fay of themselves in refpeft of this kingdome, that it is not a light thing %o be macle Citi2ens of this kingdome, and efpecially feeing we are poore and vile creatures,the greater will our comfort be,when we confide r the glory and eternity of this kingdome. The glory is mch thAtthekmgiomcs of David and Sotomin, even in the greateft glory th*t ever they had, were but imperfect reprefentations and (hadowes as it were of thi* kingdome; For they were but types of it. So great is the glory of this

kju^iome

kingdome, that all the Citizens and Subjects thereof arc in fome fort Kings, JpocA>6. The eternity is Inch, that neither in whole nor in part is it lyable unto an end, or any eflentiall change. Compare all the kingHomes of the Per/ians, Adedes, and Grecians, all which are abolifhed j this kingdome of God alone continues for ever.

2. To reprove thofe, that profcfle themfelves Chriftians, and yet live fo as if they were under no lawes, & did acknowledge no King. For as this is reckoned as the caufe that tnte Ifraelites did runne into all kind of wickednefle 5 becatife there was no king in Ifrael, but every one did that which was right in his owne eyes. Judges iy,6.& 18. i. So alfo do thefe men as it were proclaime, that they neither acknowledge Chrift nor God for their King, while they do that which ftemes right in their own eyes, not caring whether it do pleafe God, ordit pleafe him. Such men muft expeft that ientence of Chrift, which is laid downe,L»^ 19.27. Thofe mine enemies which would not that 1 fhould reigne over them, bring hither and flay them before me,

3. Te exhort all to feekethis kingdome of God above all other things, according as Chrift bids us; firft feeke the king-dome of goci. And not only the happinefte of thole that arc admitted to be partakers of this kingdome, but alfo the mife-ry of all thole that are excluded from it, fhould be an argument to perfwade hereunto: for there are two fpirituall king-domes, and every man muft needs be a fubjeft of one of them: the kingdome of light and the kingdome ofdarknefle ; the kingdome ofrighteouftefle and grace, and the kingdome of finne; the kingdome of God,and the kingdome of the Devil^ who is called the Prince of this world. All thole that are ex* eluded cut of the kingdome of God, of grace and falvatiou, are nccelTarily included in the kingdome of the Devill, hnnc and darknefle; and defervedly doth this befall all unbclecvers and impenitent men, according to that commination, Dent* 28.45.

Do5. p. The faithful! ntufl feeke not only to have an entrance into the kingdome of Godfbtit alfo an entrance in a plenti-full and abundant manner*

Men may be confidered to be in a fourefold condition in

refpeel:

refpecl: of the kingdome of God. For feme arc very furre off from it: namely, fuch as the Apoftle fpeaks o^Epbrf. 2.12. Tkafare without Chrift^ andnvithottt God, aliens from the Com" mon-we/ilth of Ifrael^ ft-'angers from the covenants ofpromife : fuch are all thofe that cither underftand nothing at af!>of thofe things which pertaine unto this kingdome, or el (e nothing care for them, having their consciences feared as it were with a hot iron, as the Apoftle fpeaks, 1 tim,^. 2. Others there arc which come neere unto the kingdome of God, although they are not partakers of it,fuchas that Scribe was of whom Chrift faith, Markj. 1 . 3 4. that he tvas not farre from the kjng&ome of God\ and King Agrippa, AFls26.i2. Others there are that enter into the kingdome of God by faith and repentance, Iohn 3»3» He that is borrse againe feeththe kingdome ofGod } that iSj he enters into *> 5 as it is, verfe 5.But then againe others there are, (with whom alfo in that refpett God is very well plea-fed,) that do not only enter into it, butenterinaplentifull and abundant manner, as in this place. The difference betwixt thefe two laft forts is fuch, as is betwixt thofe that make entrance only into the borders of a countrey, and thofe that go even into the moft inward parts of it: or as is betwixt thofe that make entrance only into a difcipline, and thofe that have throughly learned, and do exercife the very myfteries thereof. This Doctrine is confirmed, Colof. 3,15,16. And to that pur-pofe is that in Colof 1.9.

Reafon 1. Becaufe thefe fpirituall things are £uch,that they can never exceed meafure: there fs nothing in them tco much. 2. They are of fiich a nature, that they do whet and ftirre ap the defire, fo that whofoever hath tafted the fweetnefle of thcm» doth ftill defire to be more and more filled with them, untill he (hall come to the higheft perfection, as we may fee in their examples, who in this refpeft are moft commended in Scripture.

'Vfi'i: This may fcrve to reprove and condemne thole, to whom the bare profeffion of piety teenies to be enough and too much, that feare left they mould be too godly, that is, left they mould be too happy: this is a certainetoken of a carnall mindc.

2. Tcexhortus, r. To give Godthanks, that he hath not • > Y only

only admitted us into the fuburbs, as it were, and gates of this kingdome, but hath alforeve.iled unto us thofe things which are more inward and (ecret. 2. To be diligent and careful!, that we do not negleft or defpifefb great grace, but day by day earneftly to (hive to make a greater progrtflc in this kingdome, which we (hall do, if we be more diligent and religious in thofc exercifes, whereby this kingdome is advanced.

Verfe IS. Wherefore I will not be negligent tit put you alwayes in remembrance of thefe things, though ye know them, and be ftablifbedin the prefent truth.

Vet ft 13. Teatlthinkjtmret as long as I am in this tabernacle, tofiirreyou up, by putting you in remembrance :

Verfe 14. Knowing that Shortly, I my.ft pat off'thid my tabernacle , even as our Lord hfus Chrift hath fhewedme,

Verfe 15* Moreover, 1willend?avour,that you may be able after my deceaftjo have thefethings alwayes in rtm mbrance*

"' The Analyfis.

IN the foimer words the Apr-file had given a reafon of his exhortation, why all the faithfull mould unbrace it :.and in t s efe words he give? a reafon of the fame, why he mould u'e itiintothem; which reafon he delivers by way cf anticipation, whereby he meets wichaclofeobjtftionby akin, eof moJelt excufe, or by removing the caule which they might fufpeftjwhy he mould-put them in remembrance of thefe thing?, namely, becaufe he did think they were ignorant arid unliable. Now he fhewes that this was not the caufe, in thefe Words, though ye know them, and be ftablifbcd in the prefent truth. And then \ e brings divers true caufes that inoyed him to make this exhortation unto them. 1. The great profit th; t would redound unto them by the performance of thefe duties whereunto he exhorts them. This reafon is intimated in t'latcaufall particle, whereby he joynes thefe words with the roi mer, wherefore, that is, lor thofe benefits fake which you ihail 1 < ccive by this meancs, I thought it my part to pur ycu * in

in remembrance of thefe things after this manner. 2. The ft. cond reafon, which depends upon the former, isthedefire and care that he had ro further their good ; this is intimated in theft words,/ will not be negligent' 3 The third reafon is taken from the duty of the Apoftie, becaufe juttice and equity required this of him 3 in thefe words, Ithinkjtmeet* 4. The fourch reafon is-taken from the opportunity of time,whicb he had now, and was not long to continue; that he had it no^ he fhewes in theft words,** long as lam in this tabernaclrythxt it Was not long to continue, in theft words, Knowing that fhortly Imuft put of this my tabernacle* which he confirmes by the teftimony of jefus Chrift.5. The fifth rrafon is taken from the fruit which this exhortation might bring forth; which is ftt forth by the adjunct of time, that it would be profitable unto them, not only while Teter lived, but alfo after his death, after my deceafe to have thefe things alwayes in remem-branc 9 vcrfc 15.

The Doftrinesarifingherehence. Doft. I • In our exhortations and admonitions\ we mujl not only look? unto /V, that that which we fay bejuft and right Jbut alfo that wefpeak^ it vith a right minde and good intention, and that it may fo appeare alfo unto thofe with whom we have to do%

This is gathered from the (cope of this text.

Reafon 1. The fir ft reafon is taken from our duty; for that which is good in it felfe, becomes evill unto us, and our duty is turned into finne, unlefle quodbonum eft bene agamus, we do that which is good after a good and right manner ; as if a man out of anger, hatred, envie, or a defile to difgrace him,or pride, fhould tell his neighbour of any vice, or ltirre him up to do his duty.

2. From the profit of our neighbour, or the benefit of our adtaonition and exhortation. For it depends oftentimes upon the mind or manner of doing it, which is chiefly looked unto in fuch like duties; fo that they do either make way for our neighbours receiving it, or caft an obftacleinthc way to hinder him from receiving it«

Vfe. This may ferve to reprove thofe, that never exhort fither* but for revenge fake, when there if fbme contention and ftrife betwixt themj and then they plea ft thcmftlvcs moft

Y * i»

tjl A Commentary npon the Sec&nd Epiftle efPeter..

in repfoovmg other mens vices, when they fhould not, and when they fhould, they are altogether filent.

Dott. 2. We muft put our neighbours in remembrance of thofe'things which make moft for their gov J.

This is gathered from that particle, Wherefore* Reafon. Becaufe admonition and exhortation are according to their nature, workes of charity, and tend unto the good of our neighbour: therefore we fhould ufe it moft unto thofe from whom we may cxpeft moft good.

Vfe i. This inayferve to reprove thofr,who 9 if their neighbours do any thing unfeemely or uncivilly, or to the loffe of their honour, or fome outward profit, doprefentlytake notice of it in ihem; but never looke after thofe things that doe moft pertaine to thekingdomeofGod: thofe things indeed fhould not be neglected 3 but thefe thingsmouldchiefly be looked after.

2. To exhort us, in thofe things which pertaine to the kingiome]of God, and the falvation of foules ] to have an efpeciall care of our duty towards our neighbour. Hitherto belongs that which ?eter faith , that he would not be negligent, that is, that he would never lay a(ide the care of thefe things : which although it did in a fpeciall manner pertaine to the duty of Pet-.r, an ApolUe, and other Minifters of the word, yet it 13 proportionably to be extended to the comaion duty of all Chrmians, becaufe the rcafons which ftrengthen it,arc for the meft part common.

Doe\. 3. In juftiee andequitywe -Are bound to put one anc-therin remembrance.

This is gathered from thefe words., 1thinkjt meet : for although it doth not pertain unto that particular juftiee., which conliils in theequality of the thing received and repayed,yet it is called /uftice, becaufe itihath as ftrohgan obligation, as any thing that is due by juftiee, Rom.i.iq.

Vf. This may ferveto reprove thofe that account it a finne to be negligent in paying debts, but make no account of the negledt of this duty.

Deft. 4, They that *tre learned and alfo ftablijhedin the truth% do yet Hand in need of admonition sand exhort at ions.

This is gathered from thefe words, though ye know them i and be ftablijhedin theprefent truth. Reafon 1.

Redfon I. Becaufe they art not foleanietJan^ffabfifaied. kit that they may.be yet farther inftru&ed and iholifhed. v

2. Becau-fe ir'they had all knowledge and alfe fakfnVyet their .will and affection's muft be by thetemeariesftk-fedup onto their duty. For our williHike'urftba flow artcfdallfcr-vant, to whom h\$ not enough once to heare thecotSh*Hf9j of his matter, but they muft be often told him. Then agaihej if they had not only aMhowledge and faith., buta'Hbamof! ready will and affections,' yet becaufe they arecontinuaMy afc faulted by temptations, they-hay6^ctf6hirtie ,; ot^ei , Meof continual! remembrances and puttings in, iriindito-ftrthgthen them. The fpeech of the Captaine arid' the found of the Trumpet, and fuch like excitements, do put fome courage £• ven info the moft valiant fouldiers.

Vfe u This may If^ctoreptovc t^^faiJbRhWft^*^ that put fudi Confidence in themfelves in their jqwri kft6$3 ledge and faith, that they do utterly coatemnefoehkiride of u p i npQ .. sir!T

ucipca.

2. To exhort all to be conftant and diligent in the hearfag 'of Sermons. For if there be- any that abobnfr in fcnbwlcb^e; and perhaps 1 exceed the' Prckcher^irfefelfe^that tteylanriot be taught any more by him, yet they may be itirredup-byaBK monitions and exhortations, and in that refpe& tbeyffrould alwayes be pretent there; but much more fhouldt'hey,' that ara no t yet learn ed and ftabliflied in the truth.

§.. Xodireft, as well the Preachers as the hearers, not only to teach the truth, but alfo to bring a word of exBortaeion alwayes, that is, to apply it to the ufe of the truth which they deliver, and then the hearers, tocomeuntoSermons,nota8

Daft. 5- fVe muft t*k* hold of the opport*>fity of time, •which we have^ diligently to fxercife fitch Chriftian duties.

This is gathered from theft words, As twr as I am in this tabernacle. So Cjal. 6.10. John 9.4. & 12.35.

Vi% This may ferve to admonilh us, not to defcrre or pul offthe Mme of our repentance and obedience, a £V.6.a.P aU

95 7>8.

Dot.

Doft. 6. The neerer w come to the end of our fife, the more diligent fhould we be in Qhrifkian duties.

This is gathered from the words following, Knowing that Jhortly Imuftfut off this tnj tabernacle

Vfe* This may fervc to exhort us, alwayes to be diligent, for as much as we are never fane from putting off this our tabernacle 9 for although we are not cxprefly told,as Peter wa», how foone this mall be, yet we ace told that it (hall not be long; and it may happen fooner unto us, (hen it did unto Teter^ who wrote this Epiftle.

Doft. 7. fVefhould labour in our life, thatfome fruit of our life may remaine in the Church after our death*

This is gathered from verfe 15. We cannot all profit the Church by our writings, as Peter did, but yet through Gods grace we may either by Come other workes > or at leaft by our good example leave fbme fweet fmelling favour bchinde us, that may be pleafing and acceptable unto thofe that remaine.

Vfe 1. This may ferve to condemne thofe, that live €0 corruptly and wickedly, that even after their death they are a fcandall and offence unto thofe chat knew them.

2. To exhort us, (and to comfort our felve* in it, ) to carry and behave our (elves pioufly and holily while we live, be-caufe Gods glory is thereby advanced, not only while we live, but alfo after our deceafe.

Verfe, f 6. For we have not followed cunningly devifed fables 9 when we made knojvne unto you the fewer andcomming of our Lord lefus Chrifi y but were eye-witnejfes of his Ma*

Verfe 17. For he receivedfrom God the. Father , honour; andglo* ry t when there came fuch a voice to him from the excellent glory i This U my beloved Sonne jn whom I am well p leafed.

Verfe 18. t/fnd this voice which camefromheaven % we heard t when we were with him in the holy mount.

The

The Analyfis.

IN thefe verfes is contained the reafonand caufeofthofe things, which he had fpoken of before, as it is manifeft by thecaufall particle For. Now he had faid before, 1. That all the fa 5 thfull muft adde vertue unto faith. 2. That he had a juft rcafon why he mould fo fcrioufly ft irre them up unto this duty; and in thefe words he (hewes the reafon and cauie qt both, which Is taken from the certainty that is in the things themfelves, and the aiTurance that all the faithfull may have of thofe things that were propofed unto them tobeleeve. The certainty is fet forth firft by fomething unlike it, that is, by cunningly devifed fables. Secondly, by the t^ftimqni^s or the Apoftles, who were both eye-witnetfes., and earc-wn;ncffes Or thefe things. Eye-w r tii:flcs,in thefe words,** were eje-wit~ nfffes of his Mayfly. Eare-witneffes in thefe words , and thir voice roe have hard. The fight and hearing of theAppftles, wherein lies the foundation of therjenjmony.are fetfof$4f4 by their objects: The ob je& of their fight was thje naaje||if of Chrift, the object of their hearing was a-voice which came from Heaven concerning Chrift. Secondly by the caufe, which was God the Father, commulicating glory unto Chrift both by word and deed, Vcrfe 17. Thirdly, by the circuroftances of time and place, when we were withhiwy &c. The DuArines ariling herehence. f \

*D-ol}. t. (fttnninglj devifed fables are feme times propofed in the Church in feed of the truth of God.

For thjis is the reafon why the Apoftje cleares himfelfe from all (ufpicion of fuch like fables,becaufe there were many at that time, and many would come afterwards i that wpuld deceive the Church with fuch like fables 8 1 Cor. 2.1. Where Paul faith, that he came not with excellency offpeech^ thereby clofely rebuking fomefalfe Apoftlcs and Preacher who did affeft nothing elfe but a mew of eloquence. So in this place (T Peter makes mention o| fables, by reaibn of fuch impoftors, 1 Tim* 1.4. & 6. 4. 71.vi.-i4. Such were the fables id the Church of Rome^hit are contained in their golden Legends of S« Francis i e J)omimck^ and inuuiflerablc Saints and Virgins,

with

£y£ ACammifrAryVfMitfo Second Epiftk of Peter*

with the miracles that were done by them. For fuch like fables were wont to be heretofore, and yet to this day alfo in many places are propofed unto the people in Read of the word of (jod,

* Vfe I. This may ferve to admonifhtiSj not to receive all things that are propofed, without triall and examination: for fo we may imbrace fables in ftced of the Gof pell.

2. fo exhort ns,to give God thanks , that we live in thoft Churches, out of which all fadfcold wives fables are wholly removed „ and wherein nothing is propoled but the firicere word of God.-

Docl:* 2. All thofe profeffors of the faith that donotadde vertne tint a faith ; andallthofe Preachers that do not with kjeale tiMdconfiancjftirre up the faithfull to labour for vertue^ do great* lytUfhonour the ^ofpeH^ as if it were of thefaOie nature with cun* toingly devifed fables.

This is garnered from the connexion of the te words with tfni words foregoing, which were explained in the Analyfis. frbVthis Is theforce of tfte Apoftles reafon; If I did Account th*truth of the C&X$di like unto a cunriingly devifed fable, $ £ould not fo eainefHy, and with wch conftancy ftir you up to imbrace and adbrneit; nor could ye receive thole things that we have fpoken of, without an endeavour to abound in vertiie 3 if ye did! not account them like unto cunningly devifed fable*.

Vfe i. This may-fervetoadrnonifh, i. All Preachers to beware of carcleflenefiTe and negligence in ftirring up the people unto piety. And 2, All the faithfull alio to beware of luke^ivartrk and unfruitfull profeflion of the faith. Forhei-thef fbftfcem 5 eari-be without animpliclt and vertuall &iaiphe-yfjN"Afe& tfifey* that Co carry themfelves, although they do not iri words; yet they do in their deeds conrefie, and make it to appeare, that they make no more account of the Gofpell, then of atf old wives fable.

2. Toexhort us/tugive alldiligenceto fanftify, as it-Were^ the GofpeH of Ghrift which we profefle., and to mew it in our lives, that we think farre otherwiieof the natureof i^then the profane multitude doth.

DoCt. 5. Thefitmme of the Cfofpell corffs fa declaringthe power andcomm'mg ofChrift, This

A Commentary upon the Second Epiftle ofPeter, \yj

This is gathered fi om thefc words, We made knwnennto yon the power and comming of our Lord Icftts £hrifi. For his power hath refpett unto his divine nature, together with the eflk&s thereof, RotK.i.+, And hiscomminghathrefpeft unto his humane nature, together with the end and benefit of his incarnation. Now if chele two be joyned together, namely, tha: Chrilt came to fave us, and that he came with power, lo thac he had allfufficiency & efficacy at his comming, nothing more can be defircd to comfort the faitfofuIJ.

Vfc i. This may fervetoadrnonifh, i Preachers, to make the power and comming of ChrW the center as it were of all their Sermons. The Apoftle, I Cor.2,1* Determined to know nothing fave Iefus Cbrift and him crucifiedfe then alio, 2. the hearers, to have a fpeciall eye unto that in the hearing of Sermons, how they may profit in the understanding of this my-ftery.

2. To exhort us, to fetch all the obedience which we per. forme unto God, from him as from the fountaine. For wrut-foe ver duties flow not from the power and comming of Ghrift,arc not Evangclicall,but are infecled with hypocrilie, or coniift in civility.

Doft. 4. The certainty of this Go/pell , even as it may be had after the manner of men, is as great as any we can have of any things that are done andfafi.

This is gathered from thefe words; We havefeene, -we have heard. For it is confirmed by the teftimony of thoft, that fen-fibly perceived itj who by theconretfionofallweremenal lealt worthy to be believed, having no reafon to witnefle any ©therwife then the thing it fclfe vvasjin regard that they could not expeft to receive any profit th; reby from men$ and being fuch as confirmed it unto us, not by the bare teftimony of their words, but alfo with their life and blood .• fo that even after the manner of men we may be as certaine of the Gofpell as we are, that there was fometimes a Monarchy of the Afiy-rians, Grecians, Romans : that there were Captaines, and Knights, of fuch and fuch a countreyj or the like.

Vfe 1. This may ferveto reprove and condemne the pervert-nc (fc of men,who eanly belie /e all ©ther things,though there be but weak arguments to confirme it; but they can lcarcc be brought to receive the Gofpell otfalvation, Z 2.T0

j 78 A Commentary upon tfo Second Epiftle of Peter.

2. To exhort us to'ftrengthen our faith with fuch like rea-fons, even to th« full affurance thereof, I loUn 1.3,4* For although wc our felves have not (eerie thcfe things, yet we muft as ftrongly and firmely believe them, as if we our felves had fcene them with our eyes, lob* 10.29, This peruinesUnto the thankfulnefle which we owe a to God, that he would not' barely declare unto us his will, but alfo confirmed by tefti-nionies,I*^M*2. For this Was one of thefpectalloffices of the ApoftIes,.to wiunfle thofe things which they had feeoe ofChrift, i&f&s 1.12. ^232.

