An analytical EXPOSITION Of both the Epistles of the Apostle PETER, Illustrated by Doctrines out of every Text. And applied by their Uses, for a further progress in Holiness. By the Reverend and faithful Minister of God, William Ames, D. D. and late of Christ's College in Cambridge.  
LONDON, Printed by E. G. for john Rothwell, at the 〈…〉 in Paul's Church●●●● 〈…〉   


1 Peter 1, 2, etc. 
Verse 1. Peter an Apostle of jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia;  
Verse 2. Elect, according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of jesus Christ: Grace unto you, and peace be multiplied.  
The Analysis.  
THe Scope of this Epistle is to exhort the faithful to continue steadfast in that grace of God wherein they stood, as it is expressly set down, chap. 5. vers. 12. But because that grace of God is considered in a twofold respect; either as it doth put a man into the state of grace, and so it equally belongs unto all the faithful; or as it doth direct the faithful in the performing of their duties towards others, according to that special condition wherein they are placed: therefore in the first place the Apostle exhorts them to hold fast that grace, because it belongs to the state of the regenerate man: from the beginning of the Epistle to the 13 verse of the 2 chap. and then he commends and persuades them unto that special grace, which doth in the first place direct subjects in their obedience towards the Magistrates, to the 18 vers. Servants in obedience towards their Masters, to the end of the chapter. Wives in their subjection to their husbands, from the beginning of the third chapter to the seventh verse. Husbands in their duty towards their wives, vers. 7. Brethren in their duty towards their brethren, vers. 8. The afflicted towards their persecutors, from the 9 vers. to the beginning of the 5 chap. The Elders towards their Churches, from the beginning of the 5 chap. to the 5. verse. The younger towards their elders, at the beginning of the 5. vers. and finally, all both towards others and towards themselves, to the 10 vers. where the whole foregoing exhortation is turned into a short prayer which serves for a forcible conclusion of the whole Epistle.  
To the Epistle itself there belong two common adjuncts. An Inscription, vers. 1, 2. A Subscription, in the three last. In the Inscription there is contained, according to the usual manner of Epistles, a holy salutation, showing first, by whom this Epistle was written, secondly, to whom, thirdly, with what mind or affection it was written unto them; which is set forth by that pious wish, wherein he wisheth unto them the greatest good, Grace and Peace. In the person writing, and the good wished there are all things the same with those that are spoken of in the second Epistle. But the description of the persons to whom it was written, is something fuller here than there; now they are described, first by their outward condition, strangers scattered throughout Pontus, Asia, Galatia, Cappadocia. Secondly, by their inward spiritual condition, which is set forth, 1. by the fundamental cause of it, Election, to wit, of God, 2. by the final cause, Sanctification. 3. by the subservient cause, Reconciliation, to wit, conferred in obedience and sprinkling of the blood of jesus Christ: which three causes of our sanctification are set forth by the three persons of the Deity, to whom as to the authors thereof they are distinctly ascribed, Election to God the Father, Sanctification to the holy Spirit, Reconciliation to Jesus Christ. By the strangers scattered, to whom this Epistle is chiefly directed, we are to understand the Jews, together with the other Israelites, who did embrace the faith. For james, john and Peter, discharged their Apostleship amongst the circumcised Israelites, Gal. 2 8, 9 Therefore as james doth expressly direct his Epistle to the twelve Tribes scattered, so here also by the same reason, by the strangers scattered we are to understand the twelve Tribes scattered.  
By the foreknowledge of God, according to which the faithful are here said to be elect, we are to understand election itself, as it is in God, Rom. 8. 29. and by election the same act of God, as it is terminated in the faithful, and put in execution by effectual vocation.  
By sanctification of the Spirit, we are to understand the whole spiritual change of our condition, even unto perfect holiness and glory, because sanctification is the means of salvation unto which we are chosen, 2 Thess. 2. 13.  
By obedience and sprinkling of the blood of Christ we are to understand the whole work of Redemption, together with the application thereof unto justification and reconciliation with God, Ephes. 1. 6. 7.  
The Doctrines that we may draw from this are these.  
Doct. 1. The beginning and fountain of all our happiness and consolation consists in this, that we are the elect of God.  
This is gathered from hence, that the Apostle purposing in this description to make mention of those things that did most of all pertain to the consolation of the faithful, puts election in the first place, 1 Thess. 1. 4.  
Reason 1. Because all our happiness comes wholly from God, who is the author and fountain of all good: now it comes from him not by the way of nature, but of counsel and free election, and so it proceeds from election itself.  
2. Because all his special blessings which belong unto our salvation, depend upon election, Ephes. 1. 3▪ 4.  
Use. This may serve to exhort us to use all diligence to make our election certain and sure. 2 Peter 1. 10.  
Doct. 2. There is no other cause or reason to be given of our election unto salvation, but only the good pleasure of God.  
This is drawn from those words: Elect according to the foreknowledge of God: for if there were any cause extra Deum, out of God, that could possibly be discerned by the eye or sense of men, it is most likely that the Apostle would have named that, as being more known and discernible, and so more properly belonging to that consolation and congratulation which he proposed to himself.  
Reason 1. Because the counsels and decrees of God do not depend upon those things that are extra Deum, without God, but they depend upon God's decrees: for the decrees are first, and they last.  
2. Because otherwise all the glory of our election and salvation should not wholly be ascribed unto God, and consequently all praise and thanksgiving should not be due unto him alone.  
3. Because if our election did depend upon ourselves, who are weak and changeable every hour, our election also itself would be changeable and uncertain, and so would afford us no sound consolation.  
Use 1. This may serve to refute those, that make God's election to depend upon our faith and perseverance, as a cause or condition requisite.  
2. To exhort us to acknowledge this wonderful grace of God towards us, and to give him all the praise and glory of it, both in the inward desires of our hearts, and the joyful profession of our tongues, and our lives answerable thereunto.  
Doct. 3. True sanctification is a certain fruit of election.  
This is gathered from these words; Elect to sanctification, Ephes. 1. 4.  
Reason 1. Because sanctification is a certain effect and sign of the singular love of Christ, Ephes. 5. 25, 26. Now this singular love, which hath respect to spiritual blessings, doth nothing differ from election, as touching the thing itself.  
2. Because sanctification is, as it were, actual election: for as by the election of God, the heirs of salvation are distinguished from others in God himself, or in his intention and counsel; so also by regeneration and sanctification are they distinguished from others in themselves. For to sanctify, according to the general signification of the word, is to set apart to some use.  
3. Because sanctification, although it be imperfect, yet it is that salvation and life begun unto which we are elected.  
Use 1. This may serve to refute those men that make sanctification the common possession of those that are not elect.  
2. To comfort all those that are partakers of true sanctification: because thereby they may the more assured of their election.  
3. To exhort us to be very careful to increase our sanctification.  
Doct. 4. The mediation of Christ, and reconciliation made for us in him, is the only means whereby the force of our election is derived unto us, and our sanctification and salvation is propagated.  
This is gathered from those words: by obedience and sprinkling.  
Reason 1. Because God made Christ our Mediator, neither is there any other name under heaven whereby we may be saved.  
2. Because God made him the Mediator of our redemption by virtue of his election: for those whom God elected, he gave unto Christ to be redeemed and saved, john 17. 6. John 6. 37.  
3. Because Christ is the second Adam, the Father, the head of all those that are elected and to be saved: therefore as life natural was derived unto all men first from Adam, so also from Christ, and in him is all life spiritual communicated unto us.  
Use 1. This may serve to refute the Papists and others which have chosen to themselves other means and mediators extra Christum, besides Christ, and have departed from that way of salvation which the eternal election of God hath prescribed.  
2. To exhort us to put our whole trust and confidence in Christ alone, and daily to seek after a nearer and nearer union with him.  
Doct. 5. In that chain of our salvatian, the beginning is from God the Father, the dispensation of it is through his Son jesus Christ, the application of it is through the Holy Ghost.  
This is intimated in that solemn benediction which the Church received from the Apostle.  
Reason. Because this order of operation doth best agree with the order of subsisting, which the Scripture attributes to the Divine persons.  
Use 1. This may serve to admonish us, by no means to put a sunder those operations which God hath joined together: Now this they do, which do either divide Christ from election, or election from Christ, or the election of the Father and Christ from the sanctification of the holy Ghost, promising to themselves salvation, either by virtue of election, or of Christ, when they have not the least part of the sanctification of the holy Ghost.  
2. To comfort all the true faithful, which do join these things together: because they can want nothing to salvation, which is not abundantly provided for them in that co-operation of God the Father, Son, and holy Ghost.   

Verse 3. Blessed be the God and Father of our Lord jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead.  
Verse 4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you.  
Verse 5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time.  