Deft. 5. sA great Mayfly was fenfbtj ferceivedby the zApcflles. • '

■ This is gathered from tbefe words, fVe have fecne his CMa-jefiie. So great was this M ijeft ie,that the Difciples could not beare it, Matth.\y 6. It aftonifhed and amazed Teter, C^Urle

9- t° .

Vfe 1. This may ferve to inftruft iis, to conceive by this proofe, how great the glory and Ma jef tie ofChrift is now in Heaven, how great it mall be at the laft day , and how great we alfc (nail be made in the lifeto come.

2. To exhort us, to have Chrift in high eftirnation? Wc have no caufc to be afhamed of fo great a Ma jeftie 5 according to that cf our Saviour; If'ivy one be a/bamsd of me iA this adulterersgeneration D him will I be aft anted of'before God and his-Aig;ls.

!3o c r. 6. This majefi'f was exptrfedin thofe words tfJftih This is my belove'd Sbnrie in whom 1 am'well plea(ed.

In thife words is contained both the power and com-ming ofChrift, whereof the Apoftlcswitncfled, and wherein is contained the fumme of the Gdfpell, as we faid before. This is gathered from the connexion of the words, which th( (e have with the former, Wetnade bnowne^eb'c. For in the title of Sonne is declared the honour and glory ofChrift, where he is called thumy Sonne: in the title of beloved is (hewed the comn irig ofChrift, and the end thereof, namely, to reconcile us unto God, and make us beloved.of him : whence he is called, My b-lovedin whom lam we//p/eafed. By the title of Sonne is chiefly fignified the kingdomc ofChrift, by the title oi beloved in whom Iami&e/lf leafed, is fignified the Piieft-

hood

hoodofChriu*; and by the third thing which h added. Mat. 17.5. is (ignified his Prophetical! office; hea>eyehim.hnd that whkh is there exprefled, is here underftoodj 10 that there is nothing in Chrilt and the Gofpell which may not fitly be re* duced to thefe few word*.

Vfe 1. This may fervc to inftruft us, for the building up of our faith, tohavealwaycsinourmindcs that divine voice; for therefore came it twice from Heavcn,oncein the Baptifmc of Chrift, and once in this transfiguntfion which Peter hath reference unto in this place : All the word of God indeed comes from him, but there are tome parts of it which come from him unto men in a more fpeciall manner, that i? a immediately. Such was theDecaloguein the Old Teftament: fuch was the voice, Iohn 12. 18. and men was this voice that was twice repeated : Now as we mould magnifie every word of God, fo in a fpeciall manner mould we obferve and take notice of fuch words as theft.

2. Toadmonifhus, to depend upon Chrift alone, and to have recourfeunto him only, in thole things which peitaine unto our fatvatiork 1. Becaufe fuch a teltimony was never given ofany one befides Chrift. a. In this teftimony^ower, honcur, and glory is fo given unto Chrift, that it is denied unto all others: for the demon ftrative particle that, as it is in theoriginail,«u(^ » aVT>iT3c,hath an exclufive vertue,as touching all others 3 excluding all others from being partakers of it.

Doft. 7. This voice of God did effectually bring honour and glory unto Chrift,

This is gathered from thefe words 9 Be received from god the Father honour and glory , when there came fuch a voice unto him,

Reafon 1. Becaufe the teftisnony of God is infallibly true. Pv 2» There is pyned with it omnipotent power, when it is faid to come from the excellent glory.

•Vfe 1. This may ferve toinftruft us, by faith to relye upon every teftimony of God. For that wfoich God promifeth or any way witnefTeth, is as fure as that which we have already received or do fee brought to pafTe. We may oftentimes doubt of mens words, becaufe theyihave neither pcrfeft truth, nor

Z. 2 perfeft

perfect power: but the excellent glory of God, whereof mention is here made, requires far other wife or us.

a. To exhort us, tor the confirmation of cur faith, to have alwayes in our eyes the excellent glory of God, whereby he can and alfo will do whatfoever he hath f*id.

Doft. S. Thofe things which genuine uuto the kingdoms efChrift) are fo holj^ that they make the placeitfelfe , wherein thy are declare^ infomefort holy,

I his is gathered from thefe words: in the holy Alount. For thb Mount was not ho!y,but by this transfiguratiomand this voice that came from heaven, £xod,$,$. Iohn 6.3.

Vfir 1. This may lerve to reprove the Cupidity of thofejthat are nothing taken with fuch things as thefe that are fo holy.

2. To exhort us, reverently and religioufly toprepaieour (elves, and apply our mindes unto holy exerciies,£cW^5.1.

Verfe 19. We have alfo a more fur e wordof'prophefie $ wkereun-to ye do well that ye take heed , as unto a light thatjhincth in a darkjplac 9 u/3tillthe day dawne^an^thedaj-fiarre arife, in your hearts. -* :•>

Verlc 20. Knowing thisfirftjhat no prephefie of'the Scripture is of any privat e interpretation:

Verfe 21. For the prophefie came not in old time by t^e will of man : but holy men ofGodfpake as they were movei by the holy Ghofi,

The Analyfif.

PEter had before proved the certainty of the Gofpell by the teftfmony of the Apoftles, who wereeye-witnefles and eare-witneffesjof it; now he proves the fame certainty by the teftimony of the word of prophefie; which he fets forth, 1. By the adjunlfc of liability, and that in comparifon to the teftimony of the Apoftles, in refj. eel whereof this word of prophefie is (aid to be more fore. 2. By the duty ailjoyned which is due unto this word of prophefie, namely, a religious heed and attention which (hould be given unto this word. W' h attention is declared, 1. By the end and ufe of this word of prophefie, which is by way of comparifon fet forth by the ufe of a light, 2. by the helping caufe, 3. By the cfteeme

which

A Commentary upen the SecondEpiftlt ofPeter. j8t

which we fhould have of the Prophefie of Scripture, verfe 2c> 2i. namely 3 that it is by the inftintt of the Holy Ghoft; which is fet forth by thole-Propheiies that are contrary there-unto, namely, £uch, as are of private interpretation, or by th-3 will of man. By prophefieis meant, not the foretelling: of thofe things thar depend eipon any naturall caufes, (for fo th'- Aftrologers and Phyfitianscan foretell many things, being skilfull in. the nacurall caufes, ) nor of thofe-things that depend upon the will of any creature (jjpr fo thoie that know other mens counfe-11, m jy foretell many things,probably at leaft)but prophefie is a fore-telling of thofe things, that depend only upon the. will of God, and fan be known? by God alone, and thofeto whom he hath revealedit. By the word of Prophefie U meant the Propbeiie of holy Scripture, as ic isexprefly ferdowne, verfeap. whkhisdiitingui(hedin chit refpeft not only from falfe prophe(ies,but alfo from other true ones, which were never in the Canon of the Scripture. The Doctrines riling herehence.

Doc):. i« The, word of Prof he fie is a more fur e teftimony then the teftimpny of Any men > or of t ho ft things that our fenfes themfehts Can Hye w.

This is gathered from the com pari fon which is here made betwixt this teftimony and that which went before. But it is faid to. bemorefure, not more true: becaufe that which the Apoftles witnefied, was as; true 5 but their teftimony did not carry with it Co great a confirmation of the truth.

Reafon 1. Becaufe it appeared not fo much to be a divine teftimony, being not as yet exprefied in the Scriptures.

2. Becaufe it could not prevaile fo much upon the mindes of the jewesj as the word ojfprophefie, which had now for many ages bin as it were habitually confirmed in their minde.

3. Becaufe the teftimony" of one that forefaw the truth, hath more divine operation in it, then the teftimony of him that witnefleth what he hath leen or heard being prefent,!^. 5.36, 3p.Therearethree degrees of teftimonies, 1 O£lobn. 2,Ofthe workes ofChrift. 3.. Of the Scripture or word of prophefie* The teftimony of works isfaid to be greater then the (teftimony of M», and the teftimony of the Scripture by way of gradation is intimated to be greater then both.

A Commentary uftiU&e Second Epiftk of Piter.

¥fe\. Thte may ferve to inltruft us, in all thole things that pertaine unto faith and our fulvation to depend only upon the Scriptures, becaufe nothing cart be more fure.

2. To exhort us, to give God thankes,that he hath not only made knowne unto us his truth, but hath alfo confirmed it by ftrong and fure reafons, and in all refpe&s hith had regard to and provided tor the wcaknefTe of our fait h.

3. To reprove many Chriftians, which'do too much dagger and doubt of thefifctruths. For there appeares fach a wavering and doubting of the minde, where the life is doubtful! and uncertaine > and is not furely grounded and ordered according to the rules of Ghrift. -Now we (hould be as fure of theie matters of faith by the Scriptures > asweareofthofe things that we our felves fee now prefent before our eyes; arid goonasfirmely andconftantly in the way of Ghnft, as if we did now with our eyes fee Chrift himfelf,andall thofe things that he hath promifed us;or as if we did now heare that voice, Arifeye dead And come to judgement.

Doft. 2. The' prophefe of the OldTeftamentgtw* antofk fare tefiimony of the power afidcommin£ of Chr'ft.

This is gathered from the reference which this^ 19 verft hath to verfe 16. S&Luk? i.io.'Atts 5.18,14. & 10.43,

ReafoKo-1. The greatneffeof this my ftery, which was fiich, that it nriuft not be (hewed on a (iidden to the world, but, for dignity fake, as it were^ by ftich like meffengers going before. ' ' -a. That it might the more appeare that thele things come from God, who was the only author of fuch like prophe(ie?.

3. Becaufe the faction ofthe people of God from the beginning of the worid depended upon the bekeving of this myfterie.

Wf* *• This may ferve to inftruft us 5 to confirme our faith more and more by fuch like arguments.

2. To exhort usjhigWy to efteeme of this my ftetie,becaufe God himfelfe alwayes made fuch reckoning of it, thattie would have his Prophets from the beginning ofthe world to be exercifed in the SVeferatian of iti

3. To admonifh us, that it mould never feeme tedious unto usjto heare and meditatcupon thofethings,'which pertain

unto

A ConfmtnUfy ufon th* sibmd Epiftk efVetir* g$»

onto this myfterie 3 feeing Goi would have this alwayes prc£ fed by *HhrisProphcts.

Doft. $ ■ ?r tt w|/? praife-yvorthy in flviftiansalrvayeS to give-'diligent tie id ttrHo ih> VYcpheftes end the reft of the Scripture]

Thi,s is gathered from thefe words: TedorreJltb«tfe'+dlte I ced. By taking heed-h meant, i.' A fea re h- and inquiry after the fen ft of the Scriptures, or the truths that are contained in them. i. An applying of thole truths unto the ends and lifts wrfereuntdthey ftrver 3. A reIig?ous affteYionoftheminde ? whereby the conscience is fubdued unto thole truths as unto the raits of faith and manners i n\>w they do Weltyhat do thus give heed unto the Scriptures. ■'

Reafen I. Becaufe this obedience pleafethtjod.

2. Becaufe they provide well for thcmfelves.tobedire&ed unto eternal!-happihtfle.

Vfe i. This m ry fsrvtf to refute the Papi/Jsjand fome&thef foolifh men, who deny that they do well 5 which give freed unto the Scripture?.

2. To reprove all profane and worldly men., who take greatf care about their worldly profits, or their carnal! pleasures, but give little or nd heed at all unto the Scriptures.

3. To exhort us, to ftirre up in dtir felves daily thiscare of attention.

D j&. 4. Ths. Scripture is a light pnning-unto thefe that re* fiflfottfly (rive heedttr.toit.

\ This is gathered from thefe words-, Taks heed-as unto a light th.t Jhinetk. Now it is called a light, Reafon 1. Bscaufe it is cleareand manifeftin it felfe.

2. Becaufe it makes all other things cleare and manifeiK

3, Becaufe it enlightens alfo the eyes of our minde, fothat wc are able to beholdthe heavenly myfteries of thekingdome of God.

Vfe 1. This may ferve to refute the Papifts, who tax the Scriptures of obfeurity,

2. To reprove and condemnethofe, that walk in the rriift of this light, and yet perceive no more of the things of God, then as if they were in darknene.

3. To exhort us, I. To give God thanks for fo great a benefit. For God now dcales with us, as he did heretofore with

the

the Israelites, in whofe dwellings there was light, when in all the landof the Egyptians there was thick darknefle, Exod. 10.22 23. 2. To walke in this light, not to fleepe or have fellowship with the workes of darknefle, as it is Sphefans 5. 8. II. 14.

Doft. $e The whole condition ofthis our life- hath much darkneffe in it*

This if gathered from thefe words; A light Jhining in a, darke place. We may fee the explication of thefe words in Calvin.

Reafon. Becaufe without the light of the Scriptures and faith we are nothing but darknefle; feeing therefore this light is communicated unto us but imperfectly in this life, there muft needs be as yet much darknefle.

Vfe 1. This may fervc to admoniih us, not to puffe up our felves with the opinion of knowledge, but humbly to acknowledge pur imperfc&ions.

2 . To exhort us, fo much the more diligently to give heed unto the light.

Doc"t. 6, We muft give heed unto the Scriptures , untill a greater light be communicated unto us^ then we can have out of the Scriptures, that is^ untill the lafi etrdofthis life.

This is gathered from thefe words , untill the day dasvne.M-though they were very ftrongly confirmed, verfe 12. Yet they muft (till give heed unto the Scriptures. Daniel himfelfe, though a Prophet, gave heed unto the Proprieties of leremy, l Damel i §.'Z. 'Peter himfelfe gave heed unto the Epiilles of Pauly c.3. v. 15. Paul himfelfe had great care of the Parch-mentSjthat is, of the volumes and books of Scripture, % Tim; 4. 13.

Vfe 1. This may ferve to refute the Anabaptifts, who fay that the Scriptures are only profitable for novices and young beginners, and not for the fhonger.

2 To reprove thofe,that reft in that knowledge of the Scriptures, which they have, and feeke no farther.

Dc&. 7. Very gnat knowledge , light and cleerenejfe flail ~be communicated unto us in the life to come, .

This is gathered from the companion that is made betwixt the life prefent and the life to come: In the prefent we fcave

A Commentary upon tie Second Epiflk of Peter* \ #5

a light as it were in a darke place,but in that to come we (hall have full noone as it were, 1 Ccr. 1 3.12.

Vfe. This may ferve to exhort us earncftly to defire to come unto that perfeclion, and in the mcane time to exercife our felvcs in thofe things that lead thereunto.

Doc"t. 8. The light of the Scriptureprcfitcth nsne but the faithful!.

This is gathered from thefe wcrds : KnotvinorthUfirfi y thn is 5 be!eeving, H^.4.2. No great or noble effect is produced, unleflTethe matter, or theobjecT wherein it lfiould be produced, be prepared before: the feed it (elfe that is caft into the ground, doth not grow, nnlefle the ground be plowed and harrowed. Befides, whereas the Scripture is a te(timony,and the ftrength of the teftimony depends upon the authority of him that witnefleth, the Scripture can be of no force, if the authority of God be not acknowledged in it.

Vfe* This may ferve to direft us, when we come to the reading or hearing of the Scriptures, alwayes to lift up our mindes unto God, and ftirre up true faith in our hearts.

Docl. 9. The fir ft thing to be believed is,that the Scriptures are nttofany inhumane interpretation^ but of divine revelation. This is gathered from theft words: Knowing thufirft^ &c» The Papifts and fome others gather from this place, that the interpretation of Scripture doth not belong unto private men, but unto the Church, that is,the Pope and theCouncels whom he approves of: but in this (enle this place makes moft againft them : for firft it is not here laid that a private man may not interpret the Scriptures, but that he may not make an interpretation of his owne * now by a mans owne interpretation is meant a humane interpretation, that is made by the will of man; as it evidently appeares by the oppofiti-on,ver(e2i. So that the Prophets themfelves, although they were publick Doftors of the Church, yet if they fhould have faid any thing of themfelves without the revelation of God, that would have beene their owne, that is, a humane interpretation: whence alfoit followes that every interpretation of the Tope^ which he takes not from cleare Scripture,or hath it not by fome extraordinary revelation, is his owne in that fenfe as this word is taken in this place. Secondly, By inter'

A a fretAtion

fretatlon in this place is not meant the interpretation of Scrip-ture,that was before revealed 3 but the revelation it felf 3 as it appears by the 21 verf where this interpretation is made to con-fift therein 9 that the Prophets fpaketheirproprieties as thsy were moved by the holy Ghoft. 3 Peter himfelfcwho in the opinion of the Papifts was at that time head of the Church, bids the faithfull here, fearch the Scriptures, he doth not bid them depend upon him, and alwayes look for interpretation. 4 He attributes more and greater ftrength unto the Scripture, then to his own teftimony. 5 He cals the Scripture a light, and the condition of the Church a dark place ; the Papifts on the contrary attribute darknefle unto the Scripture, and light and clearneflc unto the Church. 6 He commends the vulgar fort of the faithfull „ that they did take heed unto the Scriptures, in theft words, Te do well. But the Papifts by this interpretaion debarre the faithful! from the reading of the Scripture.

Vfe 1. This may ferve to refute the Papifts, that put the Church before the Scripture, and fay that the firft thing to be believed is, that the Church cannot erre.

2. To exhort us, to lay this foundation firme and fare in our hearts.

Doft. 10. The holy Ghojl moved' thofe men that were authors tf the Scriptures,

This is gathered from thefe words: As they were moved hj the holy Qheft*

Vfe. This may (erve to inftru&us, by continuall prayer to feck for the aid of the Spirit, for the underftanding of the Scriptures. The Scripture muft be undcrftood by the help of the fame Spirit, by whom it was diftated,as Hiir* Eodemfpi-ritu debet intelligi Scriptura, ojuofuit ditlata.

Do&. II. The men which the holy Ghaft made ufe ofjo deliver the Scriptures, were holy men ofCjod.

HclyJoccauCe they were (an&iSed inwardly,& alfo ftt apart to this moft holy work. Men of God they vcere, becaufe they were called by God to this oflice,and they did declare the will of God, and they did labour alfo to bring men unto Goe*.

Vfe* This may ferve to exhort us, to labour to be like unto them, according to our ability, both in holincflc, and in zeale of the Lord. Chap*

mmmmmmf

Chapter II.

Verfe T. But there were falfe Trophets alfo among the people^ even as there jhall befalfeteachers amongjou 3 who privily Jhall bring in damnable k rep.es , even denying the Lord that bought them, and bring upon themfelves fwift dejlrutlien.

Verfe 2. And many JhaHfollow their pernicious wayes } by reafon. of whom the way of truth Jhall beevillfpoken of.

Verfe 3- ^nd through covetoufnejfe Jhak they withfeinednords mak* merchandize ofyeu.

The Analyfis.

tftherto the Apoftle propounded an exhortation, land confirmed it alfoin the foregoing Chapter. In the two following Chapters he ftrengthens it, Jby removing the impediments, that might make this exhortation of no effect. And the chief e impediments are falfteachers and profaneJcoffers: of thefe former he fpeaks Ch. 2. Of the latter chap. !•■ The falfe teachers he doth firft, de-fcribe: fecondly, reprove: he defcribes them from the beginning to thofe words in verf. 3. whefejudgement, &c. Then he reproves them, 1 in gencr all in thefe words, that they are damned men ; which he doth afterwards prove, 1 by the ufu-all courfe of Gods juftice, from verfe 4. to the 1 o. 2. By their deferts, whereby they bring upon themfelves the revenging ;uftice of God, from verfe 1 o. to the end of the Chapter. In the defcription of the falfe teachers he makes, 1 Acompari-fon of the like betwixt the fane teachers and thofe that were talfeprophets among the people of I frael partly that hemight joyne together this difcourfe with the former, where he fpake of true Prophets; and partly that he might meet with the fcandall which might arifc by fuch feducers •, and partly

A a a, that

that he might ftirre up the faithfull Co much the more, to beware ofthcir feducing. In the firit refpeft, the laft words of the former Chapter, and the iirlr of this Chapter, makefuch adifcreet axiom as this; although there were many Prophets among the People of Ifrael, that were holy men of GoJ 3 and were moved by the Spirit of God in thole things that they fpake; yet among the fame people alfo there were many fal(e Prophets. This difcretioa is (helved in thefe words : But there ivere. In the Second refpeft theft words make a ccpnUic axiom thus ? Like as there were falie Prophets among the People of Ifrael, fo alfo (hall there be falle teachers among you. In the third refpecT there is intimated and implicitely contained . fiich a connex axiom as this ; If there (hill be falie teachers among you, like as there were falfe Prophets, among the people of Iiracl,then muft you be alike careful to beware or thele as the Israelites were warned heretofore to beware of them. After that defcription which is made by way of comparifon, followes an abfolute defcription; wherein the falfe teachers aredefcribed by their effects. Which eff fts have either an immediate reference unto the falfe teachers th?mfeh*es, or unto others by them. Thofe that have reference unto the fjjfe teachers themfelves, are i The bringing in of herefies,which are ft t forth by their ad jun£t, that they are damnable^vhereof he gives a reason alfo, uken from the nature of here fies, which is faid to be fuch, that it brings in a denying of the Lord. 2. The fecond effect is, that they bring upon tbcm^tlvesfirift d ftruBi-$n. In refpeft of others the firil erM is, iluuhty fhall have mtny folhrpers^ who are pointed out by another eifecT: accompanying this feducing, namely, afpeaking evil/of the truth , or of the Gcfpsll^ which jhall come to pajfe by their mcanes* The o-ther efteft is the abufe of thofe whom they do feducc for gain; which abufc is ftt forth by the helping caufe, namely by failed words.

The DocTrines arifingherehence.

Doft. i. Thereare alwayes falfe prophets And falfe teach" ers in the (fhurch %

This is gathered from thefe words : there were, there fhaU bee.

Reafon, This comes to pafTe in a threefold refpecl, 1 in re-

fpeft

f e&of God. 2. In refpeft of the Devil). 3. In'refpc&of men. Firft, in refpeft of God, and chat 1 that they which are approved in the Church may be made manifefty 1 C«W-I« 19. Dr#r. 15.3. *. That the obftinatc wicked may per i(h in their ungodlinefle and cruelty, 27^.2.10,1 i 5 i2. 1 /G^ 22.2021,22. Secondly, in refpeft of the Dcvill, becaufehe is alwayestbe father of lyes, and a murtherer, and that envious one, which foweth tares among the goad feed, rbb&y, In refpeft of meri, btcwfc the wifdome of.the fleih is enmity acainlt God and his truth.

Theufe hereof according to the Apoftles intention is two-

f% t. To admoniftius, not to be offended, nortobetoo much troubled in minde, when wefeeberefiflsjaarifeinthe Church, but to fay as die Apoftle did, There weyc\ tkre

2. To.inftrtiaus,Hot to believe every fpint,butto try whether they are of God- if Iobn^u

Dott. 2. Every ktrefie luth damnation vyn:d with it. This is gathered from thefe words : dawmlleherefies. Some are more-damnable then, others, yet all do in their nature tend to damnation. For all arc contrary unto the way of truth, whereof mention is made,verfe 2. which way alone leads unto life. But there are fome heretics which can by nomeanes confitt with faWationorctcrnall life. Hereupon fuch opinions are by a kind of appropriation called herefies in the Church, that is, opinions altogether damnable. For there is a difference to be obfeFved betwixt things raihly fpoken,bare errors in faith, and herefies properly fo called. In the herefies themfelves alfo we muft diftmguifobetwixt the materiality, and the formality of it. Fortorrukeaformallherefie, for which a man is properly called an heretick, there is required befides an crrour in thofe things that pertame unto the fundamentals of religion, a reliction againtt the clearelight, and obftinacy in that reluclation.

Vfe This may £kve to condemne thole that under the name of peace and charity, make fo little reckoning of the bringing in of herefies into 'the Church. They would have all things received in and tolierated; which is all one, as it they would

tor

for peace and charity admit of damnation it felfe. For here-lies have-damnation joyned with it.

2. To admonifh us, i. to take diligent heed that we do not by any means further fuch hereftes. 2. Not rauhly or for a light caufc to pronounce any man an heretick. 3. -As carefully to beware of herefies, as we mould of damnation.

Queft. In the reafon which is here given of this property ofhorelieSjthat they are damnable, a queftionis moved,What is meant by denying the Lord ? denying the Lord that bought them* For many gather from this place, that all and every particular man were redeemed by Chrift, becaufc it is here laid that he bought eveathofe wicked hereticks: but it may be anlwcrcd divers wayes.

Anfrv. 1. That thefe falfe teachers Were members of the vifibleChurch, and therefore, 1. they accounted themfelves fuch as were redeemed by Chrift, and made fhew of that pro-feffion. 2. Men were to account them fuch, as long as they continued in the Church; and in this refpeft they may be laid to be fuch as were redeemed by Chrift; like as the Apo-ftles are wont to call whole Churches juftifled, fan&ified, and elecT. There is not the fame reafon therefore of all and every particular man, as there was of thefe.

Anf. 2. He doth not here fpeak of Chrift proper!y,as he is Redeemer, nor of the redemption of his blood, but of that right, whereby mafters chalenge their fervants, as having bought them; which may be thus mewed: 1. Here is no mention of Chrift as being Lord properly, but Mafter. For in the Greek it is Acnrorns^ which is properly, a Mafter in refpefl: of a fervant, not wV®", Lord, And thefe two names are clearly diftmguithed, Juie v. 4. where the fame thing is fpokea of the fame falfe teachers: there they are faid to deny their Do-minum & her urn, Lord and mafter; although he may be called their Berus^ Mafier y he is not properly called their Dont'wuj s Lord, Then againe, the Lord is not (aid to have redeemed all men, but only to have bought them: now although the word *yo$<x.'£iip :i to buy, be fometimes ufed in the fame lenle that the other is,yet it is not alwayes fb.

«^V« 3« The compaiifon here is plainly made betwixt the falfe teachers and the faile Prophets, bewixtthevifible

Church

A Commentary upon the Second Epiftk of Peter* \ $ \

Church and the people of Ifrael; for tI:eLordisfaidtohave bought thole men in the fame (enfe, that he is (aid to have redeemed and delivered all the people of Ifrael j that is.^as he delivered them out ot Egypt , and challenged them to himfclfe, in a peculiar manner, that by a folemnc covenant they mould; be his fervants ; fo alfo all thofe that give their names unto the Church, he may in thisrefpeft be (aid to have bought, as a Mafter, that they fhouidferve him forever. To deny the Lord is, not to acknowledge God or Chrift for the Lotd^Mattki o. 3 2 j 3 5. to confefle and to deny are made contrary one to another,. Luks 12. 8,p 4 The reafon is, becaufe it hath oncepro-fefled the name of the Lord,andafterwards departs from that profeflion, it is all one as if he did plainly fay, that he would no longer be a fervant of that Lord. For this denying is two-foldj either verball or reall. A verball denying was in Teter^ reall denying is in all thole thatafcer they have made profefc lion ofthe faith, return unto a profane life, 1 Tim.^ t %. 2 Tim* 3,5. The denying in this place is properly meant of a reall denying. For the delcription ofthefe men doth rather exprefie their profane courie^then their open renouncing of Chrift.

Doft. 3. Jt is a damnable impiety to deny Cbrijt either in yvordor deed,

Reafon I. Becawfe by this means Chrift is greatly difiao-noured; for men, our lufts, and Sathan himfelfe are preferred before him, Mark%* 3& where the indignity of this (inneis (hewed, that an adulterous and (Infull generation is preferred before Chrift.Chri ft alfo by this raems i8 accufed of iniquity: for no fervant ufaally gocth away from his mafter, if he con-fefleth him to be a juft mafter •, therefore this going away is as it were a profefling that he doth accufe that mafter from whom he goes offomc iniquity* Hereupon was that contefting of the Lord againft his rebellious people,that he was a juft and tight mafter, neither did he give them any cau(e to depart from himjfrr.2 5. cJWiV&.&j. Deat^l.^.

2. Becauie Chrift thrcatned a moftheavie Judgement againft this fin,when he (aith that he will deny thole menjthat he wit be alhamed oi them before God and his Angels,^^ 8.38.

Vfe 1. This may ierve to condemne, nut only themanifeft Apoftatcs, but alfo all thofe> that with the proteffion of

godli. fth

godlinetfe joyne a profane life, or turn afide from that profefc Hon. The finne of thcfc men is more grievous, then of Turks and Infidels, that never gave their names unto Chrift 5 for the neerer any man commethanto God, the more doth he dishonour his name, if he doth fall back againe. He that hath in (bme fort forfaken Sathan, and given himfelfeup unto God, and afterward forfakes God again, and gives himfelfe up unto Sathan, feems to have Rnown both matters, and advifedly to pronounce that he is the better, whofefervant he would rather be, that is, Sathan.

2. To admonifh us, 1. Carefully to beware, not only of the damnable fin it fclfe, but alio of all appearance, and every degree of it,and every occafion that might leade us thereunto. 2. If in any refpeci we have turned towards luch like abomination, to recall our (elves betimes, and ferioufly to bewaile our offence j like as Teter did after his denying of Chrift, A£*tihi2o.f$.

Doft. 4. It is the nature offuckjinr.es to bring deftruclim ?ipon men.

This is gathered from thefe words 5 Iring uponthemfehes deBrttttion,

Reafon. Becaufe finne in refpecl of the guilt that is joyned with it, hath a kind of power whereby it drawes all evill$ like as faith and prayers obtain every good gift from God. Hence is it, that our fins are faid to cry for vengeance 5 and alfo to draw punifhment unto it a9 it were with ftrong cords, Ifay 5. 18. For while men draw fin with fuch-like cords, they do alfo draw the punifhment of finne, which is joyned unto it.

Vfe io This may ferve to admonifh us, in this refpe&to beware of fin.

2. To exhort us, by faith, repentance, and prayers, to turn away that deftrudion from us, which our fins would bring upon us.

. Doft. 5. The eUflruftion which hangs over the heads ef grievous offenders will come fwiftly.

This is gathered from thefe words; fwift defiruftion. Doft. 6, Men A'e wonderfully prone to imbrace errors.

This is gathered from thefe words; And many ftall follow,

Reafon.

Reafon 1. By reafon of that darknefle, which hath taken hold of mens mindes; thereupon they may be eafily drawne under any (hew or glimps of light.

2. By reafon of that difpofition which they have, "alien from the truth 5 thereupon they eafily imbrace thole things that are contrary to this truth.

3. By reafon of that difpofition which they have, agreeing with the nature of errors. For tinners have in themfelvcs the feeds, of all fins, errors and herefics 5 Co that the nat re of corrupt man doth as eafily receive errors, as the tinder n* e.

4. By reafon ofthejuft judgement of God, whereby for the puniihment of other fins they are given over to the power of errors, 2 Thejf. 2.10.

Vfe i. This may ferve to inflruftus,tofhew the corruption and wretchednefTe of our nature, how hardly are we brought to imbrace the heavenly and Caving truth, when we are carried headlong unto damnable errors.

2. Toadmonifhus, that itfhould not be an offence unto us, if we fee many given unto errors; becaufe this was foretold us by the Apoftle, and it hath a manifeft reafon; fo that it is not to be wondred at, that many are given unto errors, but that rather, that any one doth believe the truth*

3. To exhort us, 1 Unto humiliation, in refpeft of this pronenefle unto error, 2 To care and circurafpeftion that wo be not overfwayed by it. And an Argument whereby we may and mould be ftirred up unto this care, we have in the text, whiles they which follow herefics and hereticks, are faid to follow their deftru&ion. For not only the authors of herefics run unto destruction, but alfo their followers, as in the place of the Thejf. before cited. In thofe which perijb, Co that it is a figne of deftrucVion, to be feduced by hereticks.

Doft. 7. The fruit of'errors andhereftes ufpeal^ngeviR of the way of truth. This is gathered from thefe words,By reafon of whom the way of truth fball be eviH (poke* cf. By the way of 'truth is meant the Gofpell, or the will of God revealed in the Scripture, which fhewes the true way of falvation. It is faid to be eviUfpo-ken ef, when the dignity thereof is violated, moft properly by reproachfull words. It is faid to be evill fpoken of by

Bb them,

thsw, namely^by the author* of the fcerefies and their followers, in a two-fold refpeft, i. When they themielves /peak reproachfully of it, as the Scribes and Phariiees did of Chrift. 2. WhHe they give others occafion to fpeafc reproachfully of it^as the Jewes did unto the Gentiles, Rom. i .2 4«both relpe&s fecmetobemeantherebythefe. for the Greek word </i«Signifies per & propter, by, and by reafbn of.

Vfe 1. TaismayfervctoinftrH&us, to judge aright of the nature of finne, that never ftaies till it hath brought men to blatphemy againft God^and to (peak evill of the way of God. 2. To admonifh us 9 1. For this cauie to withftand the be ginnings of fin> left at length we be brought alfo to blafphe-my againft the holy Ghoft, which Chrift faith is a fin that fhali never be forgiven. 2. To beware alfb ofthofe men, that durft openly fpeak cvill of the truth; amongft the number of whom they are to be put, that daremockandfeoffeatthe name of predeftination and the predominate.

Do&. 8. They which propagate errors under faire prettnee, do often times feekjheir^wngaine.

This is gathered from theft words; through ccvetoufneffe with faived words : Co«etoufn£iie is commonly the companion of herefies, oftentimes the mother, very often the Nurfe of them, as we may fee in the Papiftf.

yfe. This may ferve to admonifh us, 1. Not to believe mensfained words. 2. To beware of covetoufnefie, which is the root, as of all evils, (6 alfb of herefies.

JDoft. p. 'Miferable is the condition ofthofe men that arc ft' ducedhj here ticks ; for they are fold like beafts and cat tell.

This is gathered fao«i thefe words, they JbaU make ntcrchan-t Az.e ofj/ox.

Verfc

A Commentary upon the Stcmd BpiflktfPafa fft

—

Verfc 3, at the end. Whofe judgement new of a longtime Un* vretk not, and their damnation (ItMketh net. ? p &>

The Anatyfis.

Hitherto we have feen the defcription of falfk teachers, and thejr fins ' nowfollowesthcir reproofe,. or the pu» niftimentfor their itns 3 that fhall certainly befallehcrti.'' i his rfoniramenrisfet forth, i.'Metonymica% 3 bythfecaufe, in that it is called judgement. 2. By the effect i in that it is called damnation. 3. By the adjunft of fwtftnefle artd fpeed, which is (hewed bytheTTegatiorrofthoftthing^hat are op-oofed unto fwiftuefle. Now in generall, lingring or flowneffe is oppofed thereunto; infpeciall, flumbring, which is put as a fpeciesofidlenefleorfiackneffe. This (wiftneffe of the punifhment that fhali befall them, is fet forth by the adjunfl: of time, that it did not now firft of allbegin to make haft, but now of a long time-

The Doctrines arifing-herebenee.

Do&. r. Tltepttnijhment offinnefottowe.s afterfitmt.

This is gathered from the connexion of theft words with the words foregoing : there was the defcriptfon of fin 5 and here prefehtly fotfOWes the threatening of punifhment.

Vfe. This may ferve to admonifli us, never to think offiny But to adjoyrte alfo the confideration of the punifhment, which is joyned unto fin. , • „ /

DocT. 2. This fmijhment proceeds front the juft judgement of God for that ith here called'judgement.

For God as Judge of all the earth, pronounceth fentence upon men for their fins, and the execution of that fentence is 4 called punifhment. Mow he pronounceth fentence according to right and a moft Holy law, arid thereforethe punifhment which God infli&eth is in a proper fenfe called judgement.

Vfe 1. This may ferve to refute, 1 prophanemen, which think that thofe evils that men fuffer, both publick and private, come by chance. 2. Thofe that are wont to complaine of the evils which they fuffer, as ifGoddiddealeunjuflly with them, (7^.18.25.^^.32.4. Bb a *. To

2. To admoniih us, continually to walke in the fcare of the Lord 3 becaufe we live in hi* fight, that exercifeth judgement.

Do&. 3.. T his judgement of God brings damnation upon finners 9 that is, a privation of all good^ which pertaines unto the happinejfe or well-being of man, and the fenfc of *M mifery ^ which makes that very being bitter and unpLafant.

Vje. This may ferve to admonifti us, withfearetoflyea*; Way from fin, and to feek the face of God.

Doft, 4. T his damnation comesJw'tftly upon finners.

Reafon 1. Becaufe it comes long before their expectation of it. i

2. Becaufe it is not deferred beyond the time which is moil fit, and appointed by God 3 and in thit refpect it is Cud not to linger.

3. Becaufeno impediment can hinder it, but it is deferred through Gods mercy and long-fufFering; in that reaped it is fiid not toflfunber , becaufe flumbring and fleepe bindes the mind, and hinders the aft ions.

4. Becauie now of a long time before, way is made and prepared for this damnation.

5. Becaufe the damnation it felfe, although the w icked oftentimes are not fenfible of it, yet it takes hold of them, and fpiritually wotketh in their minds and conferences.

Vfe 1. This may ferve to condemnethofe, that give them-fe^lvcs wholly unto fin, cither becaufe they think that punifli-mentcommeth flowly^or elfe becaufe they hope to efcape un-punifhed, Ecclf%.io 3 i 1,12.

. 2* To admonifti us, to make hafte to repent of our finnes not to linger nor dumber.

Doft. 5, In All thofe.thhgs which pertaipc unto judgement tgainfljtmers, like * s %n *% other *h*»g s i God doth nothing rafhly, but forefeet^premeditateth^ andpreparethdlthings.

This is gathered from the ad juncl of time, Now of a long time* So Ixdcv.4.

Vcrfe

A Commentary upon the Second EptftU efPetor. \6y

Vcrfe 4. For if God J"parednot the Angels that finned, but cafl them downe to hell, and delivered them into chaines of dark; nejfe to be refervedttnto judgement* The Analyfis.

NO«r the Apoftle proves chat which he had before laid downe concerning the punishment that mould bcfilJ falfe teachers. The conclulion of this arguing is, 1 .In gene-rail propounded of all the wicked,v. 9. For there is the confe-quent part of that connex axiom, the antecedent whereqf begins v.4.and is fliewed by the connexion/f, as, If Cjod fpared mat the <iAngels^ Sic. Then afterwards in fpeciall, of theft falfe teachers themfelves and their followers, v. 1 cv In the general! conclu(ion,v. 9. he doth not barely let downe the condemnation of the wicked, but alfb by a copulate axiom joynei together with it.the deliverance of the godly from that temptation, which arifeth unto them by means of the wicked. And the reafon is, becaufe the Apoftles purpofe was, Co to reprove the wicked, that he might in the mean time comfort the godly, and ftrengthen them againft all tbetemptation6,whereun-to they were obnoxious by means of the wicked. In the antecedent part of this arguing he lets downe three arguments, which are at fo many examples & judgements of God againfi: the wicked 5 & they may make three fyllogifmes to prove one and the fame conclufion. The firft example is of the Angels that fell, v.4. The fecond is of the old world, v. 5. The third is efSodome and CjomorrbaJThc fyllogifmes are knit together, after this manner : If Cjod fpared not the sAngels^nor the old rrorld^ nor Sodome and Gomorrha^ then he mil not/pare thefefalfe teachers^nor the like vpiekedmen 1 But the former istrue^ by the tefiimony ofScriftttre,Therefore i &c.TheCe examples in refpect of the generall conclufion, which is let downe, v. 9. are as/jv-eiet unto their genus. But in refpc&of the fpeciallconclufion w* is let down.r.xo.they are as comparata, partly alike,part-ly greater .That wherein they arealikejconfifts therein,as God condemned thofe finners fo alfb will he condemn thefe.Their inequality therein* if God fpared not his moft excellent crea-tures,the Angels,nor the oldworld,northofe citiessthen much leflc will he fpare thefe falfe teachers. The

jog ACmmrtary nfon the Second Bpiflk off iter.

The Do&rines arifing herehence. DocT. I. The judgements of God which he hath executed from the beginning of the veer Id were ordained to be examples for ut.

This is evidently gathered from all this arguing of the Apo-ftle, and it is plainly taught us, verle 6. So I CV.io.&they are called fj^*,that is, enfamples; which appears alfo by verfc 11. which fenfe of the words Beza and others have mined

Reafon. The reafon of this truth is Gods unchangeable nature andconftantjuftice, whereby he is alwayeslike himfelf, not only inwardly and in himlelfe, but alfo outwardly towards us in the difpeniation of his punifhments and rewards, ifwelooktothefubftanceofGod. Hence is it, that by this argument the godly are both confirmed in their hope 3 Ifay 5?.i* & pip.io. and affured of the deftruclion of all their cnc-» mies, and of all thole that give themlelves over unto impietyJ

Vfe i. This may ferve to inftru&us, fo to read the facred Hiftory, not as we read profane hiftories and fables, either for' delight,or to be informed only in the knowledge of the times, or in things that have bin done; but alwayes to obierve Gods warnings and apply them unto our ownufc,

a. To admonifh us, not to deceive our (elves, as if we had a priviledge to fin above other men,or asif God wold not deale to (everely with us, if we mould continue in our (ins, as he did heretofore with thofe whom he deftroyed: * Ohcr mens harrnes mould teach usto beware of the like fins-. In thefiril example we have, flrft, The object of Gods judgement. The ^Angels that finned. Secondly, the manner how he dealt with them, Ifhefpared them not. Thirdly, the degree of this judgement; prefcnt, and to come; prefent, that they were adjudged unto damnation; and to come, that they wereto be referred unto judgement. The fin of the Angcb is not particularly fet downein the Scriptures, becaule ic doth not fo much pertaine to our edification and falvation,to know their fin,as it doth to know our own fins.But in gcnerall we are taught, that tfiey kept not their firft eftate. Jude v. 6. that is, they left that eftate wherein God had placed them, and afterwards exerciled en-vie, lying, murrher towardstner. We are taught alio thatthe number of thofe that fell was great; thence it is that the Apo-

aie

file here Speaks in the plurall number. They ar* faid to have been caft down to hell, i. By realbn of the change of their eilate, becaufe from that wonderfull high condition, which they had received by creation, they were caft downc to the loweitofall. j. By reafon of the change of their place, becaufe from the place ofblifle, where they were round about the throne of God with the other Angels, they were thruft downe into a lower place fit for fin and mifery: But chat this place is in the loweft parts of the earth, as the Papifts would have it, it cannot be fbewed out of the Scriptures, but rather the contrary : for they are faid to be in the aire, and to rule there, and to go about the earth feekitig todevoure men* This at leaft is plaine out of the Scripture, and it mould fuffice fuch as are not over-eurious •• I. That they fufrer a great change of eftate. 2. That they ate excluded from their firft habitation. 3. That they are in that place,where they receive fxnamdam-vii & fen/us, the punifhment of lode, and the punifhment alfo of fenfe. They are faid to be delivered into darknefie, partly in refpeft of fin, partly in relpeft of mifery: for both are fig-nified by dark»ejfe in the Scripture?. They are (aid to be delivered into chains, by a metaphor taken from malefa&ors that are condemned, who are kept inprifon bound with chains. Now thete chains arc, 1 A bardningin their fins, a A de-fpaire of all deliverance. 3 A fearful! looking for that mifery whereof mention is made, Heb.io»2j, 4. The providence of God which alwayes watcheth over them, to keep and punifh them. They are (aid to be referved unto judgement, becaufe they are bound Co faft with thefe evils, that they can never e-fcape 5 and yet thefe are but the beginnings of the evils,which they muft farther undergo.