The Analysis.  
BEcause the Apostles scope in the general and former part of this Epistle, was to commend unto the faithful that true grace of God wherein they stood, therefore he doth first describe that grace, vers. 3, 4, 5.  
2. By the effect of it, to wit, joy, and rejoicing, which redounds unto all the faithful from the partaking of this grace, from the 6 vers. to the 10.  
3. He doth illustrate it and confirm it by that testimony, which the Prophets gave unto this grace, vers. 10, 11, 12.  
4. From thence he draws and exhortation to holiness answerable to this grace, from the 13 vers. to the end of the first chap. The means of which holiness he shows to be the religious receiving of the word of God, vers. 1, 2, 3. of the second chapter. The chief object of which word he shows to be Christ, from the 4 vers. to the 13. where is the general end of this institution.  
The description, vers. 3, 4 5. of the state of this grace is placed in regeneration or effectual calling in these words: hath begotten us again: which regeneration is described, ●. by the principal efficient cause thereof, which is set down to be, God the Father of our Lord jesus Christ, 2. By the impulsive cause thereof, the mercy of God, which is described by the quantity of it, abundant. 3. By the immediate effect thereof, a lively hope: the singular cause whereof is showed to be the resurrection of Christ from the dead. 4. By the remote and last effect thereof, which is laid hold on also, and in some sort possessed by that hope, that is, salvation and life everlasting, vers. 4. Betwixt which effect and its cause he affirms that there is a very certain connexion, when he saith, that that inheritance is reserved in heaven for all the regenerate; and he gives a most certain reason of his connexion, vers. 5. which he shows to consists in three things. 1. In the power of God, whereby the regenerate are kept unto salvation. 2. In their faith, whereby they adhere to this power of God. 3. in the eternal degree of God, whereby he hath both provided this salvation for all the regenerate, and appointed a certain time, wherein to bestow it upon them.  
But this description of God's grace is not simply and barely proposed by the Apostle, but after such a manner as is agreeable to the nature of the thing, that is, with thanksgiving and glorifying of the name of God, in that he hath vouchsafed to bestow so great a grace upon miserable sinners, in that fi●st word, Blessed be God.  

The Doctrines drawn from this.  
Doct. 1. The state of grace depends upon and flows from effectual calling.  
This is gathered from hence, that the Apostle speaking of the grace wherein the faithful stood, begins with regeneration, by which is understood effectual calling.  
Reason 1. Because by our true calling we have union with Christ the fountain of all grace.  
2. Because in this regeneration there is begotten in us a principle of spiritual life, which is nothing else but the grace of God, or the power and gift of grace quickening our souls.  
3. Because from this union which we have by being made partakers of spiritual life, there doth certainly and immediately follow a communion with the Father in all spiritual blessings, and consequently a change of our condition from that which before it was, to wit, sin and death, to that whereunto we are called, grace and life.  
Use 1. This may serve to exhort us to use all diligence to make our calling sure, because without it we have no entrance to the state of grace.  
2. To comfort all those that endeavour to obey Gods call; f●r all of them have (as it were) the door of God's grace opened un●o them.  
Doctr. 2. God regenerates us, as the Father of our Lord jesus Christ.  
Reason 1. Because in Christ our Redeemer, and in our redemption performed by him, he laid the foundation of all our restoring to salvation.  
2. Because he made Christ that great Shepherd, that should gather his sheep, that is, the elect into his fold, by effectual calling and regeneration. Heb. 13. 20. john 10. 16.  
3. Because through Christ and his name men are called and regenerated by God, 2 Cor. 5. 18, 19, 20.  
Use. This may serve to inform us, that in all those things that belong unto our salvation, we ought always to look upon God in Christ, and consequently always to call upon and praise God in Christ. The solemn title, and as it were stile of God, that was used in the celebrating of his name, was not always one and the same from the beginning of the world, but divers: first, he was called by Melchizedeck, the most high God, possessor of heaven and earth, Gen. 14. 19 Afterwards by reason of that singular covenant which he made with Abraham and his posterity, he began to be called the God of Abraham, Isaac, and jacob: then again, after that wonderful deliverance of his people out of Egypt, for the memory of that thing there was added to his title, The God which brought the children of Israel out of the land of Egypt, out of the house of bondage: so also in the Prophet, after his deliverance of them from the Babylonish captivity, he was called The Lord which brought up his people out of the North country, jer. 23. 7, 8. But now under the New Testament, and the Sun being risen, all his other works and benefits being obscured by the coming of Christ, this title is most congruous and solemn, God the Father of our Lord jesies Christ, 2 Cor. 1. 3. Ephes. 1, 3:  
Doct. 3. A wonderful great mercy of God appears in our regeneration.  
Reason 1. Because he frees us from the greatest misery, and makes us partakers of the greatest good.  
2. Because he doth this of his mere goodness, not only without our deserts, but even contrary to our deserts: when we did not so much as seek or wish for any such benefits to ourselves, but were altogether aliens from God, and enemies to him.  
Use 1. This may serve to exhort us to attribute all to the mercy of God alone, and to raise up our minds to the admiration of it.  
2. To be heartily affected with these mercies of God, and to be stirred up to glorify him, Rom. 12. 1.  
Doct. 4. Regeneration brings men a lively hope of eternal life.  
Reason 1. Because we are called and regenerated to salvation and eternal glory, 1 Pet. 5. 10.  
2 Because we have the covenant and promise of this thing confirmed to us in our very calling.  
Because the Spirit wherewith we are quickened, lifts up our minds, and makes that hope to be lively.  
Use 1. This may serve to exhort us, highly to prise our calling and regeneration.  
3 2. to endeavour by all means to cherish and increase this hope in ourselves, and to take heed that it be not dead or languishing, but lively, quick, and operative.  
Doct. 5. The liveliness of our hope depends upon the resursection of jesus Christ from the dead.  
Reason 1. Because by the resurrection of Christ, it appears that death was subdued & overcome by him, and God was appeased in him; for otherwise, had he been overcome by death, he would have been perpetually kept under it.  
2. Because Christ rose, as the first fruits of all the regenerate, 1 Cor. 15. 20. and the first borne from the dead, Col. l. 8. Apoc. 1. 5.  
Use. This may serve to exhort us, for the confirmation and quickening of our hope, to put before out eyes the resurrection of Christ.  
Doct. 6. That salvation which we hope for, is a celestial and incorruptible inheritance, Vers. 4.  
Reason 1. It comes from God our Father to us his regenerate and adopted sons, as worldly inheritances use to come from fathers to their children.  
2. Because it is not obtained by buying or any other such like means of our own, but it comes by the will and testament of our heavenly Father. Now as for these reasons, it is rightly called an inheritance; so also in the nature of it it hath this excellency above all other inheritances, that it is celestial and immortal: in which respect it doth not only excel worldly possessions, but also even that very condition of life which Adam had before the fall.  
Use 1. This may serve to admonish us, not to suffer our hearts at any time to cleave to the things of this world, or to depend upon them, because our inheritance is not terrestrial, or of this world, but celestial and incorruptible.  
2. To exhort us to walk as it becometh those that are called to so great an inheritance. For this is it which the Apostle means, when he usually admonisheth us to walk according to our calling, and when he prays, that God would enlighten the eyes of our minds, and grant us to know what is the hope of his calling, & what the riches, Ephes. 1. 18. as if that they that did clearly see this and meditate upon it, could not falter or fail in any duty.  
Doct. 7. The exceeding great power of God, his fidelity and constancy, doth make this inheritance firm and sure unto us.  
This is gathered out of the 5. verse, and you may see it proved, Eph. 1. 19  
Reason 1. Because God doth powerfully perform all things, whatsoever he hath decreed and promised. 2. Because all the whole business of our salvation depends upon the omnipotency of God: for the enemies of our salvation, and the difficulties of it are so great, that no other power is able to subdue them.  
Use. 1. This may serve to refute those, that will have our salvation to depend upon the frailty of our will: they deny that God doth powerfully work in us to salvation, when notwithstanding the Scripture doth expressly affirm it. Eph. 1. 19 & 3. 16. 20. 2. For comfort; for when we have such a Keeper as is omnipotent, we have no cause to fear that any thing present or to come should ever frustrate our hope, or deprive us of our expected salvation. 3. To exhort us, to depend upon that power of God by true faith, as it is in the text.  
Doct. 8. These spiritual blessings of God, should never be mentioned or thought upon by us, without a pious desire to bless God for them.  
This is gathered from that word Blessed. So Eph. 1. 3. 12 2 Cor. 1. 3.  
Use. This may serve to reprove that sluggishness and Lukewarmnesse of ours, which is oftentimes so great, that we are no otherwise affected when we speak, hear, or think of these things, then when we are talking of common things: yea, we are scarce so much moved, as we use to be then, when we speak of any worldly profit, which doth delight us.    