Do&. 2. There u no dignity that can exempt a fimter from the judgement ofCjod.

This is gathered from the nature of the Angels.

Reafon, Becaufe dignity doth not leflen the fin, but aggravate it. For he that hath received much, owes much, and of him much is required.

*Ufe, This may ferve for admonition, that men mould not truft to fuch ftafFes of reed.

Doft. 3. That [everitj is dptenntojin^ thatJinnersfhouU not befpared. This

This is gathered from thefe words, Hejfarednot.

Reafon i. Becaufe tinners alwayes abule thegoodnefieof God.

2. They (pare not the glory of God,but themftlves.

Vfe l. This may ferve to inftruft us, to afcribe it unto the grace and mercy or God, that he hath hitherto fpared us.

2. To exhort us, not to contemne this long-fiiffering of God, but thereby to be led unto repentance, Rom.2.4.

Do&. 4. 'Byjinne a, finneriscafidownefrom theplace and condition which he had before*

This is gathered from thefe wordsj cap down to hell.

Reafon* Becaufc fin is an averfion from God. Now as the communion which we have with God, makes us to afcend into a high condition, even into Heaven it felfe, fo that our conversion isin heaven, as it is Fhil.^.to. So al(b averfion from him makes us to descend, even untill we come unto hell it felfe.

Vfe. This may ftrve to adrnonifli us, not to truft the dcvill, nor our own imaginations,as if we could ever attain any good by finning. For (o our firft parents were deceived, when they thought to make themfelves like unto God by fin, they were made like unto the devill*

DoQ. 5. The darfyeffe of mifery follows the darknejfe of finne.

This gathered from thefe words; delivered them into chaines of darknefie.

Reafon. Becaule the light is the fame, whereby we are directed, and whereby we arc perfefted; therefore the privation of perfection and happinefle followes the privation of direction.

Vfe. This may (erve to admonilh us, alwayestowalkin the light, as children of the light, if we defire to avoid utter darknefle.

Dofr. 6. Sinners are heldin Jinne andin theirmifery , ash were with bendy.

This is gathered from that: Chaines.

Reifon. Becaufe the fins themfelves are the (hares of the de-vill, 2 Tim. %.laft. Law. 1.14. There arc other reafons given of this thing in the Analyfis*

Vfe

Vfe* This may (erve toadmonifluis, betimes to pray for deliverance from our fins, which then we (hall obtain^ when we do flye unto Chrift, who gives deliverance unto the Captives^ Luke 4.18.

Dofr. 7. The extreamefl punifhment of finnsrs is deferred unto the loft judgement ofCjod*

Vfe. This may lerve for inftru&ion, that no man mould pleafe himlelfc thcrein,that he (uifers afflictions in this world, as if therefore he mould efcape free in the world to come, which is the miferablc comfort of Come men.

Verfe 5. And fared not the old worldjbut foved Noah,the eighth perfbn, a Preacher ofrighteoufnejfe^ringing in the flood upon the tvor Id of the ungodly*

The Analyfif.

THe Second and third example of Gods juftice cowards miners are not barely propounded, as the firft was, but arc illuftrated by different examples, or by examples of Gods mercy, which he mewed towards the godly ,w bile he deftroy-ed the wicked. The reafon is, that both parts of the coi clufi-oni which is fct down, verfe ?• might be fitly inferred; where the deliverance of the godly is joyned together with the dc-ftru&ion of the wicked. In the former of thefeexamples is fetdowne, 1 The objeft of Gods juftice, materially, the old world^ which is more formally explained by the adjunct of impiety, whence it is called the world 0f 'the ungodly* 2. This juflice is alfo illuftrated by the inftrument thereof, namely,f A* bringing in of the flood upon the world of the ungodly. The objeft of Gods mercy is made to be Noah with his family: who are dsfcribed, 1 By their fmall number, wherein his family was contained,which is (aid to be eight.! his Peter (hewes, 1 Epift. C.3.V.20. a By the effeft, that he was a Preacher ofrighteouf-nejfe. For the office or duty is not here commended, but the ad or exercUe of this duty. For the duty was common to him with many more, but theexercife of it was proper unto him-

fcIfe ' ^ ^

C c The

A Commentary upon the Second Epijtle of Peter.

The Doctrines arifing here-hence.

Doft. I. The multitude of thofe that fmne doth not hinder Gods juftic* from executing his judgements upon them for their finnes*

This is gathered from this 5 He /pared not the whole world. For as it was with dignity in the Angels, fo it is alfo with the multitude now in the world.

Reafon 1. Becaufe the multitude dcth not leffen, but rather increafe the guilt of finne, and more fill up the meafure thereof, as it is in thoProver be, §>uipeccat exemflo,b^peccat , he that fins with example, fins twice : So he that fins with many examples, fins often times, if the thing be rightly confide-red. As if a man mould fee another fall in a flippery way, and not take the more heed unto himfelfe therein, but fall into the fame place and after the fame manner, he is much more taxed by men, then if he had fallen alone, or firft of all: fo is it alfo in thefe.

2. Becaufe the multitude which feemeth unto us a great thing, as if it could withffand Gods artger, is before God like unto water, that fals from a bucket.

Vfe. This may ferve to admonifh us, not to follow a multitude to do evil!. And fo much the more neceffary is this admonition, becaufe we are all too prone to go in the way of the multitude j which fault alfo we feeme to commit with fome reafon.

1. Becaufe that we prefurne that many eyes fee more then one, whence it is that the voice of the people is often taken for the voice of God.

i. Becaufe the.labour of examination feemes too difficult, and almoft impoffible.

3. Becaufc that which all men do, nfually goesunpuni-(hed<among men 5 and weconceive the like thing of God.

4. Becaufe he that doth not follow the multitude, (hall gaine a multitude of enemies, and fuch as hate hirr.

But the contrary reafon, which is of greater valae thenall thofe, is that of Chn^Matth.j. 13. Uroadis the way thai lead-em to d'ftruftien^ and many there be which go in thereat. To the iirfi reaion or cbjeft? on we anfwer; that one eye of a man that feeth, perceives more, thea a thoufand blind eyes. The world

or

or the multitude of the world is bltoied j therefore one Chriftian which hath the eye ofhismindinlightneJby the Spirit, and followes the light of Gods word, can fee more then a great multitude of others. To the fecond weanfvver, that the duty of examination lies upon all and every one. And they had need to do it, not only as they arc Chriftians, and as Chrift commands them, to prove all things, and hold faft that which is good, but alfo as they are men : for it is not a ' humane, but a brutifh.thing to follow the multitude of thofe that go before, without judgement. To the third we anfwer, that the wayes ofGodarenotasthewayesofnaen : Men winck at many, either out of ignorance, or impotency 3 or for feare, and the like imperfections which are not incident to God. To the fourth we anlwer, If God be with us, who can be againft us ?

Do ft. 2. The creatures which are mofi necejfary andprofi* table unto ui y by fin are made our enemies and hurt full unto «*.,

This is gathered from the flood of waters, that deftroyed tke old world. Now nothing is mqre neceflary and profitable unto us then water.

Reafon. Becaule the creatures are the fervants and hoaft of God, and therefore they depend upon his will, and pleafure, and command both for war and peace, Hof.2,1%,

Vfe 1. • This may ferve to admonish us, lo much the more to beware of fin.

2. To inftrutt us, if we would have any true comfort from the creatures, to lay the foundation thereof in our reconciliation with God.

Doft. 3. God in the mid(t of judgement towards the ungod* ly t is mercifull towards the godly*

This is gathered therehence, that when he deftroyed the world, he faved Noah

Reafon, Becaufe God doth not execute judgement according to the fiercenefle of his anger or fury, a s men oftentimes ufe to do, but according to the counfell of his moft perfeft wifdome.

Vfe i. This may ferve to inftruft us, not to afcribethofe things unto fortune or chance, which happen unto us or ©.-thers in this kind*

Cqz 2. To

2. To comfort us, becaufe in a world of all dangers and judgements, we may flye unto the mercy of God.

Dod. 4. There are wont to be but a few godly men in the world.

This is gathered therehence, that Noah is called the eighth of the godly, or rather he may be called the feventh 3 becaufe Cham was cur fed.

Reafon 1. In refpeft of God, becaufe he gives this grace but unto a fcvf t that his goodnefle and mercy towards them may appeare the more abundant.

2» In refpeft of the fecond caufes, and of the nature of the . thing it felfc, becaufe that which is moft difficult, and of the., greateft care and perfection, is not wont to be found but in Pew. The gifts of nature are common unto all $ of art and in? duftry to fewer, but the gifts of grace to fewett of all. There are more good Taylors,then good PhyfitianSj and morc^ood Phyfitians then good Kings. So that that hath the greateft perfection, which is given but to a few* .

Vfe i» This may ierve to admonifh us, to be Co much the jnore diligent to make our election and calling fure.

2. To exhort us, to give God than&s, that he hath made us partakers of that happinefle, which he grants but to a few.. Doft. 5. All the godly ', that will be made partakers of gods mercy, mvft be preachers ofrightecufnefa as Noah wot.

Now righteoufnefle is preached not only in words, but alio in deeds. For ib it is wont to be faid, The thing it felfe (peakcth, 1 o: the tongue only, Thi[.2. 15,16.

Reafon. Becaufe no man can efcape the revenging juftice of i God, unleffe he labour to follow and advance the rightepufc ixflfe that is prescribed by him.

Vfe i. This may.ferve to condemne and reprove thofe, that are rather Preachers of unrighteoufnefle, thenofrighte-, oufnefTe.

2. To exhort us, more and more to Air up our (lives to have a card of this duty.

Verfe

Vcrfc 6* And turning the Cities ofSodome and gomorrba into ajbes 3 condemned them with an overthrow, making them an enfample unto thofe that after fhould live ungodly.

Verfe 7. z/fnddrlheredjujlLot, vexedwith the filthy convtr-fation of the wicked :

Verfe 8. (For that righteous man dwelling among them, in feeing and hearing^ vexed his righteous foultfrom day to day % with their unlawfull deeds,)

The Analyfis.

IN thefe veries is contained the third example, which is divided after the fame manner, as the fecond was. For here he (peaks of the judgement of God upon the wicked , and his mercy towards the godly. The object of his judgement are the Cities of Sodome and Gomorrha ; the manner 4 is, by Hre 0 which is intknated in theiVwords,rwtf<r^ into afies.The degree is,in their atter overthrow; the end and ufc is, to warne thofe that mould after live ungodly. For fuch judgements areen-lamples not of a wicked life, but of the condemnation due hangs over the heads ofthofe that live ungodly 5 and fo they are enfamples to move men, not to do the like ; buttotake heed left if they do after the like maimer, they fuftcr alfo after the like manner.

The Do&rines arifing herchence.

D o&. No facieij of men or policy can hinder the judgement ofGod^ which he will bring upon them for their fins.

For as in the firft example there was the dignity of the Angels, in the fecond the multitude of men, fo alfo in this place fociety and policy$ and Cities that were fo noble, 5W?«*and Gomorrha. For they were Cities that were brought into go-vcrnmentj they had Kings, Gen. 142. Tais Do&rine is propounded, and proved, Trov. 11 21.8c in 1 6.^'x is repeated.

Reafi/i. Becaule the guilt of fin is not Ieuened, but inereafed by means of (bcieties, if they favour fin nes : for they perv«rt the end whereunto they were ordained. Fo? whereas the end of all locieties is to reftraine finne, and to advance righteouf-nefle, 1 Tim* 2.2, and they on the contrary cherifti fin and im-pugne righteoufnes, they do provoke the anger of God more,

then

then if they were not fuch focieties. The fin of thefe Cities is (kidtobe grievous, and crying, Gen. 18.20.

This may (erve for admonition, that Citizens or Magi-ftrates {hould not truft too much to their wealth/o that thereby they (hould be made the more bold to fin.

Doclc. 2, The fame judgements ofGodare executedtyjwn* trary caufes.

This is gathered therehence, that whereas the old world was deftroyed by water, thole Cities were ovcrthrowne by fire.

Vfe. This may ferve for admonition, that finners mould not therefore think thcmfelves fafe, becaufe they have efcaped one judgement; for when they are fartheft off from one evil, another is ready to falupon them, «•*/#<?/ 5.19.

Doft. 3« Sxtreame judgements follow extreame fmsl

This is gathered therehence, that this was an utter overthrow, becauie that thefe Cities had filled up the meafure of their fins.

Reafon* The reafon is taken from the proportion, that is betwixt fin andthepunifhmentoffin.

Vfe* This may fervctoadmoniflius, if we cannot altogether avoid fin, yet with feare and trembling to Chun the pro-grefie and continuance in fin.

Doft. 4. Thej that are unto others examples offw^fljatl he alfo unto them examples ofpuntjhmem.

This is gathered from thefe words ': Making them an en-jample.

Vfe i. This may ferve to admonifh us, fo much the more to take heed, that we give no fcandal unto others, or to be au example in fin«

*• To exhort us to incrcafe in godlinefTc by the examples of Gods judgements upon finners. For that is the ufe and end of them, Amos 4 12.

The other part of the Analyfis.

The object of mercy is Lot 9 who is defcribed, 1 By the adjun£t,that he was righteous. 2 2?y the effeft, that his foule was vexed with the wickedneffe of che ungodly,which is more largely fet forth, v.8. 1 By the internall caufe,which was his righteoufiiefle. 2 2?y thecXternall cau(e,which was their un-

godlinefie.

godlinefle. 3 By the mean?, wherby the external caufe or the ob/ett did work that ef7eft«And they were the fen{es of bearing and feeing. 4 By the occafion, wfikh was his dwelling arnongftthern. 5 By theadjun&oftime, which was continually. 6 "By thedegrec, which wasthe higheft, asif he had beene put upon the rack $ he vexed, in Greek it is «&r«tV« , tormented. ' * •"

2?efides thofe that are common anto Let with* the exam*

pie oiNoab, there are thefe Doctrines to beobftrved. Doth *. Men'are Accounted rigftttoHS or unrightebmin the fight of gody notfo much for fame one deed ^ as for the whole courYe of their life.

This is gathered therehence, that Lot is here called righto enr^ who notwithftariding' is fpoken of in the Scripture to have committed a molt hainaus fin. For thofe that, are (aid to be righteous in the Scriptures , are fo called, either in refpec\ of the imputation of Ghrrttsrighteoufneife, orinrefpe£tof •fome particular *caufe wherein they fhew themferves tighre-teous, or in refpeft of that inherent righteoufnelffe 1 , which, though it be imperfeft, yet is itiincere and pleafingur\to God.

Vfe. i;'Thi$ may ferve to refute the Papifts and others,who as (bone as they reade that any one is called righteous in the Scriptures, presently conclude that a man may fulfill the whole law, and (land upon his own merits before God*

2. To comfort the godly, who fometimes fall through infirmity. For if they continually labour to pleafe God, God in mercy accounts them righteous.

Doct. 2. There are Jmctimes righteous men found in the vridft of tin ungodly.

this is gathered therehence, that righteous Lot dwelt a-mongft the Sodomites,

Vfe 1. This may ferve to refute thofe, that when they finne put the fault upon others with whom they live, as if they could not be godly becaufc others are wicked.

2. To exhort us, to flrengthen our minds agarnft the Wic* kednefle of the age, and places, or men, amengft whom wc live. For like as that fcrvant deferves well of his Mafter, that flicks clofennto him 3 when all others forfake him 5 fo alfo are t

they

they moft acceptable unto God, that adhere unto him, when all others not only forfake him, but alfo are againft him $ fo did Noah) Gen. 6.8,p.

Do&* 3. Thofe that are righteous^ even whiles they live <*« mongfi the ungodly 9 aregrieved for their impietj.

This is gathered therehence, that Lot vexed, &c» So Tfal. 119.158 Attsij.\6.

Reafon. iJecaufe whengodly men do moft of all defire, and take care for to advance the glory of God and the falvation of others, they cannot but be grieved 3 when they fee no reckoning made of either.

Vfe I. This may ferve to condemne thofe,that take delight in no company Co much a$ in the company of the ungodly. 2. Thole that are not lorry for their own fins, much lefle for other?.

2. To inftrucViis, to judge of our felves hereby,in that conversion which we have with wicked- men. For i( we are thus wrought upon, when we fee it,then it is a figne of a good conference*

Verfc 9. The Lordknowetb how to deliver the godly, out< oftemf-tations s and to re ferve the unjust unto the day of judgement to be punijhed 9 or fujfering punijhment.

The Analyfis.

HTHis is the generall cpnclufion, the premhTes whereof the former examples makeup, and it is difpofed in a copulate axiom, the former part whereof is of the: mercy of God, and the latter of ihisjuftice. Where .<wfi may take notice of the reafon of this order, which may be two-fold. 1 Becaufe in the premhTes he had fpoken of mercy irr the laft place; therefore that the connexion might be evident^he puts it firit in -the Conclufion j arid becaufe he intends to (peak more at large of the wicked afterwards> therefore he mentions Gods juftice towards them in the laft place. 2. The Apoftledothfirftof all conclude the mercy of God towards the godly, becauie it Was his primary intent and purpofe to comfort and ftrength-

en

en the godly. The obj.ft of Gods mercy is the gocijy. Ttoe aft and effeft thereof is, to deliver them from temptation. The object of his juftice is the wicked. The aft and eiFe& thereof is, to refervethem unto the day of judgement. Where he «ddes the manner how they (hall be rderved , namely fb 5 that they (hall in the meane time fufTer punifhment. The cauie and reafon of thclc a&s and effects, as well of his mercy as his juftice, is the wifdome of God, or his knowledge joyaed together with his will; as that firft word intimates unto us, The Lord knoweth.

The Doctrines arifing herehence.

Do&. I. JVe have need of divers arguments to confirme our fahh touching the mercy andjufiice of God.

This is gathered therchence, that the A poftle was Co care-full to conclude this, and by Co many arguments.

Reafon I. Becaufe faith is not, as knowledge and fenfc is, to have fach a full and evident afiurance, as excludes a^I manner of doubting, but it hath fome obfeurity in the object, and Co admits of divers doublings, which muft be removed by iuch-Iike arguments.

2. The imperfection of our faith, which muft be helped by thefe means.

3. The multitude of objections and temptations, which fight againft this faith.

Vfe 1. This may ferve to reprove the fecurity and preemption of thoie, that feele no want in this kinde,

2. To admoaifh us, to ufe all diligence,and to fcarch out all the arguments that may be, to ediHe our felves in this faith.

Doft. 2. They that are truly righteous 9 fo that they are vejfds of the mercy ofGod 9 are alfo godly.

This is gathered therchence, that here they are called godly, who before in the example of Noah and Lot, were called righteous.

Reafon* Becaufe no righteoufhefTe can be pleafing unto God, which is not referred unto him and his honour 5 now , this is done no other way, but by piety.

Vfe. This may ferve to admonifh us, nottoreftorpleafe our felves in any righteoufneffe, that is feparatcd from true piety towards God. <

Dd Do&.

Doft* 3. The fling of'every evili of'punifbment , whereunto men are obnoxious in this life, is temptation.

This is gathered therehence, that deliverance from temptation is here put for deliverance from all evilh

Reaon. Becaufe the afflictions or mifcries of this lifefcs-come hurtfull unto us only by that means, and as tfeey are in us occaiions or motives unto (in. For that is the nature of temptation, whereof mention is here made, to induce men unto (inne.

Vfe 1. This may ferve to admonifh us, to beware of the temptation that is in theevill, more then of the evils themselves.

2. To inn* ru& us, to judge aright of the mercy of God towards the godly ; for although they are not prefently delivered from the afflictions themfclves, yet if they be delivered from the temptation of them, they have great experience of Gods mercy towards them.

Doft. 4 God doth very well know how to per forme all thofe things that he hath either promifed to the godly 9 or threatmd to the wicl^d.

Vfe* This may ferve to admonifh us, not to judge of the

event of thefc t hings, or of the fuccefTe of the godly or the

. wicked, according to thofe things that we fee, but torcferre

all thefe things unto the knowledgeand wifciomeof God 5 reft-

ingupon the beliefe of thofe things which lie hath promifed.

.

■ ■ ■ 1

Verfe 10. 7? ut chiefly them that walkjtfter the flefb in the Ittfl of um I'annejfe 9 4ndde/pife government: prefumptuotts are they, felfe-willed : they are not afraid tofpeakcvill of dignities.

The Analyfis.