Verse 6. Wherein ye greatly rejoice: though now for a season (if need be) ye are in heaviness through manifold temptations.  
7. That the trial of your faith, being much more precious then of Gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of jesus Christ.  
8. Whom having not seen, ye love; in whom, though now ye see him not, yet believing ye rejoice with joy unspeakable and full of glory.  
9 Receiving the end of your faith, even the salvation of your Souls.  
GRace is here set forth by the effect and adjunct thereof, which he makes to consist in the greatest joy, in those words, wherein ye rejoice. Now this joy is amplified by those manifold afflictions and temptations, which usually make men sad rather then joyful, in the other part of the 6. verse, where the amplification per discretum axioma, by a discreet axiom, is to be conceived after this manner. Although by reason of manifold afflictions and temptations ye are exceeding heavy, yet so great is the excellency of this grace wherein ye stand, that these afflictions are no hindrance to you, because ye rejoice in that grace with great joy.  
Now that afflictions should not take away spiritual joy from the faithful, he shows, first, from the nature of those afflictions, wherewith the faithful are wont to be vexed. 2. From the nature of that grace, which produceth spiritual joy. The heaviness of afflictions is diminished. 1. By the adjunct of duration, that they are but for a season. 2. By the adjunct of profit, that they bring fruit & utility; and for no other cause do they befall them, in these words: if need be. 3. By the singular end and use of afflictions, by which also their profit is showed, to wit, that they serve for the trial of their faith; which trial of faith is set forth by a simile, and that of a lesser, the trial of Gold. 4. By the effect of it, which is praise, honour and glory at the appearing of jesus Christ.  
The nature of grace he shows to be such, as that it can overcome all afflictions: the reason whereof he makes to be this, because it joins us with Christ, without the help of the outward senses, and so both against and above sense, it lifts up the mind to the greatest joy verse 8. of which joy he declareth first the adjuncts of it, unspeakable and full of glory, and afterwards the cause or argument that moves or stirs up such joy in the faithful, to wit, that by their faith they are made surer of the salvation of their Souls; which is the end and scope of the 9 verse.  

The Doctrines drawn hence.  
Doct. 1. joy and spiritual rejoicing ariseth from the sense and participation of spiritual grace.  
This is gathered from those words: Wherein ye rejoice. For exultatio, rejoicing is a vehement act of joy, as 'tis intimated in the end of the 8. verse.  
Reason. 1. Because it is the nature of joy, for the mind to delight itself with the possession of some solid good: now there is no good that can be Compared cum Summo bono. with that chief good and eternal happiness; & this we begin to have possession of in having possession of saving grace; and the complete and full possession of it is laid hold on and made sure by faith and hope; and hence it is that spiritual joy is properly the fruit of hope. Heb. 3. 6. Rom. 5. 2. Yet notwithstanding this is so to be understood, as that we must not exclude all those from the state of grace, which have not this joy sometimes; because this joy depends upon the sense of grace; now sometimes they have not the sense of grace, that are either hindered by ignorance, or some grievous temptation, that they▪ cannot be sensible of that which they have.  
Use. 1. This may serve to refute those carnal men, who suppose the practice of religion to be full of sadness and heaviness, without any joy or delight; when indeed the joy of these men is nothing else but madness, Eccles. 2. 2. and is changed at length into the greatest sorrow: but true and solid joy is the privilege of all the godly, because they alone have true cause of joy, and that joy shall never be taken from them.  
2. To exhort us to raise up our minds to the exercise of this joy, for thereunto we are called, that we should always rejoice in the Lord, Phil. 4. 4. An example hereof we have in the Eunuch, who went forward in his way with joy, after that by baptism he was made sure of the grace of God, Acts 8. 39  
Doct. 2. Manifold afflictions may well stand with this joy.  
Reason 1. Because although afflictions may makes us somewhat heavy, yet that heaviness is not in the highest degree, that it should wholly possess and overwhelm our minds, but it is mitigated and overcome by spiritual joy.  
2. Because the afflictions themselves are turned into matter of joy and rejoicing, james 1. 2. Rom. 5. 3.  
Use. This may serve to admonish us not so much to fear the afflictions of this world, or at any time so to lie down them, as to cast off all our joy.  
Doct. 3. Afflictions are turned into matter of rejoicing, when there is such use made of them, as that our faith and every grace is stirred up and increased by them.  
This is gathered from the seventh Verse.  
Reason 1. Because we make great gain by the trial of our faith, much more than can be gotten by the trial of gold, as it is in the Text.  
2. Because faith by this trial becomes the stronger by reason of afflictions, and doth more firmly expect praise, honour and glory in Christ, as it is in the Text.  
Use. This may serve to admonish us, to make it our primary and chiefest care not to faint in our faith and other graces, when we are in the midst of afflictions, as those that have but a temporary faith are wont to do, but to labour to profit by them.  
Doct. 4. This joy doth not depend upon the sight or visible presence of Christ.  
This is gathered from the eighth Verse.  
Reason 1. Because faith and hope is properly of those things that are not seen, Rom. 8. 24. Heb. 11. 1. Now this joy ariseth from faith and hope, as it is in the Text.  
2. Because we rejoice either in the actual possession, or in the certainty of the possession of the things we love. Now Christ having not yet seen we love, as it is in the Text.  
Use. This may serve to exhort us, while we live here by faith, so to walk, rejoice, and live, as if we did behold Christ with our eyes: For blessed are all they which have not seen and yet have believed, john 20. 29.  
Doct. 5. This joy is unspeakable and full of glory.  
Reason. Because both the thing itself wherein we rejoice, and the operation of the Spirit in raising our minds unto it, is more divine, then can possibly be conceived, much less expressed by us.  
Use. 1. This may serve to admonish us not to be too curious in the searching after and declaring of those things that are unutterable.  
2. To exhort us to apply our souls to the sense and exercise of this grace, because they have a divine and glorious nature.  
Doct. 6. By this joy we begin to look for the end of our faith, even the salvation of our souls.  
Reason. Because this spiritual joy is a glorious beginning of our glory, and so of our salvation through Christ.  
Use. This may serve to exhort us, highly to prise this spiritual joy, and by all means to be careful to stir up and cherish it in ourselves.    

Verse 10. Of which salvation the Prophets have enquired and searched diligently, who prophesied of the grace that should come unto you,  
Verse 11. Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.  
Verse 12. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you, with the Holy Ghost sent down from Heaven, which things the Angels desire to look into.  
TO confirm and illustrate the grace and salvation, that hath hitherto been spoken of, the Apostle in these verses brings the testimony of the Prophets; which is set forth, 1. By the principal object thereof, which is nothing else but this selfsame salvation and grace, wherein the faithful Christians now stand, in these words: of which salvation that should come unto us they prophesied. 2. By the manner how they were employed about this object; They did it with great care and diligent heed, in these words, they enquired and searched diligently. 3. By the singular description of that object whereabout they were employed, vers. 11. and the manner how. The object, to wit, salvation and grace before spoken of, is described by the efficient cause thereof, namely, the mediation of Christ, consisting of two parts, his humiliation and exaltation at the end of the verse. And the manner how the Prophets are said to have been employed about this cause of our salvation, consisted in two things: 1. That they did not only desire to know the very thing itself, but also the very moment of time wherein it should be revealed, in these words, what, or what manner of time. 2. That it did not depend upon various and uncertain conjectures, but they did religiously ask counsel of the Spirit of Christ, that was present with them, as of one that did foreknow and could foretell of all things that should happen, in these words, the Spirit of Christ which was in them, that testified beforehand, did signify.  
The testimony itself of the Prophets is proposed in the 12 verse, to wit, that this grace and salvation was to be revealed at that very time wherein it appeared, and no other: which testimony of the Prophets is also set forth by the like testimonies of the Apostles and Angels. The similitude that is betwixt the Apostles and the Prophets is showed herein; that as the Prophets prophesied of these things by the Spirit of Christ, that was in them, that foretold it; so the Apostles declared the same things by the holy Ghost sent down from Heaven. The similitude that is betwixt the Angels and the Prophets is showed herein; that as the Prophets enquired and searched diligently concerning this salvation; so also the Angels did desire to look into it, all and each of which make very much for the setting forth of this grace.  
The Doctrines drawn from hence are these.  
Doct. I. The chief part of the prophecies of all the true Prophets that have been from the beginning of the world, was concerning the grace and salvation that should come by jesus Christ our Lord and Saviour.  
This is gathered from the tenth Verse. The like you may see, Acts 3. 18, 20. and 7. 52.  
Reason I. Because the salvation of the Church in all ages depended upon Christ: Now it was the office of the Prophets to direct the Church in the seeking of their salvation.  
2. All the Prophets were Ministers of Christ, and were led by his Spirit, Verse 11. and therefore aught to seek his honour.  
3. Because after this manner were men's minds to be prepared by degrees for the receiving of Christ that was to come: for what is said of john the Baptist, doth in some sort belong unto all the Prophets, that they did prepare the ways of the Lord.  
Use 1. This may serve for Information, to confirm and establish the true faith, not only against the Heathens and Jews, but also against the Papists themselves, who say that this true doctrine of the grace revealed in Jesus Christ, is a new doctrine, and never heard of before these times; for we acknowledge no other grace, but that which those Prophets always prophesied of from the beginning of the world.  
2. To exhort us, continually to meditate upon this grace ourselves, and as occasion shall serve, to show it forth unto others, with all freeness and readiness of mind. for this doth become us much rather than those, that lived so long before the coming of Christ, and beheld him only afar off.  
Doct. 2. Those ancient Prophets did not only prophesy of this grace, but they did also inquire and search diligently into it.  
This is gathered from the same words.  
Reason 1. Because it seemed unto them, as indeed it is, a very great mystery of godliness, 1 Tim. 3. 16. therefore they saw that they must use the very utmost of their endeavours, to come to some measure of the knowledge of that which did lie hid therein, both for their own comfort and the edification of the Church.  
2 Because this truth was proposed unto them in a more obscure manner under types and shadows so that they could not look into the thing itself without great care and labour.  
Use 1. This may serve for information, hereby we may understand what manner of men the true Prophets of God were heretofore: they did not utter words without sense, or understanding, or care-taking of those things that did lie before them, as the diabolical Prophets of the Heathens were wont to do in their fury: but they did wholly apply their minds to what they did.  
2. To exhort us therefore to lay aside all sloth and sluggishness, and to use all care and diligence in the enquiring and searching after these divine things: for this industry is much more requisite for us, than it was for them, to whom the holy Ghost did immediately dictate all things.  
Doct 3. The foundation of all this gr●c● and salvation, lies in the humiliation and exaltation of our Lord Ie●us Christ.  
This is gathered from the eleventh Verse.  
Reason. Because the whole mediation of Christ, whereby our salvation is procured, is contained in those two parts.  
Use 1. This may serve to exhort us, always to join those two things together, in the seeking of our salvation: for they are in their own nature so conjoined, that if they should be separated, our faith and hope would be made altogether void. This is the rock of offence at which the Jews did, and to this day do stumble, in that they look for outward glory and majesty in their Messias, even without any suffering or humiliation going before.  
2. To exhort us always in all things to build upon this foundation.  
Doct. 4. Not only the essence itself of this mystery is usually enquired after by the godly, but even all the circumstances thereof, as far forth as they may be comprehended.  
This is gathered from those words: searching what or what manner of time.  
Reason 1. Because in this mystery there is nothing of so small consequence, as that it may be neglected without loss to ourselves.  
2. Because love is careful to inquire into all things that pertain to the thing beloved, though otherwise they may seem to be very small.  
Use. This may serve to admonish us, not to think it enough to have some confused knowledge of the common principles of the Gospel, but to exercise ourselves to come to a more full and distinct knowledge of every grace of God.  
Doct. 5. All these things were always declared only by the Spirit of Christ that was in the Prophets.  
This is gathered from the eleventh Verse.  
Reason. Because as no man knows the things of man, but the Spirit of man, so no man knows the things of Christ, but the Spirit of Christ, 1 Cor. 2. 11.  
Use 1. This may serve for information, hereby we may confirm ourselves in the truth of Christ's divine nature, because the Spirit of God which spoke in the Prophets from the beginning, is here expressly called the Spirit of Christ.  
2. To exhort us, to depend upon Christ, and from his Spirit to seek for all light in searching the Scriptures, and enquiring after divine things.  
Doct. 6. Although saving grace was the same, that was in the Church from the beginning of the world, yet notwithstanding great is our prerogative in this grace above the Prophets, and those to whom they prophesied before the coming of Christ.  
This is gathered from the twelfth Verse, Not unto themselves, but unto us they did minister.  
Reason 1. It is by reason of that clearer light which accompanied the coming of the Sun, and continues from that time.  
2. By reason of the greater efficacy of the holy Ghost, as it is in the text.  
3. By reason of the larger communication of this grace, which is now extended unto all Nations.  
Use 1. This may serve for to comfort us, because we do abound in this grace, our hearts ought to be strengthened against all terrors.  
2. To exhort us, that as this grace doth abound, so should our thankfulness also abound in all practice of piety; for he that hath received much, of him is much required.  
Doct. 7. So great is the excellency of the grace and salvation offered unto us by Christ, that even the Angels themselves desire to look into it.  
This is gathered out of those words, which things the Angels desire to look into. So 1 Tim. 3. 16. you may see it proved.  
Reason. Because there are some things in this mystery, which the Angels themselves are yet ignorant of, Matth. 24. 36. into those things they desire to look, that they may know them: into other things that they do know they desire also to look that they may delight themselves in beholding the glory of God, as it were in a glass.  
Use. This may serve to admonish us, never to be weary of searching into these holy mysteries, whether it be in hearing the Word of God in public, or in reading and meditating upon it in private.   

Verse 13. Wherefore gird up the loins of your mind, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ:  
Verse 14. As obedient children, not fashioning yourselves according to the former lusts in your ignorance:  
Verse 15. But as he which hath called you is holy, so be ye holy in all manner of conversation;  
Verse 16. Because it is written, Be ye holy, for I am holy.  
Verse 17. And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear.  
Verse 18. For as much as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers.  
Verse 19 But with the precious blood of Christ, as of a Lamb without blemish, and without spot,  
Verse 20. Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you.  
Verse 21. Who by him do believe in God that raised him up from the dead and gave him glory, that your faith and hope might be in God.  
Verse 22. Seeing ye have purified your souls in obeying the truth through the Spirit, unto unfeigned love of the brethren; see that ye love one another with a pure heart, fervently,  
Verse 23. Being borne again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.  
Verse 24. For all flesh is as grass, and all the glory of man as the flower of grass: the grass withereth, and the flower thereof falleth away;  
Verse 25. But the word of the Lord endureth for ever: and this is the word which by the Gospel is preached unto you.  
IN this part of the chapter, there is contained an exhortation to persist and go forward in the grace of God; which is the Scope of the whole Epistle, as was showed before: Now this duty is described in general in the 13. verse, and afterwards is set forth, and pressed by divers arguments in the verses following. From the description of the grace before proposed, there is as it were a conclusion drawn, which is inferred by a necessary connexion and consequence from the nature of that grace, as it was before described; which evidently appears by the conjunction Wherefore; and that is the reason why in all the parts of this exhortation, as they are distinctly propounded, there is a singular respect had to some part of the description that went before, wherein the nature of that grace was explained. The duty therefore to which the Apostle doth exhort, is described. First by the cause and principal part thereof; which is a lively hope, of which there was mention made before in the third verse. Secondly, By the singular object of this hope, in beholding whereof it should be confirmed and strengthened; which is that grace? that is now in some measure brought unto the faithful, but shall hereafter be communicated more fully and perfectly; in these words: Hope for that Grace, which is to be brought unto you at the revelation of Jesus Christ; which part of the description, is taken from the end of the 7. verse. 3. By the adjunct of constancy and perseverance, which is especially aimed at in the whole Epistle, as the chief scope thereof; in these words: hope to the end. 4. There is added also the manner and means of performing this duty, when he tells us, that it should be done courageously and readily, with sobriety and watchfulness, in these words: Gird up the loins of your mind, be sober. This exhortation is set forth and pressed by divers arguments; the first of which is taken from regeneration or effectual calling, whereby all the faithful are made the Sons of God, which reason is taken from the 5. verse, where mention is made of the regeneration of the faithful, by the God and Father of our Lord jesus Christ: because by this regeneration or calling, the faithful are translated from the state of sin, into the state of grace: therefore this reason is given in both respects; both that they should renounce their former sins, verse 14. and that they should conform themselves to the holiness of that calling, wherewith they are called, verse 15. Which is urged and enforced by a double argument: the first is taken from the likeness, that aught to be betwixt the person calling and the persons called, as the Scripture itself in the old Test. witnesseth, verse 15. 16. The second is taken from the severity of God's judgement, which they can by no means escape, that call God their Father, and yet dishonour his name, verse 17. The second argument of the exhortation, is taken from redemption, and the means and end thereof, verse 18. 19 Of which there was mention made before at the end of verse 3. and verse 11. Because the consideration of this redemption obtained by Jesus Christ, and of Christ himself, is very necessary and effectual to admonish, and stir up the faithful, to take care of their duty: therefore the Apostle stays a while upon the description of Christ, as he was from all eternity fore-ordained to perform the office of a mediator, at the beginning of the 20. verse, and as he was manifest in time, verse 20. 21. which is taken from verse 11. 12.  