IN this verfe is contained the particular conclusion of the formerargumg: becauie he doth particularly apply unto the fahe teachers of that age.that which he had affirmed in ge-nerall of the un juft. verfe $>. Therefore this particular conclu-fion is joy tied with the general J, not by a bare copula, but by a gradation from the leffc to the greater, as it is intimated in

that

that firft x9ord, r But chiefly: &$il hehadfaid, that all theun* juft (hould indeed iuffer punifhment, but thole moft certainly, and moft heavily, that are fuch as the fal(e teachers are here defci ibed to be. N jw they are delcribed both in generall,and in particular. In generall the effeft of their wicked walking, in thok words>thcm that walk!;* Ofwhicheffeft, I hemewes the principall cau(e, which is, tbeflejh. 2 The adminiftring, or next caufe, which is the luff afthefe/b, that is, the vicious motions and inclinations of corrupt nature: which is illuftra-ted by the proper effeft thereof, ttncleannefte> becaufe the motions of the flefli do fpiritually defile the foules of men, fo that it makes them polluted in the fight of God. The particular defcription is by a particular fin, which is, a contempt of lawfull authority : which fin is illuftratcd by its effeft,thac is, that they do contemptuoiifly reproach dignities; where he fticwes the manner of this effect which is adjoyncd, that they do it boldly and (clfe-willed.

The Doctrines arifing here-hence. DofcY I. ^Although aUfinners may defervedly feare the judgment of God, yet there arefome that may more eertainly ex-fetl thefeveritj of that judgement. This is gathered from thefe words; But chiefly them. Reafon. By reafon of that proportion which is kept betwixt the fins a:.d their puniftiments. Now they that may moft certainly expeft this feverity of judgement, arc fuche-fpecially, as are very much given unto thofe fins, whereby we read in the Scriptures that men have brought upon themfelves fwiftdeftru&ion.

v/e. This may ferve to admonifh us, moft of all to beware of thofe fins that do moft haften our damnation.

Doft. 2. There is no one fin fo heinous, as towalkjnthe ytayes of a (inner.

This is gathered from thefe words 5 B*t chiefj them that •walke.

Reafon t. Becaufe the aft of fin doth not fo much condemn

as the habit of fin 5 like as on the contrary, the habit of any

vertuc doth much more commend a man, then any particular

aft, though it be of great note,

2. Becaufe he that walks in the way of fin, addes impeni-

Dd 2 tency

4 Commentary upon the Second Epifile of Peter.

tency unto his fins; now impenitency dothconderfmemen more then any (in, becaufe there is no way to cfcape the anger of God, but by repentance.

Vfe I. this may fcrve to condemne thole, that pleafe themfelves therein, that they are not rnurtherers, nor adulterers, nor robbers 3 &c. when in the meane time they walk in the way of other fins, who do either contemne the worfhip of God, or neglcft faith, hope, and charity, and are altogether ignorant of the like vertues.

2. To admoniih us, to take heed unto our felves, by a timely and daily repentance, that we walk not in finp., though we cannot abftain from all fin. Sinners are not fo much hatefull unto God, as the workers of fin, and fuch as walk in it.

Doft. 3» There is in all men while they are in this world^ feme catife pricking andflirring them up unto fir*

This is gathered therehence, that the flelh is here put as the beginning of all thofe fin6,whereunto thefe wicked men were given.Now it is called the flcfli, becaufe it doth extend it felfe as largely as the flefh or body of man, being carnal^ .• and fo is in all and every particular man in common and without any exception.Thisis proved firft Gal 5.17. lames 1.14. Man 15.1c. Secondly, it is contirmedalib by reaibn and experience, becauie when there is no outward objedf or perfwafion that can induce us unto Cm , yet we fecle fiic»little (parks ari-fing in our felves 3 that will fet the whole man on fire,if they be not quenched betimes.

Vfe i. This may feive for inftruclioii, 1 To refute their dreame„ which imagine a perfection in this prefent life, i To refute the Papifts, who fay that concupiscence after Bap-tifme is not formally a fin* For that which of its own nature produceth fin, muft needs have the nature of fin. For •quale tjfittlum, talis caufa^ fuch as the tffett is, fuch is the caufo

2. To admonifh us, diligently to beware not only of outward provocations, that might lead us into temptation, but alfo ot our felves and our own hearts; lor there lyes our greater} danger.

Deft. 4. Sittne doth not confift only in outward wards and deeds, but aljo in the inward luffs anhajfc ftionsfvhkh are contrary unto the law of Cjod.

R-eafon'i.

Reafon t. The firft reafon is taken out of the places of Scripture, wherein God is called a Spirit, and is (aidftp. look mod i*htothe Spirit and heart of mar.

2. Thcfecondis taken out of thofe places, .where finite

faid to come from the heart, For Jin can come fro the heart no Mat, *5* l 9 other way,but by the means of fuch vicious lulls of the fk-fti.

3. From the exprefle words of God, .Guu6,^.&l 8,21.

4. The fame is mewed unto us bf the contraries,, becaufe the inward affections of mcn 3 tliat arefgood, are vtry ple.ifing unto God : Therefore after the like -manner evil) affections and defires mud needs difpleafe him. The.amplification ojf this truth may be taken therehence, that there is no improperly in the outward words, anddecjs, but as they depend upon the inward arEe&ion of the. heart. For if it were other-wile, then a man might be compelled unto fin, which is altogether untrue, and contrary to common fenfe.

Vfe,. This may ferve to refute and condemne thoie , that take little or np care at all 3 about their thoughts or inward* af-feftionsjib that they can any way excufe their outward words and deeds. 2. To admonifti us : therefore to watch over our inward affections and thoughts. For this is the property of a trueChriltian. Thole that are out-fide Chriftians, look only unto outward things 5 they that do inwardly and in heart feare God, arc no lefle carefull of their inward thoughts then ehey are of their outward words.

Doft. 5» Sins of this ktnd^ Hk{ at all others alfo y do defile a max.

Some fins are laid inafpeci2ll manner to defile a rnan,name-lyfucb, a9 pertain unto the unlawfull copulation of the flefh, and tranfgrefie the tenth Commandemenr.

Rcaf* Becaufe they do in their nature alfo defile the body and perfon of a mamBut all fins do alfo defile the foul of man, becaufe they leave a blemifh behind them, which makes the foul of the (inner dcformed,and lefle pleafingunto God^Adat, 15. 20. This is it which was heretofore (ignificd in the Cere-moniall Law by all thofe uncleannefles.feparations, warnings, and purgings, which are fo frequently fpoken of by Moftr, This alfo is that,which is intimated unto us in Baptifme.

Vfe 1. This may ferve to condemn tho(e,that do not only take delight in their fins, but alfo feeme to boaft of them, as if they fhould glory in their own dung. 2. To

2. To admonilh us, to lcarne hence more and more to ab« horrc all fin,as a moft filthy and dcteftable thing. Betides that gencrall defiling which is common to all finne, the Apoftle feems here to intimate thatfpeciall defiling, which is in wan-tonnefle, as it appears by v. 14. & 18. But ot this we (hall have a fitter opportunity tft fpeak afterwards.

Doft. 6* Jt is a moftheinous fin to defpifegovernment ', or thefuferiour lattfull power.

This is confirmed, Roma 3.1,2. Reafon 1. Becaufc they which defpife lawfull power, defpife the ordinance ot'God. It is the Apoftlcs reafoninthe feme place. For although God hath prescribed unto men no fpeciall forme of government, yet he hath appointed, that there mould be fomecertaine kind of governing, and fo approves of all power,which is not contrary unto nature, or unto his revealed will*

2. Becaufe fuch a contempt is againft the common good, and tends to the disturbance of humane fbciety.

3. Becaufe it gives occafion to the overflowing of all other fins. For this is the reafon why the authority of (uperiours is eftablimed in theflrft Commandement of the fecond Table, becaufe if that be defpifed or neglected, all the other Com-mandements, not only of the fecond, but alio of the firft table, are cjuite deftitute of thofc things that mould ftrengthen them, as touching thofe means which men can u ft.

Vfe 1. This may ftrve to refute the Anabaptifts and thofc that tread in the fteps of fuch hcreticks, whiles they maintaine that the civill Magistrate is clean contrary to Chriftian religion-

2 . To reprove thofe,that although they confefie the power in words, yet in their deeds refift it, nor do they refpeft it farther then it makes for their lulls.

Do£K 7. The efelt of contempt is t to reproachaman, and fpeakevill of him.

Reafon. 2?ecaufe reproaches and contumelies come properly from pride, whereby a man thinks himfelf better then another. For otherwifc he could not reproach another man, but the fame reproach would fall upon himfclfe alfo # Contempt is the daughter of pride, and the mother of fuchne-phewes. Vfe'i

Vfi I. This may lcrve to admonifh all Ch. iitians, to ab-ftaine from reproachings and eviil fpeakings.For there is none that dares affirme that it is lawful! for him to defpife his brother.

2. To admonifh us, to beware of pride and the contempt of others, if we would not break forth into fuch fins> that are Co unworthy of a Chriftian man.

Jfltteft, Here arifeth a aueftion. Whether we may not fome-times reprove the fins of men fomewhat fharply ?

Anft*. That this is lawful! is proved by the approved pra-cVife of the Prophets, Apoftles, and ot Chrift himfelfe alfoj -but with theft caution?, i Tnat the fin which we reprove bemanifeft. i Thatthecheckbeibdirc&ed, that it be done to the fin 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 bcare unto the glory of God and the falvation of others.

Doft 8. Amengft thofe circumftttnees ofJinne, mentioned in the textjhere is none -whereby it is mart aggravAted t thenftttlh* fornboldnejfe, andfelfi-willfdHctfe.

This is gathered from theft words: < PrcfnmftHOHS i ftlfe* •prilled^ &c %

Reafon 1. Becauft they arc tokens of a will finning with fulliionfent. '

3. They are tokens ofaftared con fcience. 3. They are moft contrary unto repentance.

Vfe 1. This may fcrve to condemne thofe, that account it a great praift unto themftlves 3 that they are bold to commit all kind of villanousafts: they neither feare men, nor God himftlfej as it is faid of the unjuft Judge-in the Got pel.

2. To admonifh u$, although we cannot wholly abftaine from all fin, yet to take heed that we do not pleafe our feivee in any fin, nor to go on and perfitt ttubbornly, and prefomp-tuouflj ia it*

Verfe

ai<■> t<4Cwp$iit<ny vpo#the SecepdEpjfiieefTtHr*

Verfe 11* Where as Aigcls which are greater in power and mighty bring not railing acenfation ttgainfi them before the . Lord,, '■■ |

The Analysis*

THat the Apoftle may aggravate that fin, which he had laid to charge ot the faife teachers in the former words.hc makes a companion betwixt them and the Angels,, fuchasis made, verfe £., and the ro. But in .this comparifon there is^ contained a two-fold dif-rfimilitude, namely, of their condition, and their actions. Their condition, becaufe the Angels are high and mighty, but thefe men were of a low mean con-ditioii.Their aclions,bccaufe the Angels abftained from fpeak-ing evill of dignities, but thefe men gave their minds unto it. The former dif-fimilitude is fet forth by a kind of inequality, of greater and lefler, becaufe there is indeed a very great inequality, but this dif-fimilitude arifeth from the inequality. Both parts of the comparifon are difpofed in a ditercet axiom as it were to this fenfe. Although the Angels do farrc exceed theft dignities in power, yet they do not (peak evill of them; but thefe men 9 although they be far inferiour unto them in power, yet they fear not to fpeak evill of them.

Touching the former part of the comparifon two queft jons may be made.

Steffi, i. In what fenfe the Angels are faid to be greater in power and might ?

sAnfwcr. The Angels are faid to be greater in power and migbt,not ibmuch in refpeft of thefalfe teachers,as in refpeft of the dignities themfelves, whereof the Apoftle here fpeakf. And the reafon is, not only becaufe they are of a more excellent nature then men; but aifo becaufe God hath fet them over men, and commanded them to watch over Governments, Common-wealths, and confequcntly over dignities. Whence they are often called in Scripture Dominions y as Ephefians

I. 21.

Qjffi* 2 * How this is true, that they do not bring railing

accufation

accufation againft dignities, when Godhtmfelfefometimes fpeaks evill of them , and makes the Angels to execute his malediction ?

zAnfwer. They are laid to abfaine from fpeaking evill, I Becaufe they do not fpeak evill, but when God commands! them, and therefore it is not their malediction fo much as Gods. 2 Though they do fpeak evill of the men that are fet} in authority, and do evill alfo unto them fometimes, as we fee in the example of Herod^ arid in the Holt of Senacherib 5 yec they do not fpeak evill ot the dignities them(elves,which Was the fin ofthefc impoitors, of whom the Apoitle fpeaks. The Doftrines ari.ing herehence.

Doft. I. Their finis the greater ^ who are ofd lower condi* & on i tfthfj WJX pro fid and defpife dignities , then if they were fet in a higher degree.

This is the ground of the ApofUes comparifon. For other-wife it wpnld make nothing to the aggravation of the finneof thefe men.

Reafon i. Becaufe his (in is the greater, that is drawn unto fin upon the lighter occafion or fmaller temptation.

2. B.caufe fuch men are not moved by thofc reasons, that might and mould with-hold them from committing fuch a fin, which other men have not after the fame manner.

Vf* This may ferve for condemnation 3 to coudemne the fafhion of fome men of che lowed rank, who even in that con-, dicion of lifeaie as proud, and more alfo (bmetimes, then they that are in the higheft degree of dignity and honour* Doft. 2. The Angels are greater in pewr then all men, Vfe. This may ferve for the comfort of the I aithfull, becaufe God hath given the Angels a fpeciall charge over them, fo that they are faid to pitch their tents about them.

Doc"t .3. Thefe power full Angels do mofl religioufly ab-Jfainefrorn aHfinne*

For what is here faid in fpeciall, is to be underftood alfo in general/.

Vfe. This may ferve to admonifli us, therefore the more carefully to beware of fin; both becaufe we arc bound by the Law at leaft as well as they,, ard alfo becaufe othei wife we cannot have thofc good and powerful miniltiing Spiri s to take care of us. Ec Verfe

Verfe I2. But thefe as natHra.ll bruit beafts , made to be tak?ft And deftrojed^ fftak^ evill of the things that they understand not 5 andjhall utterly perijh in their own corruption.

The Analyfir.

THe other part of the comparifon is contained in this verfe, wherein the fin of the falfe teachers defpi!:ngand fpeaking evill of dignities,is aggravated by a new comparifon oi the like, fo that in this verfe there is both a mewing of the' diflimilitute, and alfo a whole fimilitude explained by its parts. The propofition of this fimilitude containes a defcrip-tionof naturall bruit beafts: the Apodofis contains a defcrip-tion of falfe teachers , according to tho(e qualities which they have proportionably with thofc bruit beaft?. Thede-fcription of the bruit beafts contains three things: 1 Their inward nature, which is exprefied by a negation, that they are voidofreafon^ bruits. 2 Their a&s or operations, which are laid to proceed, not from counfell, but from nature, naturall, 3 Their end and denTU&ion, that they zxztaken and defrayed. To thefe there are three alfo anfwerable in falfe teachers: 1 That they are void of judgement,'/.^ underftand not.1 That they are carrycd with a naughty p2flion to fpeak evill, fpeak^ foill of the things 1hat they underfiandnot. 3 That they bring upon themfelves definition ; they fhaUperifhintheir own cor~ rttptian.

The Do&rinesarifinghererience. Dott. I. Sin, where it reigr.es, tnrncs a man into a bruit bcafl as it were*

This is fhewed in all thofe places of Scripture, where wic* ked men arc compared unto bruit beafts, either in generall, or in fpeciall, fo Horfes, Mules, Dogs, Swine, Foxes, Wolves, Beares, Lions, &c. Yea, they that are in greateft honour and efteeme in this world, are accounted no otherwise of by God, then as bruit beafts. TheMonarchs, inl>4w>/,arealwayeg compared unto wild beafts; and the Roman Emperours that ncrfecuted the Church 3 are pointed out in the Apocalyps by

the

the name of the Dragon. And the Pope is not only called a beaft, but is dcfcribea! as a very great monltcr among the beafts 3 with (even heads>and ten horncf.

Vfe i. This may fcrve to condemn thofe a that pleafet hem-felves in their finf.

2. S o admonifh us, (b much the more to beware of finne, left at length with Nebuchadnezzar we be caftdownefrom the greatest glory to theloweft condition of all.

Dod. 2. The fountainc of all this fin andmifery is the want of a right and/piritualljuJrement.

Vf"» This m*y fcrve to admonira us, diligently therefore to betake our (elves unto prayer, and other means, that are {anftified'by God,for theenlightning of our mind, and keep-iBg it found.

Dott 3. A fane of fitch a condition, that is, of a man turn* ing to abrttit beafi, is, to follow the paffms ofcorruptednature^ withoutreafon.

Vfe. This may fcrve to convift and condemne many, that (eeme unto them felves to be excellent men.

Doft. 4. Such men do corrupt tdfo whatfoever natural geodneffe they have in them*

This is gathered from this word, corruption,** it is explained, lude r. 10.

Vfe. This may fcrve to admoDiflius,thereforetohateand dcteft fuch courfes.

Do&. 5. Such finners are entangled in their finf, and kept unto defrutlion , like as bruit hafts in theirfnares 9 wherewith they are taken.

So 2 Tfw.2.2 6, Lament. 1.14. Vfe. This may ferve to admonifh us, to flye from all Cor> option j as we would from the foares of cternall death*

Be 2 Vcrfe

e

A Commentary upon the Second Epiftle of Peter.

Verfe 13. And Jhall receive the reward of unrighteoufnftfi^ as they that count itpleafure to riot in the day time: Jp&ts they arc and blcmijhes^[porting thcmfelves with their own dtat-vings while they feaft with yon I

Verfe 14. Having eyes full of adultery , and that cannot ceaft fromfwy beguiling unjlablefoules ; an heart they bavccxer* fifed with covetous pratlifes, cur fed children*

The Analyfo.

AFtcr tint defcription of theft men, which was let down in the three fore-going verfes, here in the beginning of this 13 verfe;, is againe repeated that jjft puniftinent which they muft expect ; they fljall receive the reward ofunrighteouf-nij[e t Then he makes a new defcription of the fame men, that they might wax the more fierce if it were poffible. And he de-fcr'tbes them by three chiefe vices, 1 By the luxury, where-unto they gave their minds. 2 By their uncleannefle, 3 By their covetoufneffe. Their luxury is fet forth and aggravated, 1 By the adjunct of pleafure. 2 By the adjunct of time, that it was in the day time. 3 By the effect, that they did by this means, as fpots and bicmiftiej, defile not only themlelves, but alfo thofe with whom they were converfant. Of which effect alio he'thewes the caufe in another effect , that deceiving was joynei with this luxury. Their uncfeanncflc.is described, I TSy the helping caufes or mil ruments, in thefe Words.- Ba-. vingeyes full of adultery* 2 'By the adjunct of conftancy, be-caufe they cannot ceafe from fin» 3 By the effect^ beguiling un» flable foules. Their covetoutnefle is explained, 1 By the primary fuhjsct of it, in thefe words,//;* heart, there it was fcat-ed. 2 By the adjunct of cuftome, in thefc words, A heart ex-excijed. Latt of all, the end and fnmme of this defcription is exprelTed,that they are acwrfedchildren. The.Doctriiesa Ling herehence.

Djft. I. Whennvethink.ofthefinsofwickedmen ) wefhoHld likvpvtft thinly of their punifhwents.

This is gathered therehence, thai the Apoftle doth ever now and then put in this, while he fpeaks of theie mens iins.

Reaf.

Reafon, 1. Becaufe theft two are in Gods purpofe and theirown nature knit together*. j ? , ; ' ,

2. 2?ccaufe the confidcration of fin doth oftentimes mqrg hurt then good, it the confideration oi the punishment be not joyneduntoit.

Vfe, This may ferve to condemne thofejthatukedelijp^ only in.the commemoration either of their own, oro§e# mens tins* , ^ ..

Doft. 2. Profufelnxyryisafigneofanranfmninffecurefyfi

This is gathered out of the text, and.itisfxpretfy.fet-downj Itiie v. 11.

Redfon, Becm(c luch men do either not thin^^alj^fjthfi judgements of God, or do labour arjeait jto rqmo^e.'lgcn thoughts owt of their minds. , M

Vfe .1. Tais may ferve to inftcuft us., nQyQ^a^oiyjt^coj men happyjas themuUitude ufeth to dt> •: fnorabl! 0 T .c .2. T^monifhus tobeware ; of %hxxceuV ;

Daft. 3. Luxttrj^the more itis Jbeweaopenly,tjftjgprejt is to be condemned, >;r

This is gathered from that Epithete, ipthed^timu

Reafon, Becauic. it is. Co much the farther ofTfrom,m»me,and consequently from repentance. ,

Vfe. this may ferycto condemne.thatimpu^race, wfoch many men have gotten.-

• Deft. 4. There, h the great eft danger in thofe fins 9 jrw which the greatefl pleafure and delight arifttf, ^^."Becaufe pJeafore is a.iigne of i peffe$ £abit»

2. Becaufepleailirc is vcrj hardly left. : ; ; ,

Vfe. This may ferve to admoniuVus, toteyfareofthofe delights which arife from fin.

'. D &. 5» Tbej that pUafethemfelves moft intheirftns a do mofi defile and contaminate bath them fe Ives and others.

t.iis is gathered from thefc wocdsjpottan.dblemj#es i it it is alfo/»^v.i2. .cL.s,

*8?4/. #ecaufe the more any fin appearsin the Church, the

greater dishonour doth it-hcin^^ not.onjy.to the (inner him*

ielfe, but alfo to the whole Church, whereof he is a member.

D?>&* 6, 1 he tuiwurU membtrs alfe ofmck^dmitHpefull

tfrnckedntp.

This

£ n A Commentary *po* the SecondEpiftk of Peter*

This is gathered therehence, Hazing eyrsfuF^ &c.

Reafon i. Becaufe out of the abundance of the heart all our faculties, and all the inftruments of operations receive ina-preflions anfwcrablcunto the heart.

%• B- cautc fin, or temptation unto fin is admitted into the heart it felfe by the outward ftnfcs, as by channels or gates; fo that the eyes and ftich like corporeall inftruments are rilled two wayes, both in the ingrcfle and the egrefle of fin.-Whence itcomestopafle, that as the gates of a great City ufc tooe fuller then the other parts of the City, by reafoa of the frequent ingrefle and egrefle of people, (o alfb are the eyes of fuch like men.

Vfe r. Thismay fcrvetoinftmftus,tofceandbewaJlethe miferable condition, whereunto men are obnoxious by reafon offin; becaufc they have no part clean or void of fin.

a. To admonifh us,to ufc all care to clean fe our (elves, and all our faculties and parts both of body and mind ffdriJ fuch Uncleanneffe.

Doft. 7. The uncleannejfe of the body is oftentimes joyned veitb impurity of religion*

This is gathered from theft words; adultery.

Reafon 1. Becaufc the hindring caufc or that which keeps koffis removed,namely,pure religion.

2. Becaufc this is the juft judgement of God, Rom.1.26.

3. Becaufc by reafon of thefc carnall afFe&ions men do withdraw thernfclves from piety, or impugneit.

Vfe* This may fervc to admonifh us, (b much the more re-ligioufly to imbrace purity in religion.

Dod:. 8. In fuch men covet oufnejfe is oftentimes joyned with their impiety.

This is gathered from theft words, covetous praitifes. Reafon, Becaufc that doth chiefly pertaine to the rule and (way which thedevill exercifethbver his fervants,! lohn 2.16 2. Becaufc ,by. covetoufnefle they ftek thofe things that ferve to rtourilh their impurity oflife.

Vfe. This may ferve for a generall admonition, to abftaine even from the leaft fins, if we would not admit of others alio. Do&. 9* The exercifng of the heart unto fuch fins^ doth very much firenethen andincreafc them. •

This

A Commentary upon the Second Epiftle of Peter* * $|

This is gathered from that word .* A heart they have exer-cifeJ.

Reafon i. Becaufe exercifing a mans felfe unto fin brings in and increafeth the habit.

2, It is a token that a man takes pleafure in fuch fins. For no man doth willingly excrcife himfelfe in thole things wherein he takes no delight.

Vf\ This may ferve to admonifh us, according to the counfcll of the Apoftle, I Tim.^.j, to excrcife our felves unto godlinefle, not unto wickednefTe. For as the Apoftlethete faith, verfc S. that bodily exercife'profiteth little ; fo in this comparifon may it belaid;, that the excrcife of fin" h not only unprofitable, but very hurtful!.

Doft. 10. They that are after this manner accajionted unti their Jins^ are hardnedin them*

This is gathered from thefc words ; The} cannot ceafefrom finne,

Reafon* Becaufe by thi* means fin gets great ftrength and dominion.

2. Becaufe every Way unto repentance is (topped up.

Vfe* This may ferve to adnioniOl us, to leave orFotir wicked purpofes in time.

Doft, II* Such men are moft to be detefted.

This is gathered from theft words: cur fed children.

R"a'on. Becaufe they tre moft oppofite and contrary unto that which is moft to be loved.

Vfe. This may ferve to exhort us, to fliew our zeale in flying from fin and finncrs.

Vcrfe 15. Which have forfaken the right way, and are gone A' fray following the way of Balaam thefon ofBofor^who loved the wages ofunrighteoufnejfe^

Verft 16. But was rebuked for his iniquity : the dumbe Aj[e freaking with mans voice , forbadthe madnejfe ofthe fro*

fhet»

The

The Analyfis.

■"THe Apofflc h'ere'ftill continues in explaining and illulirat-•*• ing the covet oufnefle ot thefe men by way of a fimilitude, which he makes betweerie-thein and Balaam ihtConoi^BoJor, N-jw the quality wherein they are compared is frru propounded in geiipra 11, that they followed his way, that is, they imitated him in the like manner of doing, and then fet Forth in particular, i By the etfeft, that they . forfook the right way, and wert aftray into by wayes,.that is, into naughty and wicked wayes. 2 By the proper caufeofthiseffecl, that they loved the wages of unrighteoufnefle, like as he loved itj that is, for the ddire of filthy lucretbe.y gave themfelves over unto impiety and unrighteoufnefle. 3 By the adjunft that fol-lowes upon this effect namely, God* rebuking of him, v.,i6. which 1? let forth by the inftrument,that he roadeufeof to do it,namely,adurabe iVfle. Thefitneffealfo ofthisinftmment as he was made ufe of at that time.is declared by their, inequality, becaufe he (hewes that this A(fe was in Come fort wifer then his Matter. For wh<?nthc.Matter, though he was a Prophet, was mad, this Afic By his wifdofnc a? jt were, rebuked and corrected that madnclie.

§**f*. But: here a ^ueftion may be made concerning this Bdatm the (on of Bo for 7 who is here called a Prophet, and yet is iaid to have finned moft wickedly Whether he were a true Prophet of God, or no I ,

esfnfiv. He was fometime endued with the gift of Prophe-fie that God had communicated unto him,as it appearSjiWw. 21. fo 2}, 24. But in a fpeciall manner in 23. 26. the Lord is (aid to haye/>»f words into his mouthy Co alfo verfe, 20.& cap. 24. 2. the Spirit of the Lord 1$ (aid to have come upon lom\ and verfe 4. he is Mdtohave heard the words of God. Yet he was not a holy Prophet of God, but as he was given to other vices, and efpecially to CovetoufnefTe^ Co alfo he was skilfull in the Ma-gick art*, by whofe he^pe.' as it is faid Numb. 24. 1. he tiled to feek fur inchantments. Such an one therefore he was amongft the Prophets, as fntUs was amongft the Apoftles : of which fort alfo the old Prophet that dwelt at 'Bethel^ (eemes to have bc«ne in fome re fpeft* T he

The Do&rines arifing herehsnce. Doth I. The wicked of every Utter age do in tlxir cottrfes imitate thofe wickedmen % that lived before them.

This is gathered from thefe words: Following the way of Balaam.

For theft men did notpropofe Balaam unto themfelves for an example to imitate, but becaufe they went in the fame wayes, therefore they are faid to have followed him.

Reafon i. Becaufe that in-bred corruption, from which fiich wicked eourfes are derived, as from their originall fountains, is one and the fame. For although it doth not work al wayes and in all altogether after the fame manner, yet when it meets with natures alike, and the like occafions alfo happen, then it is no lefle like it felfe, then an egge is like an egge.

2. Becaufe the fame teacher of wickednefle, the tempter and old Serpent works effectually in his bond Haves throughout all ages.

3. Becaufe oftentimes alfo the eourfes fore-going do not only by tradition, but by tranfmhfion as it were alfo beget eourfes like themfelve?•

Vfe 1, This may ferve to enforme us, not to b* too much troubled at the wickednefle of nae«, that live with us, becaufe there is nothing new under the Sunne in that kinde.

2. To admonifkus, not to cxpeft any lingular thing from wicked men, while they remaine fuch, above that which wc 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.

Do&. 2. This is common to all the wicked, to for fake the right n ay, and go afiray in that which is not good.

This is gathered from theft words, Whichhaving]"orfaken ■the right way are gone afiray.

Reafon 1. Becaufe the right way is in obferving the will of God, or in doing the good works which God hath before ordained that we (hould walk in them, Efhef.i. 10. Pfal. 119. i^&c. But wickednefle is another crooked way, which men have found out themfelvesj cleane contrary to the will of God.

F f 2. Becaufe

2. Bccaufe that is the right way which certainly leadcth unto life, and ecernall happintflfe, Mktth. j. 14. but wicked-neffe tendeth unto death, Trov.j. 27. & 8.36.

Vfe* This may ferve to admonUh us, diligently to beware of this going aftray, alway es loofeing unto the right way. ' Doct. 3. Covetotifntjfe^where it prevaileth, doth mo ft certainly produce this g*ing aftray from the right way.

This is gathered from thefe words : who loved the wages of nnrichteoHfne$e : fo 1 Tim.6.17. He that trufls in uncertaine riches, doth not truft in the living God; and therefore he cfoth necefiarily follow a new way clean contrary unto that which the true and living God hath (hewed us.

Reafin, 2?ecaufe a covetous man is obnoxious unto all the temptations of the devill, which have any (hew of gaine; ib that he accounts gainegodlinefTe, 1 Tim. 6*. 5.9. and this is it which is meant in the text, they love the wages of 'unrighteouf-nejfe, that is, they fcek lucre, though it be joyned with the grcateft iniquity.

Vfe if This may ferve toadmonimuj, to take heed therefore and flye from coveioufnefie, as from the greateft plague and enemy ofgodlinefle, C^f^-S*

2. To exhort uys, to labour for contentment, 1 Tim. 6.6.2:

D0&. 4. lAllfHchwickedneffeisrebHkedby God,

This is gathered from the bf ginning of v. 16. But was re-

bitked^ &C,

Rcafon 1. Becaufe the Scripture and law it felfe which is tra^fgrefled by fin, doth therefore rebuke that fin, Rom.j.'j.

2. The confeienecs of finners do ufually alio check them* Rent.*'! 1 ).

3. The very creatures do it alfo after their manner, Dtttt* 31.28. and if they ihould not in their appointed order iuffi-cientiy rebuke iinners, there mould ibme extraordinary miracle be fhewed rather then they mould not be convifted,as we fee here in the example of 'Balaam.

Vfe 1. This may ferve to admonifh us, to apply our minds unto thefe rcbukings of Gcd, and not to be carelefle of them, as defperate men uie to be; but to yeeld usto them, and (htm all thofe things that are rebuked by God, either in the Scriptures, or in our confidences, or in the creatures.

2. To

2. To exhort us, to ufe all diligence to feek and preferve in our felvcs that teftimonyofGod and our conference, which may be for our comfort, and not for our rebuke.

Doft. 5, Thofe men are extreamly and brutifily mad, that will not be rebukcX or flopped in their impiety, unltfe it be by feme miraculous works

This is gathered from the end of verfe 16. the dumbe Jffe /peaking wfFhmans voice, forbad the madnejfe of the Prophet,

Kea/on. Becaufe fuch ni?n are deprived of common fenfe touching fpirituall thing s 4 and are given over unto a reprobate

fenfe.

Vfc. This may ftrve to admonifh us, to beware of that hardneflfc of heart, which cannot bekeve God fpeaking in his word 5 and not to give way to that vaine imagination, which Dives m$L his brethren is faid co have maintained, Luke 16, 30.and Abrahamvcfutes.vcrfe 3T. •

Verfe 17. Thefc are welles without water, clouds that are carried with a tempeft, towhomthemifiofdarJ^nejfeisreferved

for ever.

Verfe 18. For when they fpeak.greatfwellingwords of vanity i they allure through the lufis of 'the flejh, through much wan-tomefe, thofe that were cleane efcapedfrom them who live in errour.

Verfe 19. While they promife them liberty, they themfches are the fervants of corruption: for of whom a man is overcome, of the fame is he brought in bondage.

Verfe 20. For,if,*fter they have efcapedthe pollutions ofthe world, through thefyowlcdgc of the Lord and Saviour Jefus Ckrifli they are againe entangled therein , and overcome , the latter end is worfe withthem then the beginning.

Verfe 21. For it had beene better for them not to have known* the way of right coufneffe, then after they have knowne it, to turnefrom the holy commanitment delivered unto them.

Verfe 2 2. 'But it is hapnedunto them according to the true Pro-verbe ; The Dog is turned to his own vomit againe, and the Sow that was wafted to her wallowing in the mire.

F f 2 The

aa g ACommentaryufcnthe Second EpiftleofPetm

The Analyfis.

IN theft verfes is contained a refutation of the falle teachers, of whom a description was made before. Now the fumof this refutation confiiU herein, that all thofe things were vain., which they promifedto their difciples or followers. And this is in generall (hewed by thofe comparifons which are made verfel7. Where thefe teachers are faid to be wels as it were, without water, and clouds without raine, becauft they make (hew of many things worthy to be defired, but they performe nothing at all. Upon occafioa of theft fimilitudes, by the way he repeats the punifhment which God had prepared for them, by a continuation of the fame Allegory, namely, that whereas they are wels as it were, or clouds making (hew of fome mift, they (hall at length certainly fin 4 the mirt of eter-nall darknefle. 2 The fame vanity is illuftrated by the impulsive cauft that moved them to fpread abroad their new opinions, which was their fwelling vanity, Verfc 18. in the beginning, and by theerTecT thereof, which was their crafty fedu-cing of Ghriftians to g&e themfelvcsovertotheldtsofthe flc(h D at the end of the fame verfc. 3 The fame vanity of their promife9i3fet forth, verftip. at the beginning, by the great diflimiiicude and oppofition that is betwixt them and their promifes. For they promiftd liberty unto others, when they themfelvcs were fervants of corruption. Thence the vanity of their promifts is made manifeft and palpable as it were; bc-cauft they promiftd that, whereunto they themfelves were grangers, and far remote from it. 4. That which is put in the diffimilitude, namely, that they were ftrvants of corruption, becaufe fome might make a doubt of it, the ApolMcconfirmes it at the end of verfe ip. by the generall definition or defcrip-tion of a ftrvant, or that bondage which he meant, namely, that he is another mans fervant,that is overcome by him. For he that is taken by the enemy in warre, is brought in bondage to him, at leaftuntill he bath payed the juft price of his ranfome. 5 The naiftry of this bondage is amplified in re-fpe& of thofe, that have made profeffion of faith and holi-nefle, by comparing things unequall, betwixt that condition,

whereunto

whereunto thty were obnoxious before their calling, and this which they have brought upon themselves by their Apo-ftalie, where the mifery of the latter condition is made greater then the former, verf.20. and the reafon of it is given, verf.21. Becaufe the fin is greater 3 which is committed after and againft the knowledge of the right way, then that which is done through ignorance; which inequality is alfo illustrated by a . comparifon of the like things,that is explained in prpvcrbiall fentcnceSjOfthe Dog and the Sow, verfe 22.

£t*eft» Here arifeth a Queftion, Whether thofe that were (educed by the falfc teachers, were before true believers ?

Anfrv, They had that faith which we ufe to call temporary faith, but they were never foundly rooted in faith. This is proved out of the i4verfe, where all thofe that were feduced by thele deceivers arc called wftablc fotdes. For if they had beene by found faith grafted into Chrift, then they mould have been (table and corroborated in him alfo. And whereas they are (aid verfe 18. to have cleane efcapedfrom the rvkkedjhvi was, 1 In refpeft oftheprofeflion which they had made of their true converfion.2.In refpeffc of the aflent,which we muft think tkat they did give inwardly alfo unto the word , by which they were called to this conversion. 3. In refpeft of the change which they had made in their outward carriage. 4, In refped of (brae fmall beginning alfo 9 whereby they tended towards holinefTc it felfe.

The Doctrines arifing herehence. Do6t. 1. Thej that go aftraythemfelvesfrom the right way t *

anhaftje others to go affray, -mhatfoever they make fhcvp of\ they have nothing elfe in tbemjelves or in their err ours but vanity.

This is gathered out of verfe 17. and the beginning of 18. For they are faid in the text to be as it were vanity it felfe, as Solomon faith of all things that are under the Sunne, in refpeft of happineflfe they are vanity of vanities. Now they are faid to be vain, 1 Becaufe they have only a fhew of fome truth or good, not the thing it felfe. 2. Becaufe they make a fhew of communicating fome good unto others, but they do not per-forme it, nor can they .For that is properly called vainc^which is void of that thing which it fhould have, or which is unfit for that ufe and end whereunto it mould ferve.

. Reafon I.

,2%o A Commentary upon the Second Epiftle of Veter.

Reafon i. Becaufe they have forfaken God, who is the fountainc of all true and folid good.

2. 2?ecauie they are led by Sathan , who is the father of lyes and of all vanity-

V(t\ This may fcrve to admoaifhus, to beware therefore of fijeh men, that we be not in any wife deceived by them. For this were to imbracc vanity in ftead of eternall happinefle.

Do&. 2. let fitch men in their vanity are ttfually mofl puffed up.

This is gathered from verfe 18. in the beginning. So I £V. 8. i. Knowledge pujfeth up. Which if it be true of the knowledge of things that are true in themfclvs,if they be not known as they ought to be known, as it is explained, verfe 2. Then much more muft we think fopf that knowledge which hath a (hew of fome lingular excellency, when there is no folid good in it at all.

Reafon. Z?ecaufe fuch men feemc tothemfelvestobewife, not only above the ordinary fort, but alfo above thoft that excell in the Church of God , yea fometimes above the Apo-ftles themfelves and Prophets, and therefore are wont to boaft of fome depths which they have 5 which the holy Ghoit therefore cals the depths of Sathan, zApoc. 2.2 4. . Vfi. This may ferve to informc us, alwayes to foipecl: thofc men, that are in a wonderfull manner puffed up with their own private conceits of fome part of religion.

Dodl. 3. That fuch men do oftentimes [educe many , and 4*2 have divers followers, it comes to pajfe chiefly thereby , that their

doflrinc^ either for the matter ofit^or thcm&nner of their teaching, u very agreeable to the carnall lufts of men. .This is gathered from thefe words.- they allure through the

hflsofthefiejh.

Reafon. Becaufe as the flem doth eafily apply it felfc at all times unto carnall do&rine, by reafon or that communion that is betwixt them; fo cfpeciajly and mod eafily doth ic, when the doctrine is covered with a (hew of religion or truth.

Vfr. l,his may ferve for admonition, that if we would be fafe from infection and fedncing, wefhould diligently labour for mortification of the fh-fh. For neither are rhey only in danger of feducing that have not yet known the truth, but

they

A Commentary upon the Second Epiftie of PeJe.r t % ?

they atfb that have in fome fort clean efcaped from tkofe that live in errour, as it is in the text.

Deft. 4. The chhft ln(f of the fiefh^ whereby mtn are wont to befedxeed, is the love of carnall liberty*

This is gathered from the beginning of verfe 1 £.So Tfalnse s. 3.

Iteafon 1. Becaufe the flelh ahvayes feeketh its peace and ejnietnelfe, which it cannot enjoy, but by giving it felfe over unto the lutts thereof;and hence it is that carnal! men account the command of God and his Word, a yoke.aud itrong cords, and bands, &c.

2. Becaute in liberty there is fome kinde of fhew of that dignity andexcellency 5 whereof all the fons olAdam are moft defirous ever fince chcy drank in that poyfon of the Serpent, Tejhall be like Cjods.

3. 2?ecaufe it hath a falfe ftiadow of that Chriftian liberty, wherennto we are called, hhn 8.32,33,34, Hence itis, that the curfed fe&of Libertines, which under a fhew of liberty overthrowes all religion, findeth many well-withers thereunto, even amongft thofe that are Christians in name.

Vfe 1. This may ferve to condemne thofe, thatalwayes follow after liberty of what kind foever it be. For Chriftians are the (ervantsofrighteoufneffe, although they be free from fin, Rom.6.iS,

2. To admonifh us, to reprefTe and reftraine in our (elves this carnall defire of liberty, 1 fir.9.27.

Doft. 5. They that moft labour for this carnall liberty t are themofl wretchedfervants of fin.

This is gathered from thefe words'; they are the fervants of corruption. So Rom. 6.1 o.

Keafon 1. 'Jecaufc they are overcome and led captive by . finne.

2. Because they give up thcmlelves wholly to obey finne, Rom.6.16.19,

3» 2?ecaufe they remain in this bondage, although it be the worft of all, with a kind of pleafure; fo that they are the fervants of fin more^then thofe are the fervants of men, that are gaily- (laves.* for chc(e mens minds alwayes wiflh for liberty, but the others are very well pleafed in their moft fervile condition. Vfe 'n

Vfe i. This may ferveto iniorme us, how we mould Hand affected towards fuch men. For although they feem to chem-(elvestobetheonly happy men almoft, yet they are in truth obje&s moft worthy of pity, and not of envie.

2. To admonifh us, more and more to get out of this bondage, by ycelding our felves wholly unto Cod and his righ-ceoutaeffe, Rom.6 .18 3 19,2 2.

DocY 6» They that are brought into this bondage ■, after that they have made profrjfion and confejfton of the truth , their condition is more deplorable^ then the condition of other (inner s.

This is gathered from, vei fe 20,21,

Reafon 1. 2?ccaufe their fin is greater then other mens.For where no law is, there is no fin 5 where the law or the knowledge of the law is leffe, there the fin is lefle : but where the knowledge of Gods law and his will is greater, there the fin ii made greater and heavier.

2. 2?ecaufe they do wonderfully dishonour God, while they profeffc themfelvcs to have known his difcipline, and to have had experience of it in Tome meafure 9 and do afterwards rej eft it, and prefer fin before it.

3. 2?ecaufc the devill the Prince of fin doth more feverely befet thofe, that he hath withdrawne unto himfelfe from the flight as it were, Matth.i 2.45.