The third argument is taken from sanctification, as it flows from the regeneration of the spirit, and from the word of God, which are the proper causes thereof, verse 22. 3. 4. 5. whereby the way that part of Christian duty is commended, that hath respect to the mutual love of the faithful amongst themselves, verse 22. because all the faithful by regeneration, are made partakers of the same spiritual life; but yet the chiefest argument, whereby we are exhorted to constancy in that and every other grace, is taken from the incorruptible nature of the word, whereby we are regenerated, and consequently of regeneration itself; which is set forth by a comparison of things that are unlike it. Verse 23, 24, 25.  
The DOCTRINES arising herence are these.  
Doct. 1. The Consideration of the grace of God, that is brought unto us in Christ, should stir us up to the practice of Piety.  
This is gathered from the connexion, which is intimated in that particle, Wherefore, verse 13.  
Reas. 1. Because the end of Grace is to free us from sin, and to make us conformable to the image of God, Luc. 1. 74. 75. 2. Because by that means it is very fitting for us, to teach and further us in that practice. Tit. 2. 11. 12. 3. Because it cannot be truly learned by us, unless it work this in us, Eph. 4, 20. 1, 2, 3, 4.  
Use 1. This may serve to condemme those that turn the grace of God into wantonness Gal. 5. 13. 2. To exhort us to use all care to make this grace effectual in our hearts, that it may bring forth great fruits of Piety.  
Doct. 2. The foundation of sound holiness is firmly to hope for that grace that shall be revealed at the coming of jesus Christ our Lord.  
This is gathered from the 13. verse. So Phil. 3. 20. Tit. 2. 13.  
Reas. 1. Because this hope is the perfection of that wherein our spiritual life doth consist. 2. Because this expectation represents the reward unto us, by contemplating, whereupon we are made unmoveable and abounding in the work of the Lord. 1. Cor. 15. 58. Heb. 6. 11. 3. Because this hope begets patience, whereby with strong consolation it doth overcome all the difficulties, that are wont to befall men in the course of Godliness. Heb. 6. 12. 18. 19  
Use. This may serve to exhort us, to have a care to lay this foundation very sure in our hearts, and daily to confirm it more and more.  
Doct. 3. To keep this hope firm and lively, we should courageously gird up ourselves that we might be prepared, and ready to perform all those things that tend thereunto.  
This is gathered from those words: gird up the loins of your mind; for this is it, that is signified by the habit of a man, that hath his loins girt in Scripture, that he is prepared and ready to perform his duty. Luc. 12. 35.  
Reas. 1. Because the difficulty to retain this hope is very great, in so much, that it cannot be kept without earnest endeavour. 2. Because in spiritual duties our loins are too slack, that is, the sloth of sin, and infirmity hath taken hold of all our faculties. Heb. 12. 12.  
Use. This may serve to admonish us, by no means to yield to the sloth and sluggishness of our corrupt nature, but to strive against it as much as we can, and laying aside every weight, and the sloth that doth beset us, to run the race that is set before us, Heb. 12. 1.  
Doct. 4. Sobriety in the use of the things of this life, doth very much conduce to the furtherance of this endeavour.  
This is gathered from this word Be sober and hope.  
Reas. Because the love and immoderate use of the things of this world, doth so burden the soul, and glue it to the earth, that it cannot lift up itself to seek after heavenly things.  
Use. This may serve to admonish us, not to addict our minds to any worldly thing, but here to use this world, and not abuse it. 1 Cor. 7. 31.  
Doct. V. The state of adoption, whereby we are made the sons of God, should stir us up to the practice of holiness.  
This is gathered from these words: As obedient Children.  
Reas. 1. Because Children should bear the image of their Father: Now the image of God consists in holiness and righteousness. 3. Because it is the duty of Children, readily and of their own accord to apply themselves to the will of their Father. Now the will of God is our sanctification. 1 Thes. 4. 3. this is it that is intimated in that title, where the faithful are called obedient Children.  
Use. 1. This may serve to condemn those, that with the wicked Jews say, they are the Children of Abraham and of God, when notwithstanding, they do the works of the Devil, john 8. 41. 2. 4. 1 john 3. 8. 10. 2. To exhort us, in all things to make it appear, that we are the true sons of God, by obedience unto his will, and our practice of holiness: for unless we bear the chastisements of the Lord, that by them we may be made partakers of his holiness, hereby we show that we are bastards, and not true sons. Heb. 12. 8. 10.  
Doct. 6. This filial obedience, and the fashioning of ourselves according to the former lusts of our sins, cannot stand together.  
This is gathered from the opposition, that is made betwixt these two, verse 14. where the one being affirmed, that we are obedient Children, the other is denied, that we should not fashion ourselves according to our lusts.  
Reas. 1. Because they, which by regeneration are made the Children of God, are new creatures, have a new nature and new affections, so that they have wholly renounced their former nature and affections: and for this very cause they are called in the Text, Former lusts, or, which were before.  
2. Because the former lusts of sin do wholly withdraw us from the will of God, which we ought to obey.  
3. Because the former lusts of sin are such, that all that are come to the knowledge of the truth, may be ashamed of them; this is intimated in the Text, where they are called lusts which were in our ignorance: because they cannot endure the light.  
Use 1. This may serve to condemn those, that profess themselves the children of God, and call upon God as their Father, & yet follow the same course of life that the children of this world do.  
2. To exhort us, not to conform ourselves to this world, Rom. 12. 2. where there is a reason also given of this exhortation, in the 1 Verse, because if we do this we cannot present ourselves to God as a living sacrifice, acceptable unto him. So 2 Tim. 2. 19  
Doct. 7. The calling of the faithful doth necessarily require holiness in them.  
This is gathered from Verse 15, 16.  
Reason 1. Because holiness is one of the chief ends of this ●●lling, therefore it is usually called in the Scriptures a holy calling, 2 Tim. 1. 9  
2. Because God which calleth us is most holy, and he calls us to have communion with him in holiness, as it is in the Text.  
3. Because the calling itself is in its own nature a setting of a man apart from the common and corrupt use of the world to a sacred use; and therefore it is a consecration or dedication of men unto holiness.  
Use 1. This may serve to rebuke and condemn those, that seek for nothing by their Christian calling, but justification and bliss, and in the mean time altogether neglect the care to live holily.  
2. To exhort us, in all our conversation to endeavour to be holy, as it is in the Text; Be ye holy in all manner of conversation; that is, so walk, as it becometh the calling, wherewith ye are called.  
Doct. 8. The severity of God's judgement should stir us up to the practice of piety.  
This is gathered from Verse 17.  
Reason 1. Because God in executing his judgements is no respecter of persons, as it is in the Text. Now the name and profession of the faith, is nothing else, but the person of the Christian; as circumcision and the profession of the law was the person of the jew: Such a profession therefore without sound holiness cannot stand before God's Tribunal.  
2. Because God doth in some sort more severely require holiness of those that by their calling draw near unto God, & call him Father, as it is in the Text, than he doth of others, Levit. 10. 3. I will be sanctified in them that come nigh me.  
Use. This may serve to admonish us not to cozen ourselves in relying wholly upon the outward profession of faith, but to appear before God always with fear and reverence, as it is in the Text: because our God is a consuming fire, Heb. 12. 29.  
Doct. 9 The consideration of our redemption should be a strong argument to stir up in our hearts a desire of holiness.  
Reason 1. Because we are redeemed from all our vain conversation, although it be commended unto us by the use and tradition of our Fathers, Vers. 18. Therefore for a man to follow such fashions, after that he is come to the knowledge of redemption, is nothing else, but to oppose himself against his own redemption, and as much as in him lies, to make it void and of none effect.  
2. Because by this redemption we are bought to be the servants of God, 1 Cor. 6. 20. & 7. 23. So that we ought no longer to serve 〈◊〉, nor the world, nor to live according to our own will and pleasure, but according to the will of God and our Redeemer.  
3. Because the price wherewith we are redeemed, is of so great worth, that it doth far surpass all the most precious things of this world: therefore there ought to be ma●e an excellent use thereof; and yet notwithstanding only those that endeavour to be holy, make any esteem of it. Vers. 18, 19  
Use 1. This may serve to condemn those that by their life dishonour Christ, and put their Redeemer to an open shame, Heb. 6. 6. they do as it were tread under foot his blood, that was the price of our redemption, and count it an unholy thing Heb. 10. 29.  