4. 2?ccaufe the anger of God is incenied againft fuch men, Heb*\Q.26,2j»

5. #ecau(e there is (carce any place left for them to repent, Heb.6,6*

Vfe. This may ferve to admonifh all thofe, that know the way of God, to labour alfb to continue conftantly in the (ame, in all parts of their life and converfation.

Doft. 7. The fhhinefie offmnefbonldmakeinentoabhorre A returning to the bondage thereof

Reafon 1; Becaufe we are called unto purity.

2. Becaufe we have profefTed an abomination of that impurity which is in fin.

3. Becaufe it is abominable unto God, and makes men a-bominable in his fight.

Vfe j. This may ferve to condemne thofe, that take delight in this filthinefle, and think they gain credit unto themfelvcs

thereby

A Commentary upon the SecondEpiftk ofVettr* ^ -

thereby, by gracing and fetting out their fpeech with oathes, and labour to make their conversation pleafing, by applying themfelves unto the cuftomes and vicious and tilth y courfes of men.

2. To admoni(h us, to put before our eyes this fflthineffe of fin. So (hall we renew our repentance, and be confirmed in the grace of perfevcrance.

Chapter III.

r

Verfe I. This ficond Spiflle (beloved) I now write unto you^ h

both which Iftir up your pure minds by way of remembrance :• Verfe 2. that ye may be windfall ofthe words which were fp9-

ken before by the holy Triphets, and of the commandement of

ns the Apofilcs of the Lord and Suviour.

j

The Analyfis.

|He Apoftle now making hafte to the end of the E« piftle, i Repeats the fcope and aime that he had in writing, in the i & I verfes. 2 He doth again defcribe thofe men, of whom he writes this Epi-ftle, that they fhould beware, verfe 3,4. 3 He refutes their blafpemies, from verfe 5. to verfe 11. 4 He fhewes the ufe and fruit of his do&rine, which all the faithfull mould make of it, from verfe 11 to the end. In repeating the end and (cope of the Epiftle he fets it forth and describes it, 1 By the rrennsythztit is a putting in remembrance, 2 By the effeft, that Tt (lirres up, 3 By the objefr, that it was directed unto them, thathadapureminJe. 4 By the means how to obtaiae this efteft, namely, thofe things which were fpoken before by the Prophets, and commanded by the Apoftles,veric2. 5 'By the manner how all thefe things might be made the more effe-ttuall: to which purpofe he ufeth a kinde of illuftration, namely,-that this putting in remembrance was iterated and repeated with an earneft vehemency. This fecond Bpiflle I write^nd that with a fatherly kind of lovc,whichis intimated

G g in

in the title which he gives them, when he cals them befoved. Of the putting in remembrance we fpake before, c. i .v. r 2 13. and alfo of ftirring up : Therefore palling ovet them,wc come to the next.

Do&rines arifing herchence.

Doft. I. The minds of the faithfull Jhouldbe indued with parity , and fincerity y that they may receive the divine admonitions as they ought toJ?e received*

This is gathered from thefc words.- Tftir up your pure minds* Now he doth not fo much commend them by this his tefti-mony, as (he* them, what thing they ought chiefly to labour for, that they may receive benefit by this writing. So lames 1.21. and this firft E| ift.cap.2. verfc 2.

Reafon I. 2?ecaufe, as in all things that are of any moment, there is alwayes required fome preparing of the (iibjeft, for example, as in husbandry,plowing and harrowing of the ground: fo and much more aHo is it required that we fhould prepare our hearts to receive the word of God with benefit, Ierem.^,^4 Now there can be no fitter preparation, then by fincerity to lay afidc all thofe things, that arc contrary to the word, and hinder the efficacy thereof.

2. Recall(e the word of God is fincere, and therefore it requires fincerity in thofe that receive it, 1 £///?.c.2.v.2.

3. j^ecaufe without fincerity nothing at all is done aright. For fincerity is the common afTeclion of obedience.

Vfe 1. This may ferve to reprove thofe , that have no care at all, rightly to difpofe themfelves for to receive the word of God aright.

2. To exhort u c ,to labour chiefly for this purity of minde. and fincerity of heart.

Do&. 2. They that have a pure minde, do willingly rrc*ivc andretain thofe things that are propofed unto them out of the Fro-phetsand Apoftles,

This is gathered from verfc 2.

Reafon 1. Eecaufc Chrifts (heepe know his voice and follow him, John 10.27. Now his voice founds in the Prophets and Apoftles.

2. BecmCe in the Prophets and Apoftles all things agree with fincerity, * 7V.2.2. P/*/, 19.8,9.

Vfe

A Commentary upon the Second Epifile of Peter* . a 3.5

Vfe* This may ferve to inform* us, to examine ourminda according to this rule; for they that earenot for the words of the Prophets and Apoftles, have not purity of minde; but they that cleave faft unto them, although it be accompanied with divers infirmities, have alwayes in rcadinefle a aire argument of their fincerity.

Do&. ^ Tet the very beft have need to be often fiirred up unto thefe duties*

This is gathered from thefe words; thisfecond Spifllelnow v rite. So Phi/,$.i, and this Epiftle,c. J..V.10.13.

DocT:. if. Such admonitions are works ofChrijlian charity. This is gathered from this title, beloved, Reafon i. Becaufe they tend to deliver men from the grea-teft evill 9 and to communicate unto them the greater! good.

2. becaufe they pertainc unto the communication which is exercifed by charity.

Vfe 1. This may fcrve to reprove thofe that cannot endure admonitions, and take them for their enemies that ufe them. Gal, 4 16. 7 Tim.*\,%.

2. To exhort us, to exercife our fclves unto this duty with all charity.

Verfe 3. Knowing this firft ., that there /hall come in the laH

dajes^fcoffers^ walking after their ortn lufis^ Verfe 4. Andfajing, Where is thepromife of his comming ? For '

fnce the Fathers feR afleepe s all things continue as thej were

from the beginning of the creation*

The Analyfis.

VPon occafion of the Apoftles teftimony before cited, there is in thefe words a new defcription made of fbme wieked men of whom we muft greatly beware. For in that he faiths that this is firft to be knowne, what thefe wicked men are, of whom he doth admonifh us, he doth thereby mean not only to (hew that this is ncceflfary to be known for the under-ftanding and applying of the Apoftles words with benefit,

Gg 2 but

A CommmUry ufon the SecMdEpifikefPeter.

but alfo that this may and ought to be chiefly observed out of the Apoftles words, namely, that there flaall come fuch men in the laft dayes. For Co is this phrafe explained, /»&, v. 18. Theft wicked- men are defcnbed in gene-all, 1 By their impiety towards God, that they art/coffers. 2 By their impu-lity of life and deeds, tlut th'ty walks after their own lufts. Then in fpecial by their arguing,that the wicked fcoffers uftd, to defend their impiety, and to remove the contrary do&rine from themfelves, verfc 4 For in thofc words is expreffed,

1 their fcoffiog, which was before noted in gcnerall, and

2 their argument is fet forth, whereby they would perfwade themfelves and others, that they might walk after their own Inn's, without feare or danger; namely, becauft the commlrg of God, the expectation whereof did deterre men from fuxh a life ishotto be feared, in theft words: Where is tbe-promife oftiisconto'wg > . Now this they confirmed to themfelves and others by a vaine comparing the times that wjnt before with ihoft that were to come j that whereas there was no commiog of the Lord to judge the world ilnce the times of the Father?, and from the creation of the world, there Was no cauft to feare that any fuch thing would happen at the end ofthe World, in thefe words. For Jinee the Fathers fell ajleepe^ att-thir.^s ccr.-lintie as thy were from the beginning ofthe creaticr.. Now this ■ whole defcription,or rather the thing defcribed, that is, this impiety, is illuftrated by the adj.u.£r of time, wherein chiefly and by a fpecial] kind of eminency or abundance it is found, namely, *">? the Lift dayes.

The Doftrines arifmg here-hence. Do6t. I. In the redding of the Saiptirrcs we mx(l five fpc~ c'tfift heed unto thofe things ve here of we ha~egreatfift ufe.

This is gathered fronubeft words." Knowing this fir ft. For the Apoftle would, that for the prefent they mould hrft and chief]/ think ofthofe things, that the Apoftles had fpoken for their preftnt ufe, touching thofc wicked mep.

Doct. 2. The Scripture for et els moft grievotts things of; he Lift dAye r . So 1 Tim 4.1. 2 Tim.yt,

Reafon i, For that iniquity doth abound more in the Uft dayes, it is becauft knowledge doth abound, which is held

under

under righteoufoefle : that makes the fin the more finfuir, i^.7.13 anddoth more incenfe the wrath of God, Ramans 1, 18.

2. Becaufe the laft ages.by reafou of that depravedncfTe and corruption which hath over-fpread mankind, areas it were the (ink of all the ages that went before , to receive their degs.

Vfe r. This may ferveto informcus, not to be too much troubled in mind, when we fee as it were an inundation of iniquity and impiety, flowing every where; becaufe fuch things were forecold us before, Iobn 16.4.

2. N jt to fafhion our feives to thofe courfes, that are common in this age, but to prepare and aimc our (elves rather a-gainft their contagion.

Dott. 3. tAmongfi wicked mw they ] are thsivorflofall^ that feoffe At godlin <ff( .

This is gathered from this vfovd^fc^fcrs,

Rejfon 1, Becaufe they are not only unbelievers, butdc-fpifersof the faith alfc For fcofring is from contempt*

2 Becaufe their confeiences are feared as it were with a hot iron 3 that can be wrought upon by no inftm&ion, and therefore they are quite defperate. For they have quenched and choaked even thofe naturall fparks, which are wont to breakout mall mens hearts.

3. Becaufe they arethechofeninftrumentsofthedevillto turne afide others from godlinefle, and to make the faithfull lervants of God afhamed of it, if it were poffible. For the proper effed of fcoffingis (hame.

Vfe. This may ferveteadmonifhus, to fhun fuch fcoffers as the monfters and pefts of mankind.

Doft. 4. Thty that mabttaine wicked opinions in their mir.de^ are qiven to impurity in their lifr.

This is gathered therehence, that the fame men are called feoffors, and fuch as yvalkjiftcr their own lufts>

Reafon i. Becaufe the proper caufe, why fuch men do labour fo much to caft off all fenfe of religion, is no other, then that they may with all licentioufnefle D give themfelves wholy over to their moft filthy lulls*

2. Becaufe fuch wicked opinions' or imaginations do let

loofe

loofe the raines to all concupifcence, and therefore are the caufe of increafing that wickednefle, whereof at the firft they were the effeft.

Vfe I. This may ferve to informe us, not to think that wicked and profane and Atheifticali men do fpeak from any reafon or judgement, when they fcoffe at religion. For they are beafts in their life, and therefore they have alfo beaftly imaginations, which they are wont to bring forth under a (hew of reafon.

2. To admonifh us, in fhunning profane and blafphemous opinions and imaginations, to beware erpecially of a wicked life, becaufc it makes way for all wicked opinions.

Do&. V. That is proper to wicked and prophage men 3 in fomefort to deny the camming of the Lord^andhisjudgement*

This is gathered from verfe 4 at the beginning.

Reafon* Becaufe the expectation of judgement is afirong bridle to reftraine and keep in the wickednefle of men, which ungodly and profane men do moft of all defire to (hake off.

Vfe. This may ferve to admonifh us, by all means to take heed, that we be not any way partakers of that impiety: which comes to pafie not only then when we doutterly deny his comming, but alfo when we do either make any doubt of ir, or apprehend it as a thing far off from u c , or do ineffectually think of it, not edifying our felves in faith and obed ence, Doft. O*. The fallacy wherewith wicked and profane men do deceive them/elves^ confifls therein, that they will believe nothing above their fenfes , and do oppofe their fenfeagainfi the teflimony of God,

This is gathered ver. 4. at the enS-Vorface the Fathers^ &c»

Reafon. Becaufe they, are fentuallmen, Iude y v.i9. and are led by fenfe and fenfible things,like as bruit beafts.

Vfe I. This may ferve for information; hence we may un-derftand that the contradictions of profane men arc void of all reafbn 3 and therefore are to be contemned with deteftation. Nothing can be more contrary or mad, then to con (lilt with nature about fupernaturall things, and to fetch the judgement of fpiricuall thing? from fenfe.

2. To admomft) us, not to attribute any thing to our (enfes in matters of faith. For it is all one, as if We mould fcek the judgement of rcsfon ainongft bruit beafts. Verfe

Verfe 5. For this they willingly are ignorant of^that by the word

ofCjvd the heavens were ofold 3 and the earth ftanding out

of the water, and in the water^ Verfe 6: Whereby the world, that then wot , being overflowed

with water^erifhed, « Vcrfe 7. But the hsavens and the earth which are now ^ by the

fame word are kept in ft ore, referved unto fire again ft the day

ofjudgement , and perdition of ungodly men* The Analylis.

IN the refutation of this profane opinion, the Apoftle doth firft reprove the ignorance of theft profane men,verft 5.6,7. Secondly, he doth inftrucT the faithfull touching the com-ming of the Lord in thofc things, that did moft pertaine to the confirmation of them in the truth againft fach temptations that might arife from (uch humane cavillings, vcrfe 8. 9, ic. The Apoftle reproves their ignorance, 1 From the cauft, that it was voluntary or affetted ignorance. 2 From the ob-jetY, namely that truth, which they willingly were ignorant of, and did oppugne. Now that truth which is affirmed con-tradifts that affertion, whereby theft men would confirme therr opinion. For when they hadfaidit, and had brought it for an argument, that all things did continue in the lame e-ftate from the beginning of the creation , the Apoftle denies this, and (hewes the contrary by the hiftory of the flood, v. 6. then by comparing things alike, he gathers t hat the fame alfo is to be expefted concerning the deftru&ion of the world by fire at the comming of the Lord, that was before in Come fort performed by the deltruftion of it in water, v.7. 3 The reafon of this conftquenceis taken from the common caufe of crea* tion,preftrvation,and both deftrucTions of the world,namely 9 the word & will of God, v.5.7. 4 He doth illuftrate the conclusion it ftlfe concerning the deftru&ion of the world by th« end thereof,that it may withall be applyed unto thoft wicked ones,with whom he now dealt,v.7 at theend,whilchecals the day of the Lord the day of judgement , andperdltion of ungodly men. For in thefe words he threatens eternall damnation unto thoft profane men, that denied his comming, w ch muft certainly be expected at the comming of the Lord. The

^q A Commentary upon the Second Epifik ofPttgr*

The Do&rines arifing herehence.

Doft. I« It is the property ofvnekedmcn to be willlngiy ig* nor Ant of all things , thai croffe their lufts.

This is gathered from thefe words: They willingly are ignorant of* AH men are ignorant of many things, but the faith-full are not ignorant of thofe things that are neceffary for them unto farvation, nor do they pleafethemfelves in the ignorance of any truth, much le(Te in the ignorance of thole things that pertaine unto the pradife of religion : nay they do very much lajbour for this knowledge, whereby they may be brought unto eternal! life: but the wicked, although they do very much defire to know other things, yea and are too curious in it, yet they love to be ignorant of thofe things that pertaine to the bridling of their lufts and reproving of their tins. This is that ignorance which is called voluntary and affc&ed.

Reafon I. Becaufe they affeft thole vices whereunto this knowledge is repugnant. Therefore they efchew knowledge as a thing that is evill unto them,and makes againft them; and affeft ignorance as a thing that is good for them and very well agreeing with them. For he that hath refolved with himfelfe to give his mind unto fin, and to continue therein, feckes to have peace and quietnefle in that condition, and therefore abhorres that truth which convinceth his conference of fin, and fufFers him not to fleep in ir.

2. Becaufe he is given unto thofe lufts that ftop up the way unto faving knowledge,and hold him enfnared and intangled Co that he cannot freely endeavour and labour for true knowledge : therefore he affe&s ignorance in this rcfpe&, not lb much in it ielfe.,as in thecaufe of it.

Vfe I. This may ferve to convince thofe, that pleafe them-felves in the ignorance of holy things, becaufe this is the property of a wicked man.

2. To admoniftius, never to (hut our eyes againft the light of the truth.

3. To exhort us, on the contrary to ufe all our endeavour and give all diligence to gaine knowledge, efpeciaily in thofe thiags that pertaine to our own pra&ife and life.

DocT. 2« It makes veric much for the taking away or It fining of our ignorance^ tolookjipon the works of God lhat arepaft , that from them n e may gather the works that are to come. This is gathered from the comparifonthat is here made, v.

5-^7. Reafon* Becaufe the works of God arc as looking-glaiTes,

wherein Gods fufficiency and efficiency are propoted unto us

to behold.

Vfe* This may ferve to admonifli us s not to look (lightly upon the works of God, nor to read the hiftories of them as we read humane hiftories, but fo, that we may alwayes be- • hold God in them.

Doft. J. Thofe publick, workl ofGod^ the creation, prefer-vation^anddtftruBion of the world, firft by water^fecondly byfire 0 are often t» be meditated upon^ and compared one with the other*

This is gathered from the fame comparison.

Reafon, Becaufe God hath propofed thofe,as very remark able arguments, to worke fbme fenfe at leaft of religion in mens minds.

Vfe. This may ferve to exhort us, to exercife our felves in thefe meditations,whi<ch God hath commended unto all forts of men.

Do&. 4. In all fuch work* of God , that is efpecially to be confident that they are by the word of God, and do depend thereupon.

Thisis gathered from verfe 5,7.

Reafon^ Becaufe we can receive no benefit by meditating upon Gods works, unlefle '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.

Vfe . This may ferve to admonifti us, to turne our eyes from all fecond caufes, and to acknowledge God and his word In all things. For thence it comes to pafle,1 hat men often times attribute thofe things unto fortune, which are done by God, becaufe they are ignorant of the power of Gods word. And fuch an oppofition there feems to be in the text, betwixt the words of the wicked, (when they fay that all things continue, making no mentionin the mean time of God, by whole

H h power

%a% A Commentary »pott the Second Epiftle of Peter.

power they continue j but rather clofely attributing thiscon-tinuance to fortune or (econd caufes,Jand that aflcrtion of the Apoftle, whereby he aftirmes that the world was at rlrlt by Gods word,and is kept by the fame word .•»

Dg&. 5« Every confideration of the works of Godfhouli be Apply edto the Comfort efthefaithfuli^ndterrour of the wicked. This i$ gathered from v. 7. at the end*

Ycrfe 8. Bftt (beloved) be not ignorant of 'this one thing s that one day is with the Lord as a thoufandycares, and a thoufani y cores as one day,

Verfe 9. The Lord is not flackjoncermng his promt'fe, (as feme men count ftackneffe*) but is long-fufferingto us ward , not -filling that any fhouldpcrijhj Imt that all Jhould come to repentance*

Verlc 10. But the day of the Lord will corneal a thiefe In the nighty in the which the heavens Jhallpajfe away with a great mife^mdthe elements fha.ll melt with fervent heat y the earth

4lfo, andthc works that are therein fhaE be bmnt uf»

■

The Analyfk

IN this other patt of the refutation the Apoftle propounded! unto the godly and faithfullthofe things that might cftablifii and conrirme their hearts in the truth, touching the comming of the Lord. 1 Therefore he perfwadesthem to undemanding and knowledge, contrary to the ignorance of wicked. For whereas he had fpoken before of the wicked, 'his thty are willingly ignorant of, now turning to thefaithfull he exhorts them unto the contrary. But be not ynu ignorant of this one thing. 2. He propounds the thing it felfe, which he would have them ina^eciallraannertotrnderftaRdandob-ferve, which concaines two things, t That the prolonging of the Lords comming is not with thatflackrcefle, which mould be a ftumbling-block to any man, both becaufe it is not to be judged of according to our fen{e,but by the eternity of God, in refpefi: whereof that fpace of time, which feemtg very long unto us, is but as one day, v. 8. and alio becaufe the

end

end of this prolonging is the converfion and folvation of iln-ners; and therefore this prolonging proceeds not io much from flickneflcj as from patience, verfe 9. 2 That the manner of his comming, (both becaule it (hall be Hidden,and al& be. caufe it (hail be with ma jelly and great terrour,J is fuch, that ■ it fhould rather make men carefull to prepare them felvcs for it, then to be curious in inquiring about the time it fclfc, or to coraplakie of flacknefTe. The Doctrines ariting herehence.

DoQc* I. When wicked and prafane men 4rcrepreved t re fated And condemned in Scripture , this is done for the fait hfafl and tietls fakf, rehtfe edification andfftlvat'wn God hath refpetl #nto % even when hefeemts t& fpeakjtntoothers.

This is gathered from the beginning of verfe 8. where the Apoftlc turning himfelfedire&ly unto the faithfull, thewes that thefe wicked men were refuted for their good. So 1 Iheff* 2.13. lnde } v.20.1 Tim,6*li. 2 Tin*.3.14.

■Reafon 1. Becaufe the whole Scripture and all the meanet of falvation do by a fpeciall kind of propriety belong unto the faithfull.

2. Becaufe Ood will not have his word to pafle without fbme fruit: Now wicked men are oftentimes Co fore-lorne, that no congruous fruit can be expetted in them, but only in the faithfull.

Vfe I. This may ferve to informe us, to Judge aright of Gods intention in thofe things that he doth about men that are paft all hope and incorrigible. For as the Apoftle faith X)£ Oxen, that God taketh not care for Oxen, but for men; ib mould we think that God taketh not care fb much for theft befriall men, as for the faithfull and elecl: whom he doth chiefly fpeak unto even when he feemes to fpeak unto others. 7. To admonifh us, not to neglect or defpife fuch rebu« kings of the wicked, as if they did nothing belong unto us, but widely to turne it to our own ufe.

Do6t. 2. The faithful do then profit by the wordofGed^ •which is again ft therrhked^ when they are become much H»lik* the tricked.

This is gathered therehence, that Whereat the Apoftlc did reprove the wicked of ignorance, he doth row exhort the faithful! to knowledge^rffoi. 1 $• Hfe 3 &f*f*

• A Commentary upon the Second Epiftle of Peter.

Reaf»n. Becaufc the courfes and fafhk>ns of the wicked.are therefore fet forth unto us, that we might avoid them,

Vfe. This may ferve to admorailh us, not to fuffer our felves to be led away by the example of the wicked multitude. For God doth not propofe it as a thing to be followed, but to be fhunned a,nd avoided. •

Doit. 3. We Jhould in a ftnguUr manner differ froyt the mcked therein, that we judge of the wayes of God not according to the fenfe of the flefb, but according to the nature of god.

This is gathered from thefe words: One day with the Lord, With men it is otherwife.

fcafon. Becaufe fpirituall things are to be judged of fpiri-tually. Now all the wayes of God are in fome fort fpirituall and divine.

Vfe. This may ferve to reprove thofe, that in fuch examinations are wont to confult with flefh and blood, and not with the word of God.

Do6r. 4. The end of all CjoXs wayes , as they have reffetl unto mev> is the repentance andfdvation of the godly.

This is gathered from v. 9. Now here arifeth a queftion. JUttefi. Whether all and every particular man be meant thereby, when in is faid, that God is not willing that any fhould perjffi, but that all mould come to repentance ?

nAnfw. The patience of God according to its nature hath that uie and end, to lead all finners unto repentance, Rem.2.4. and in that fenfe might their interpretation be admitted, who underftand thefe words and the likf of all and every particular man.' But that the Apoftle in this place hath fpeciall reference to the elegit appears thereby, that he fpeaking of the beloved of God, verfeS. and reckoning himfelfe amongft the number of us, faith, that God isiong-fufFeringtous-ward, that is, towards thofe beloved, arid is not willing that a-ny fhould pei ifb, that is, any of them : becaufe Gods principall work towards men is the falvation of the faithfull, and therefore all his wayes tend thereunto, as unto the fcopeand mark whereunto they are directed.

Vfe 1. This may ferve to reprove the madnefTe of thofe men that blame thofe things in God, which make moft for their tlfe and good, as tbefe men do in the flacknefk of the Lords commiDg? a. To

2. To admonifh us, not to pervert thefe right wayes of God, but alwayes to apply them unto that life wber&unto they tend, that is 3 to the Jurtherance ofour own repentance and falvation.

Docl. 5. The way cf the Lord, when he commcth tojudgment, (hall be withfwiftnejfr, majefty and terrour.

This is gathered from yeric 10.

■ Firft, ic (ball be fudden r ,becaufe the houre and day ^hereof

is not revealed,, and becaufe theinoft part of menexpeclno

. fuch thing. And it (hall be full of majeiiie and terror, becaufc

it is the comming of the Lord not.in humility,as his firft com-

ming was, but in glory.

Vfe. This may ferve to admpnim us,to prep ire pur fejvs ac* cordinglyagainftthiscommingofthcLord. Forriusufct(ie Apoftle preffeth and exhorteth us unto in the reft of the chap.

Verfe 11. Seeing then that all thefe things Jhall, be diffolvedjohat manner of perfons ought ye to be in all holy converfatten ar.d godlinejfe,

Verfe 12. Looking for; andhafling unto the commingofthe day of God, wherein the heavens being on fire, Jhallbediflolved, and the elements fbali melt with fervent heat ?

Verfe 1$* Nevertbeleffe, we according to hispromife 3 looke for new heavens, anda new earth,wherein dwellethrighteoufnejfe, ■

Verjfc 14. Wherejore^beloved^feeing thatyelookjorfuch things^ be diligentjhatyc may be found of him in peace ,without fpot^ and blameleffr.

Verfe I5« %And account ', that the long fufferingef the Lord is falvation, even as our beloved brother Paul alfo , according to the wifdomegiven unto him, hath written untoyou.

Verfe l6» As alfo in all his Epiftles, fpeaking in them of thefe things, in which are fame things hard to be underfiood^ which they that are unlearned, and unjlable, wrefi, as they do alfo the other Scriptures^ unto their own defiruttion,

Verfe 17. Te therefore beloved, feeing ye know thefe things before, beware left ye alfo being led away with the error of the ypicked, fall fromyour own fiedjaftneffe.

Verfe 18. *But grow ingracc 9 andinthetmowledge of our Lord und Saviour Jefus Chrifi: to him be glory ^ both now and for ever\ Amen* The

*4tf A Commentary npon the Second Epiftk of refer,

The Analyfis.

IN thcfe verfes is contained an application of the do^rine, trut was before propounded concerning the Lords com-ming, to the ufe and edification of the faithful!. Now this application is made by anexhortatiOn to piety and holintfle, which is firft of all propounded, v. i-i. Secondly, confirmed by the doctrine that was before propofed concerning the manner of the Lords comming, v. 12,1 j. Thirdly, ic is againe repeated arid preflcd,v. 14. Fourthly it h againe confirmed by the, do&rine that was before propofed concerning the patience and long*-fuffcring of God, v. 1 ■>. begin, which is in this place Confirmed by theterttmony of the Apoftle Paul: whofc teftimoily is illuftrated, i Thereby, that he was frequent in fochteftimonies,v.i6. begin. 2 By a preoccupation, whereby the faithful! are admonifhed not rafhiy to wrcft any thing ■that. P*nl fpake concerning fuch things, to a contrary fenfe, becaule although he fpakc foaie things that are hard to be un« derftood, yet they are fuch that they are not wont to be wreftedjbut by fome perverfe men,who wreff the other Scriptures alfo unto their own deftru&ion. Fromallthcfehein-ferrcs in the laft place a conclufion both of the fore-going exhortation, and alfo of the whole Epiftle, which is, to have a -care to be ftedfeft, v. 17. and to labour for growth, v. 18. The end whereof is (hewed to be the glory of Chrift in that doxo-logy, wherewith the whole Epiftle is clofed up. The Doctrines arihVig herehence.

DocT:. I . All Scripture mufi- be appljed hMoa prMca/lnfe s that it may advance hohnefie Andpiety.

This is gathered from v»i 1. Now not only in this place is this order of inftru&ion obfcrved, but in all the Epiftlcs and Sermons that are propounded in Scripture.

Reafon 1. Becaufe the end of all Theological! do&rine is to live well.

2. becaufe a bare apprehenfion and (peculation of the truth, and a mcere affent thereunto, is nothing worth, if it be feparated from the pra&ife* For this is found in fbme fortin the devils themfelves.

3. Bscaufs the temptations of the Dev ill tend chiefly thereunto, that if he cannot hide the truth, yet Co to choak it, that it can bring forth no fruit in the life; and thereupon he takes oceafion to mock and deride men*

ZSfe* This may ferve to admohifh us all, tOilafaouribr this both in private and in publike, in preaching, hearing,read-ing, and meditating upon Gods word •, and never think that we know any thing as we ought to know, unlcflc we know it unto piety and holinefle.

Docl:. 2. Infietjandhoti*effcwcmmft.ap£w*a^&*»£ labour for the bighejl perftftitn* '

This is gathered 1 From the queftion, What manner of perfont ought ye to he ? 2 From the plurall number, which ia uCed in the originally *Wfo?«7?,in your conversions, that is, in all piety and holinefle.

Reafon u Becaufe every degree of piety and holinefle isf as dcfirable in it felfe as the firft is.

2. Our defire and affection towards the higheit degree of holinefle and piety is a pare of the very firft degree. Foe there is no true holinefle without a defire of perfect holinefle.

3. becaufe we are called unto perftft hoiinefle,neither caa we lee God without it*

Vfc. This may ferve to reprove thole,that reft inakiadof bke-warme profeifion, or in a partiajl praftife of piety and holinefle.

D0&. 3. It makes 9mchfsr the advancing af'piety* tutook^ ferand haftt*unto theeommwing of the day of the Lord*

This is gathered from V.i 2,14* So PhiL^io. t- Reafen I. Becaufe it takes off our minds from allthofe ehingSjthat belong unto this preient world.

2. becaufe ic mafies us to prepare our (elf ci for the world to come, 1 Joh»$. 3.

Vfe. This may ferve to exhort us, to raiie up our minds, as much as may be unto this fpirituall looking for the Lord.

Doft. 4. Our chiefefi care touching t^e cemming of the Lord, fbould he, to be found efbhn in peace.

This is gathered from v. 14 Now by peace is meant that condition which is pleafing unto God and approved of him; whereupon net the anger, butthe goodnefle and grace

of

A Commentary upon the SccmdEpifik of Peter.

of-the Lord is ihewcd in communicating all happineflc,

Reafon i. Becaufe the Lord is looked for, as the (upreme Judge, whofe anger is to beflyed from and avoided 9 and his approbation and good liking greatly to be fought for. ' z» becaufe unlefle peace be then had, afterwards it Cannot be had for ever.

Vfe. This may fervc to exhort us, while we live here, continually to (eek to confirme our peace with God, and in our own conferences. Now this is done by railing up in our (elves a lively faith anckconfidence, eftablifhing our hearts with all aflurance of (atvation, and following all thofe mean s. whereby our calling and election is made (lire.

Do&. $. From the long-fuffering of God we mufi gather thofe things which make for the promoting °f°*r peace a*dfkh*~ Hon,

This is gathered from v. J 5. For when the Apoftle tels us, that we mould account, that the long fufFering of the Lord is (alvation, he means that we mould €0 think wich our (elves and di£pute of thefc things, that we mould gather nothing el(e from thence, but that God aimes at our (alvation, and therefore we alfo mould take great care of it.

Reafon. Becaufe by thefe meditations wc mould confirme and hicreafe both our faith and our (an&ification. For our reafonings and difputes, when they are rightly direfted either by the word, or by the works of God, as by a third argument, to the Ikengthning of our faith and increafe ofholi-neffe, asunto a conclusion arawae from thence; they are thofe morall means whereby we work out our (alvation with feare and trembling.

Vfe. This may fcrve to exhort us, to exercife our (elve« more and more in (iich meditations > for being accuiromed thereunto, from them we mall gather honey and medicine 9 whence others fiickpoy(on 5 as we may fee in thisexample, wherefrom the Lords prolonging of his comming the wicked men did conclude thofe things whereby they might confirme their profane opinions; but the faithfull are taught on the contrary, by the fame argument to conclude thole things, ufrhich make much for their falvation. Sufch is the Apofijes admonition, Kom .6.12..«.

Doft.

D ode 6» In the writings of the Apoftles and Prophets^ Chri-ftians muft have a fpeciatt heed to thofe things^ which do mo ft di-rcQ them tofuch connexions or conclufions.

This is gathered from vcrfe 15. Where Pauls teftimony is cited to confirme 8c illuftrate this connexion, & not to prove other things, which might eafily be proved out of his writings.

Reafon I. Bccaufc thefe are mod necefliry for us to know* and of perpctuall ufe.

2. 2?ecau(e that was the wifdome of God communicated Co the Apoftles and Prophets, that they might explaine theft truths unto us moft frequently, and clearly, which is the rea-(bn of that elogy which is given unto Taulin the text, according to the wifdome given unto him he hath written unto us,

ffe. This may ferve to reprove thofe, that doe more willingly by far give heed unto thofe things, which do little or nothing at all touch the conscience of a man, or the praAife of his life. The inward inclination and difpofition of a man appeares raanifeftly by thofe things which he doth chiefly heed in his reading and hearing: As if a man be given only to the tongues, he will obferve nothing but the words and phra-fes: 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 Difputer,one that feeketh praife by arguing, he will marke nothing, but thofe things which make for controversies: Co a godly man. although he will not neglect other things, which ferve for his ufe, yet he doth chiefly fix his mind upon thole thing?, which do moft directly tend unto godlinefle.

Doft. 7. 9Ve mnft understand a& thefe things fo^ as if they were dircEllj written unto us.

This is gathered from thefe words, Hath written unto us. SoH'£r.i2«5«

Reafon 1. 2?ecau(e fiich was the wifdome of God, which fpake in thefe holy men, that they wrote thofe things which do belong unto us as well as unco thofe that lived at tint time.

2. ifccaufe God would have the Scripture to be the pub-lick inftrument of the Church, not of one age only, but of all ages. Tlerefore every p tt oficistheruleoflift both to me and thee, as well as untr thofe to whom it was fir ft given.

Ii Vfel.

Vfe 1. This may ferve to admonifh us,not fo much to meddle in the Scriptures, as if we were in another mans ground, or in thofe things which belong unto others,and not unto our felves.

2. To exhort us, to raife up our minds to receive the word of God with a congruous affettion.We may eafily think wich our felves how our minds would be arFe&ed,' if we mould receive a letter that was written by the hand of God in heaven; andcuefteduntousby name, and fent unto us by one of his Angels: after the fame manner mould we be affe&ed in reading and hearing the written wofd or God,

Thi VuhIs Epil>les 3 norof any one whole Epiftle,much leflecf the whole Scripture, (as the Patrons of traditions, and Enemies of Scripture would have it 3 ) bat of lome few thing?. And he feemes to point chiefly at fome of thofe things, which Paul wrote concerning the coruming or the Lord 5 becaufe he fpcaks of that in this place, & therefore it is very likely that he hath reference unto thofe things which aie fpofcen of, .2 Tbtjf. 2.2.

Reafin I. Becade there arc fome divine myfteries 10 farre remote from us, that in what words fbever they be exprefied, they will alwayes be hard tobeunderftood.

2. i?ecaufe God would have fome things, that are not of fo generall and neccfljry aufe, out of his lingular wiidome to. be more obfenrely propounded : which feemes to be the proper reafon, why thofe 1 hifigs of Antichiiii, 2lijef. 2. were in the Primitive Church hard to be underirood. For God would, fc r juft cauies, that Antichrift mould come, and that mott men mould be ignorant who he was, untill he did come.

3. God would exercise the induftry and diligence of the faithfull in (earching the Scriptures, and finding out the fenfe and meaning of them, not to deter men from reading them.as the Papifts ufe to do, by wrefting this argument amifle. For 'Peter in this place doth not difcourage fo muc h as the comon fort of the faithfull from reading the Scripturs, but rather nirs them up to read all the Epiftles oiTauly although he tels them that there arc Come things in them thatmuft be read warily. Vfe

Vfe 1. This may ferve to admonifh us, not to think it Sufficient that we know the words ofthe Scripture, but to give all diligence and labour to find out the tmefenfe and meaning of them. &

2. To comfort us, that we mould not be too much cart down, if we do not fully underhand fome things in the Scrips ture, becaufe we are told that there are fome things hard to be underftood.

Doft. p. They are unlearnedandunftable men^thatweft the Scripture to maintaine their impiety.

For that the Apoftle means, when he faith that they wreft the Scriptures to their own deftru&ion; not that it is fuch an exceeding dangerous thing to interpret fome place of Scripture otherwife then it mould be, but that it is the property of a very wicked man to argue out ofthe word ofdodagainft God, or againft his will. Now they are called unlearned, not becaufe they have no skill in the tongues or arts, wherein fuch peftifcrous men may fometimes excell; but becaufe they never effectually learned or were taugta ihoie tnings which pertaine onto religion • And in the like manner are they called unliable, becaufe in that, knowledge of the truth which they had and profefled, they were not grounded and rooted, but as men not grounded nor fetled they are eafily turned from their profeffion.

Vfe, This may ferve for admonition,that the people mould not therefore be deterred from reading the Scriptures, as the Papifts would have it,(who in this very thing fhew thcmfelves to be unlearned and unliable, bceaufe they do mifehievoufly wreft this place, where they are exprefly told, with how great danger it is wont to be done:) but that we mould labour to caft off all ignorance and uofteadfaftnefle, that Co we may be made fit to read the Scriptures with profit. For this is the fcope of the admonition, as the Apoftle ufeth it in this place* Do&. Io. The end and fcope of ail divine information and inflrntlion in refpeSt ofthefaithfuH *V, that they may beftablijhed and grew in that grace which thsy have received.

This is gathered therchence, that this is the conclufion of this general! Epiftle,as it was of theformerjwhich holds good alio in all other Epiftles and Sermons, inreipecl: of thofe that aicnowfaithfull; Ii 2. Reafon,

A Commentary upon the Second Epfile of refer. /to/.Becaufe by their erTe&ual calling they have fafrh,hope, and charity begotten in them, Co that they have the principle of all grace in them, nor can any thing be wanting befides the c©ntinuation,confirroation, and increafe of the fame grace.

Doft. 11. To obtaine fiedfafinfa in grace there is required a fore-knowledge of thofe things that tend to the confirming and lengthening of ear minds.

This is gathered frem thefc words: Seeing je knorothefe things before*

Reaf. Becaufe although our ftedfaftnes depends upon God, and the effeatiall operation of his Spirit, as it is in the con-cUifionoftheiPff.5.io. Yet God worketh in us not only by a reall efficacy, but alfo agreeable to an intelligent nature, by teaching and perfwading. Now nothingcan be wrought by this morall way, unleffe knowledge go before, and fo it muft be wrought by knowledge, as it is in the text.

Vfe I. This may fervc to refute the Papifts,who maintaine ignorance and commend it in the common people: they are lumcienny refuted bj him, from whom they boaftthat they have received the Ghaire, free from all error. For Peter in this place, i Requires knowledge of all the faithful!, yea, and fore-knowledge too of thofe things whereby they might be confirmed againft profane men and falfcteacherr. 2 He pre* fuppofcth that all that were tiuly faithfull to whom this Epi-ftle came, were already endued With this knowledge. 3 He prefuppofctb that his Epittles were fo cleare and fo eaiie to be under flood that all the faithfull which mould read them with godly minds, might underftand outof them, and coniequent-ly out of the Scriptures, thole things, whereby they being forewarned, might be fore-armed againft thofe fal(e deceivers whereofhe fpake.

2. To admonifti us, notibto look for our confirmation, and (lengthening from God, as that we fhould in the meane time ncgleft the knowledge of thofe things that tend there« unto, but to u(e all our endeavour both in generall to know thole things that are abfolutely neceffary unto falvation, and in particular, thole things that are neceffary for us in our pra-ftifeupon occafion of any temptation.

Do&. 12., Tiefides knowledge there is required alfo unto the fiedfaftaeffe of grace a continnall and vigilant heed, This

A Cdmmentay up*the SecondBpiflkrfPeter. a;;

This is gathered from this word, Beware.

Reafon i. Becaufe knowledge is unprofitable, if it be not reduced to pra&ife. Now pra&ifc in difficult things cannot be had without care and heed*

2. Becaufe many are the fallacies wherewith we are affaul-ted, both in the Devill and his inftniments that are without us, and in our felves alio, by reafon of that marvellous deceit-fulnefle of our hearts, fuch as cannot be exprefTed.

Vfe* This may ferve to exhort us, above all to take notice of our felves, and thofe things that tend to the ftrengthnihg and ftablifhing of us in grace.

Do& 13. Itfhonld be an argument to the faithfull to beware of the errors offomtmen^ becanfe they are wich^dmen^ungadlj^ and profane*

This is gathered from that title, the error of the mcked.

Reafon, becaufe all thole things that have any agreement with ungodlincfle are to be fhunned and avoided. Now thole things that are in a fpeciall manner approved of by profane men, muft ncceflarily have an agreement wicn proiane ungod-iineffe.

Vfe, This may ferve to admonifh us,by this means amongft others to ftrengthen our felves againft divers errors, that are moft pleafing to profane men.

D06Y. 14. Sedfaftnejfe and itereafe of'grace Arejojtted together.

This is gatheredfrom the connexion of v. i7.with the if.

Reafon 1. Becaufe like as trees and all plants, and alio living creatures, from which this metaphor is taken, are corroborated by growth,while they acquire greater and per &ft-er ftrength, fo alfo do the faithful).

2. Becaufe the ftedfaftnefle of grace confifts not therein,that it continues in the fame degree, but that it is formed in its na* turc,one property whereof of is,to grow untill it come to perfection.

Vje, This may ferve to exhort us, to labour therefore to be fo ftafelifhed, that we may alfo grow and increafe in all grace. DoC%L I 5. They grow ingrace^ that grow in the effcBuall knowledge ofottr Lord and Saviour le[m Cbrift, See Chapter 1. Verfe 2.

Doft.

i

54. A fyWQ&WJW 0 ** *k Second Eoiftk of UUr<

Doer. 1 6» Our em una iejirc m 4// winijLei e 1 in thoft Mngi

XiDatn [/hrift*

This is f gatherei from the lad, worcls*

Ret/on 1. Bccaufe wc arc the (crvants of Chrift bought with his own blood* Now whatsoever the fervants gee or do, turaesto the proper good and benefit of.their Maftcrf.

1. Becaulc God is absolutely the chiefeft good.

3. Unlefle we do this, whatsoever wc do, it is not done out of religion. For it is the nature of religion to give the glory unto Grifl-

Vfe* This may ferve to exhort us, to lift up our minds more and more to maintaine the glory of God in all things, as the Apoftle doth by that doling particle, Amen,

'■

flgrto

FINIS.

.