2. To exhort us, as often as we think of our redemption, (which we ought to do very oft,) so often should we think that there are as it were coals of fire heaped upon our heads, wherewith we should be inflamed to this holiness.  
Doct. 10. That we may gain profit and benefit by the consideration of our redemption, we should diligently meditate upon Christ's predestination, his incarnation, humiliation, and glorification.  
This is gathered from Verse 20, 21.  
Reason 1. Because by this means alone is the breadth, and length, and depth, and height of God's love in Christ made manifest, Ephes. 3. 18.  
2. Because by this means alone do we come to know, what a great work, and of how great difficulty it was, to deliver men from their sins.  
3. Because by this also we may easily gather, how fit and just it is, that we should live unto God and Christ in all holiness, which is the scope of this Text.  
Use. This may serve to admonish us not to pass over this mystery slightly in our thoughts and meditations, but to continue in contemplation thereupon, that so we may, as it were, suck therehence the juice of true godliness.  
Doct. 11. The proper and immediate use of all our contemplation upon Christ, and our redemption obtained by him, is, to confirm our faith and hope in God.  
This is gathered from Verse 21, at the end.  
Reason 1. Because the end of Christ's mediation is, that through him we should believe in God, as it is here affirmed.  
2. Because Christ left us an example of putting our faith and hope in God; for he in his way perfectly performed it, and by that means attained the highest glory.  
3. Because for our sakes and for our good was that glory given unto Christ, which our faith and hope look and seek after.  
Use. This may serve to exhort us, always to look unto jesus Christ the author and finisher of our faith, Heb. 12. 2. and by looking unto him to quicken our faith and hope.  
Doct. 12. The calling of the faithful hath the purification of the soul joined with it.  
This is gathered from the beginning of the ●2 Verse. So 2 Pet. 2. 20. Hence it is that the washing of baptism represents that grace which is given in their calling: Now this purification and washing, which is communicated in their calling, and signified by baptism, is not by justification only, which consists in the imputing thereof unto remission of sins, but also by sanctification and the real cleansing of the soul, 1 Cor. 6. 11. Tit. 35. And this sanctification is chiefly referred to the soul as to its proper object.  
Reason 1. Because outward purification and sanctification is nothing worth at all, if it be divided from the inward: for this was the hypocrisy of the Scribes and Pharisees, that are said to have made clean the outside of the cup and of the platter, when within they were full of extortion and excess, Matth. 23. 15.  
2. Because the operation of the Spirit begins at the soul, and from the soul is derived to the outward man: for as all pollution proceeds first out of the heart, Matth. 15. 19 so also purification.  
3. Because if the soul be once purified within, outward purity will follow of its own accord, Matth. 23. 26.  
4. Because this purity doth more properly consist in the affection & intention of the soul, then in the outward practice; for the same outward works may be done by impure men; but the faithful differ from all impure hypocrites by their inward dispositions and affections.  
5. Because the faithful themselves are oftentimes sustained and receive comfort by the purity which they have within in their will and purpose, though they cannot produce it into act according to their desire, Rom. 7. 21, 25.  
Use 1. This may serve to condemn those that are whited over with the name of Christians, but never look after the purity of their souls: and therefore they may be rightly called whited walls, Acts, 23. 7. and whited Sepulchers, Mat. 23. ●7.  
2. To exhort us to use the utmost of our endeavours to purify our souls, that they may be made the temples of the holy Ghost.  
Doct. 13. This purification is wrought by the hearing of the word, & the effectual operation of the holy Ghost by the word.  
This is gathered from these words: in obeying the truth through the Spirit. Where the word of God, especially of the Gospel, is called the truth, partly for that excellency of truth that it hath above all other sayings or writings, and partly because by virtue of the truth or faithfulness of those promises which are contained in the word, this purification is wrought, together with all those spiritual blessings that pertain to the consolation and salvation of the faithful.  
Reason 1. Because the word together with the Spirit doth reveal unto us that true purity which is pleasing and acceptable to God, whereof we are ignorant.  
2. Because the word together with the Spirit is the oracle or power of God unto salvation, and consequently is able to beget every grace in us.  
3. Because faith purifies the hearts of the faithful, Acts 15. 9 and faith comes by hearing of the word, Rom. 10. 17.  
Use 1. This may serve to refute the heresies of those, which either hold that there is such power in the strength of nature, that men may sanctify themselves at their own free will and pleasure, or, which comes all to one maintain that the outward preaching of the word is sufficient without the powerful operation of the Spirit.  
2. To exhort us, first, to hearken diligently unto the word of God; secondly, not to rest ourselves satisfied in the bare letter of the word, but always to crave the grace of God and the operation of his Spirit: thirdly, in the use of the word through the Spirit to seek the purification of our souls.  
Doct. 14. The effect and sign of a purified soul, is a pure, sincere, and fervent love of the faithful, as of brethren.  
This is gathered from these words: unto love of the brethren.  
Reason 1. Because hatred, envy, wrath, strife, enmities, and such like affections, especially, when they reflect upon the good, are some of those filthy pollutions of the flesh, from which the soul of the faithful is purified, Gal. 5. 19 20.  
2. Because the purification of our souls makes us to love purity in others, and no man can take delight in the purity of others unless he be in some measure purified himself.  
3. Because in the mutual love of the faithful divers operations are exercised, to the performing whereof, their souls are in a special manner purified and sanctified, as doing good, bearing with infirmities, edification of the Church, and glorifying the name of the Lord.  
Use 1. This may serve to condemn those, that show themselves great enemies to godly men: they may rightly be called Cainites, for they have gone in the way of Cain, with those to whom the woe is denounced by jude, Verse 12.  
2. To exhort us by all means to endeavour to gain this brotherly love of the godly: wherein there is required, First, sincerity, that it should be without hypocrisy or simulation, so that it should not be in words or in show, as the Apostle speaks, but in heart. Secondly, that it should be not only from the heart, but from a pure heart; because there is a kind of love that is in some sort sincere, but yet it is impure, whiles that it doth either neglect the chiefest good or else useth such means to procure some good as are contrary thereunto: as if a man to deliver his brother from danger, should persuade him to deny the truth, or to dissemble. Thirdly, That it should be fervent, because the affection ought to be set in the highest degree upon those objects, where there is found to be the chiefest reason to stir it up.  
Doct. 15. Regeneration, that is common to all the faithful, is a strong argument to provoke them to love one another.  
This is gathered from the end of verse 22. and the beginning of the 23. where this reason is given, why they should love one another, because they are borne again.  
Reas. Because by this regeneration all the faithful are brethren, begotten by the same Father, of the same blood, and partakers of the same spirit.  
Use. This may serve to exhort us, to be mindful all this argument, and to give it room and power in our hearts, so that we may upon occasion say as Abraham did, Gen. 13. 8. Let there be no strife between me and thee; for we are brethren: and to admonish others also in those words of Moses Act. 7. 26. Sirs, Ye are brethren: Why do ye wrong one another?  
Doct. 16. The word of God is the incorruptible seed or principle of this regeneration.  
This is gathered from the 23. verse,  
Reas. 1. Because it is the word of God, (as it is in the Text;) which liveth and abideth for ever; whose nature it resembleth in this, that the operation thereof is not momentany or temporary, but it abideth for ever. 2. Because to speak properly, it is the word of eternal life, john 6. 68 for the end and use thereof is, to bring men to eternal life. 3. Because where it is once truly received, it never faileth. john 4. 14.  
Use. 1. This may serve to refute the error of those, which hold that they that are truly regenerated, usually fall away from the grace of God, and so are borne again and again, after they have been regenerate: This is contrary, not only to the promise and covenant of God, that he will keep the faithful, that they shall not depart from him jer. 32. 40. and to that comfort which Christ gives his members, that no man shall pluck them out of his hand, john 10. 28. But also to the operation of the spirit in the hearts of the faithful, and to the nature of the life itself, that is communicated unto them, which is incorruptible and eternal, as it is in the Text.  
2. To comfort us against all those fears and terrors, that may arise from the consideration of our own infirmities; for although of ourselves we are continually falling to corruption, yet there is something borne in us, if we be truly faithful, which is incorruptible and shall abide unto eternal life.  
3. To exhort us to carry ourselves answerable in all Christian duties, that is, to be constant and incorruptible in performing them: and this is it at which the Apostle doth especially aim at in this place, when he stirs up the faithful to a fervent and constant love one of another, by this argument, because they are borne again by the incorruptible word.  
Doct. 17. The condition wherein the faithful are put by this incorruptible regeneration of the word, is far more excellent than all the glory of this world.  
This is gathered from verse 24, 25. where there is a comparison made betwixt flesh, grass, the flower of grass, and the glory of man, on the one side, and the word of God on the other; not as the word is considered in itself, but as it is received by the faithful, and translates them into the kingdom of God.  
Reason. Because as it is in the text, there is nothing in all the world but vanity, that quickly falleth away: whereas the word of God endureth for ever.  
Use 1. This may serve to exhort us to make more precious account of the word of God and of his kingdom, then of all the world, and that not only in respect of ourselves, but of others also; as the Apostle doth in this place extol the word of God and the condition of the regenerate above all the things of the world, that by this consideration among others he might move the faithful to esteem of others, that are regenerate more highly, and to love them more fervently, than all the things of the world.  
2. To comfort us, in that God of his bounty and grace hath advanced us to such a dignity.  
Doct. 18. We ought to have a singular respect unto this dignity and excellency in the word of God, as it is preached unto us by the Gospel.  
This is gathered from the 22 verse at the end.  
Reason 1. Because the same word of God is preached unto us, that is so much commended by the Prophets, Apostles, and by Christ himself, as it is in the Text, this is that word.  
2. Because it makes much unto our salvation, as it is preached unto us.  
Use. This may serve to admonish us, not to satisfy ourselves with some general esteem of the word, as many are wont to do, that are weary of the word that is preached unto them, and loathing it do reject it; but religiously and reverently to receive the word that is preached unto us, as the eternal word of God.    

Chapter II.  

Verse 1. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings,  
Verse 2. As new borne babes, desire the sincere milk of the word, that ye may grow thereby.  
Verse 3. If so be ye have tasted that the Lord is gracious.  
Verse 4. To whom coming as unto a living stone, disallowed indeed of men, but chosen of God, and precious,  
Verse 5. Ye also as lively stones are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice, acceptable to God by jesus Christ.  
Verse 6. Wherefore it is contained in the Scripture, Behold, I lay in Zion a chief corner stone, elect, precious, and he that believeth on him shall not be confounded.  
Verse 7. Unto you therefore which believe he is precious, but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,  
Verse 8. And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto also they are appointed.  
Verse 9 But ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that ye should show forth the praises of him, who hath called you out of darkness into his marvellous light.  
Verse 10. Which in time past were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy.  
THe same exhortation that the Apostle had before proposed, he doth here again repeat and press, and that not simply and barely, but by that principle and means, whereof there may and aught to be very good use made. For by occasion of those things, which he had lately spoken of the word of God, he stirs up all the faithful to the right use of this word, by whose help they might persist and grow in that grace, wherein they stood. The occasion and connexion of this exhortation with the words going before is intimated in that phrase or particle, Wherefore. The exhortation itself is to a desire or love of the word of God, which he had before commended, verse 2. Which exhortation he doth so lay down, that in the first place he shows, that the vices which are contrary to this duty, must be laid aside, and taken heed of which a●e five: malice, guile, hypocrisies, envies, evill-speakings, verse 1. And in the second place he gives reasons agreeable thereunto, to stir us up unto this duty, (to wit, a desire of the word.) The first reason is taken, from the use or effect of this word in respect of them, that it makes much for the edification of the faithful: and this Use is allegorically set forth, verse 2 where the regenerate faithful are compared to infants newly borne, and the word to sincere milk; and the edification which is made by the word, is compared to that action, which infants obtain by the use of wholesome milk●. The second reason is taken, by a continuation of the same allegory, from the object of the word, which he proposed to be tasted, and that is God himself and our Saviour Jesus Christ: whose perfection and fitness for edification is declared. Verse 3 where he is said to be gracious: and is confirmed also by the experience and testimony of all the faithful, who are said to have tasted this graciousness, ibid. if so be ye have tasted that the Lord is gracious.  
In the explication of this affection that ought to be set upon our Lord Jesus Christ, as the primary object of this word, the Apostle continues from Verse 4 to the 11. Where in the first place the affection and duty itself of coming unto Christ, and adhering unto him by faith, is proposed, verse 4. To whom coming. And then the reason of this duty is allegorically declared to wit, that Christ is the foundation of the spiritual building that liveth for ever. Ibid. as unto a living stone; and the faithful are the parts of the building, or of the spiritual house that is to be built upon this foundation, at the beginning of verse 5. And he doth further illustrate both parts of this reason. The first, concerning the foundation or subject, he doth declare by divers arguments; when he saith that it was disallowed of men, but yet chosen of God, and precious, verse 4. The second, concerning the parts of the building that are joined to it, he doth illustrate & urge from the effects, which are allegorically also set forth, to wit, that by this coming unto Christ, as unto the foundation, the faithful are not only made a spiritual house, as the temple wherein sacrifices acceptable to God are offered up, but they shall also be the Priests that shall offer up spiritual sacrifices, acceptable to God through jesus Christ, verse 5. This that hath been spoken of the saving effect of Christ, as our Saviour; which redounds unto all the faithful, the Apostle doth confirm by the testimony of Scripture, verse 6. Which testimony he doth explain and apply by the contrary affections and manners, how contrary sorts of men carry themselves towards Christ, that is, the believers, and the unbelievers: To the believers Christ is said to be precious, verse 7. at the beginning, because they put their whole trust and confidence in Christ, and consequently give him the honour of the true Messias and Saviour: but to the unbelievers he is a stone of stumbling, and a rock of offence, verse 7, 8. Because being offended at his humility they do not receive him as their Saviour: whose infidelity he doth illustrate by the antecedent decree of God, whereby it was ordained, verse 8. at the end. Whereunto also they are appointed. As on the contrary the condition of the faithful is illustrated. First, by the secret election of God, that was the cause thereof, verse 9 at the beginning. Secondly, by the dignity which they obtain by faith by virtue of this election, to wit, that they are a royal Priesthood, an holy nation, God's peculiar people. Thirdly, by the end and use of this dignity to which they are called, which is, to show forth the praise of God, verse 9 at the end. Fourthly, by comparing the state that is unlike it, wherein they were before their calling, to this state of excellency and dignity whereinto they are now put by their calling unto faith in Christ, verse 10.  
The Doctrines arising from hence are these.  
Doct. 1. The right use of the word of God is the proper means to increase grace.  
This is gathered from the connexion of this exhortation with that which went before. For when the Apostle had before exhorted to constancy in grace, and to obedience, in holiness, and to brotherly love; by a reason also taken in the last place from the word of God, whereby as of incorruptible seed all the faithful are regenerated, here in the beginning of this Chapter. he commends unto us the right use of that word, as the proper and only means to perfect all those things.  
Reas. 1. Because the word is the instrument chosen by God and sanctified to that use. 1 Cor. 1. 21. 2. Because the word, especially of the Gospel, is the ministration of the Spirit, who is the author and sinisher of every grace. 2 Cor. 3. 6. 8. 3. Because the word shows us the good and perfect will of God. Rom. 12. 2.  
4. Because it furnisheth a man unto every good work. 2. Tim. 3. 17.  
Use. 1. This may serve to refute some fanatic heretics, that neglect the word of God and look for immediate revelations, and dream of a greater perfection than is contained in the word.  
2. To exhort us, to give diligent heed unto the word of God in all things, until we come to the end of perfection in heaven. 2. Pet. 1. 19  
Doct. 2. If we mean to use the word of God aright, we must have our minds ready and willing to lay aside all those vices that are contrary to the power of the word.  
This is gathered from the 1. verse. Where five remarkable vices are propounded, to be laid aside, denied, and mortified, before the word can have its due effect in our hearts.  
Reas. 1. Because as the matter, if it be not fitly prepared, cannot receive the form; neither can the field, if it be not manured, cherish the seed to bring forth fruit: So neither can the heart of man, if it be not subdued by repentance, receive the word of God with profit. 2. Because such a purpose to forsake all that is contrary to the word of God, is the first beginning of that saving operation, which the word of God doth make, wheresoever it begins to be received, and whereby it makes way for itself, to perfect all operations.  
Use. 1. This may serve to condemn those, that will be hearers of the word of God, but so, that they will not forsake their accustomed sins. 2. To admonish us, not to take this thought and purpose into our minds in the general, and once only at our first conversion; but upon all occasions, seriously to renew this purpose, especially when we prepare ourselves to hear the word of God.  
Doct. 3. We must lay aside these vices not in part only, but wholly.  
This is gathered from the word, all.  
Reas. 1. Because repentance is not true and unfeigned, unless it abhor the very nature of sin; it must with one and the same kind of hatred hate all kind of sin. 2. Because a man may easily deceive himself, whiles he thinks that he hath said aside some vice, if he doth not detest all appearance of it, what Specious show soever it may seem to have.  
Use. This may serve to instruct us, seriously to examine our hearts, lest through some deceitfulness thereof, there should lurk some vice, whereof we think ourselves to be free.  
Doct. 4. We should have a singular care to lay aside those vices, that are contrary to those duties, to which we are in a special manner called; and to that disposition, which is especially required in Christians, that they may profit by the word of God.  
This is gathered herence, that the Apostle, when in the last place, he had exhorted unto unfeigned love of the brethren at the 21. verse of the former Chapter, doth here mark out those vices, that are most of all contrary to this love; & when he would commend the simplicity of infants, as a disposition requisite to receive the word of God with profit, he casts aside those vices which are directly opposed to that simplicity.  
Doct. 5. To make a good use of the word, besides the laying aside of those evil affections, that we speak of before, it is required that we should stir up that good affection in our hearts, which is called appetite or desire.  
This is gathered from the 2. verse. Now this desire is expressed in other places of the Scripture, by a spiritual hunger and thirst. Isai. 55. 1. Apoc. 21. 6. And the degree thereof is set down, that it should be the highest. Psal. 119. 20. 81. 82. Which contains in it, 1. a high esteem of God's word. Psal. 119 2. 2. An earnest endeavour, answerable thereunto, to use it and enjoy it. john 6. 27. 3. A delight, whereby we are well pleased in the sweetness thereof, Psal. 119. 103.  
Reas. 1. Because the word is absolutely necessary for us; without it we cannot live; for it is our milk or spiritual ●ood, as it is in the text, 2. Because we always want something that may begotten: this is also signified in the text, when we are called new borne babes; whereby it is intimated that our imperfection is so great, that by reason o● it, we should earnestly desire the help of the word. 3. Because the excellency and perfection of the word is so great, that it should of itself delight us, though we stood in no need of it ourselves; this is also intimated in the text▪ when there is mention made of the sincerity of the word, and of the goodness of God that appears therein.  
Use. 1. This may serve to condemn that satiety and loathing of the word, that appears too evidently in too too many.  
2. To admonish us, not to suffer our affections to be taken up with the things of this world, thereby to lessen that desire, which we should have to the word of God. 3. To exhort us, to use the utmost of our endeavours to stir up and increase these pious affections in our self.  
Doct. 6. This affection and desire that we ought to have to God's word, should have respect to the sincerity thereof.  
This is gathered from that, desire the sincere milk of the word: that is, the nature itself of the word and of the things proposed therein, as they are pure, and afford nourishment fit for our Souls.  
Reas. 1. Because otherwise we do not desire the word, as it is the word of life, or the bread of life, or the milk of life, as it is in the text, but as we do apprehend it under some carnal show. 2. Because this desire alone proceeds from spiritual life, which seeks after that in the word that tends unto life, which is intimated also in the text by the similitude of infants, that naturally desire their mother's milk.  
Use. 1. This may serve to reprove those ministers that falsify the word of God by their own mixtures and devices, and obtrude upon him an adulterate word, in stead of the simple and sincere word. 2. To admonish the hearers not to suffer their affections to be carried either towards the person of the speaker, or towards the manner of his speaking, much less towards those strange forgings which many use in their speaking, but sincerely to seek for the sincerity of the word.  
3. To exhort us, highly to prise this sincerity of the word, and to endeavour all that we can to preserve it as well in ourselves as in the Church.  
Doct. 7. Then and not before, do we use the sincere word of God aright, when we grow thereby.  
This is gathered from these words: that ye may grow thereby.  
This is signified in all those places of Scripture, where the end of the word is made to be the edification of the faithful: for to edify is to promote the structureof the edifice, to a greater perfection, after that the foundation is already laid. This is expressed also Eph. 4. 16.  
Reas. 1. Because we are imperfect, like as infants that are newly borne: now we are perfected▪ when the word of God dwells richly in us, Coloss. 3. 16. 2. Because the word itself in its own nature always tends and leads to perfection: for it is the perfect will of God, Rom. 12. 2.  
Use. 1. This may serve to reprove those, who, when for the time they ought to be teachers do yet remain unskilful and infants, Hcb. 5. 12. 13. 2. To admonish us, never so to rest satisfied with that which we have attained, as if there were nothing more to be gotten; for although we have all other things, yet it is required, that we should increase more and more in it, 1. Th●s. 4. 1. 10. 3. To informs us, hereby we may understand, that the word of God is necessarily to be used, not only by the ignorant and unskilful, but also by all those that do yet want some thing, and do desire to increase that which they have. 4. To instruct us, to examine ourselves by this mark whether we use the word of God aright or no?  
Doct. 8. In the Gospel there appears such graciousness and goodness of God, that it stirs up all the faithful, to an earnest desire thereof.  
This is gathered from the 3. verse▪ that the Lord is gracious: Where by God we are to understand Christ, as it appears by the following words: by graciousness we are to understand that grace which is revealed in the Gospel, as it evidently appears by the connexion of this verse, with that which went before. So Tit. 3. 4.  
Reas. 1. Because this glorious grace of God, which brings salvation unto men by Christ, is the subject matter and argument of the Gospel.  
2. Because God bestows this grace upon us, being altogether unworthy of it, enemies to him, and seeking no such thing of him: for after such a manner is this grace bestowed upon us, as that from the beginning to the end, the whole business depends upon the mere goodness of God.  
Use. 1. This may serve to inform us, to judge of the quality and quantity of the goodness and graciousness of Christ, no other way but by the word of the Gospel; for we must not imagine, as many use to do, that through the graciousness of God, it shall be well with us, though we continue in our sins without repentance and turning ●o God: no such graciousness is revealed in the Gospel. 2. To instruct us, always to admire the riches and bounty of Christ's grace, that is revealed in the Gospel. 3. To exhort us, earnestly to desire, to take delight, and to rejoice in hearing and meditating upon God's word. Psal. 27. 4. & 65 4. & 119. 103. in this respect is the use of the word of the Gospel compared to the banquet of a King, wherein all things are full of Sweetness and delight. Luke 14. 16. 17.  
Doct. 9 This goodness of Christ in the Gospel is proposed to us to be tasted.  
This is gathered from these words: If so be ye have tasted. So Psal. 34. 8. Taste and see. That is, we should so lay hold upon it by faith, that we may have an inward sense, and experience of the virtue and power thereof.  
Reas. 1. Because in the Gospel, we are called to such a near union and communion with Christ, that he is made unto us our spiritual bread and food, So to be tasted and eaten by faith, that he turns to our spiritual nourishment. 2. Because our comfort depends upon this, if we perceive in ourselves the savour of Christ, as it were the savour of life unto life. 2 Cor. 2. 15. 16. 3. Because the power of Christ in drawing our souls unto himself, for the most part consists in this, that we have his goodness and love, to be tasted, as it were, Gal. 2. 20. 2 Cor. 5. 14.  
Use 1. This may serve to reprove those, that do not use the word of God, as food to be tasted and eaten, but for custom and pro forma fashion-sake only, or at least account it a thing to be understood and disputed of only; but not to be tasted.  
2. To exhort us, to use all care and diligence to preserve this taste of the goodness of Christ in the Gospel; for this is proper to the regenerate, as it appears in the text: and consequently it is a sign of salvation. Some indeed that are not regenerate are said to taste of the heavenly gift, of the good word of God, and the powers of the world to come, Heb. 6. 4, 5. but this comes to pass, first, by some special operation of God's Spirit, whereby such men are enlightened above the common sort of unregenerate men. Secondly, this is but for a little while, it is not constantly. Thirdly, in the unregenerate it is but a sudden motion of the mind, it is not a rooted affection. Fourthly, it is either of grace only to come, which is apprehended also, but by a humane and uncertain hope; or else it is a presumption without ground: but the taste of the faithful is of grace, not only to come, but also present, with a divine assurance wrought by the operation of the holy Ghost, and sound faith and repentance.  
Doct. 10. The regenerate in the beginning; although they be truly faithful, yet they have but a little taste of God's goodness, they do not fully comprehend it.  
This is gathered from the same words.  
Reason. 1. Because they are new borne babes, and therefore weak.  
2. Because God useth to bring his children by degrees unto perfection; so that at first they do perceive but a part or the first fruits of his goodness, and afterwards they have the whole, as it were shed abroad in their hearts.  
3. Because in the beginning they want that experience, whereby the goodness of God afterwards is made more perfectly known unto them.  
4. Because oftentimes they are also somewhat negligent; whereby it comes to pass, that they do not use the means of grace with that affection as they ought, as it is intimated in the text, when they are stirred up to a more fervent desire of the word of God.  
Use 1. This may serve for consolation against those fears that arise sometimes in the souls of the godly, for that they have but a little measure of peace joy, and the like fruits of the Spirit, whereby men perceive the goodness of God towards them: for they must understand that the faithful do usually perceive but a little measure of this grace at the beginning.  
2. For exhortation, so much the more to long for the state of perfection, and not to rest in these small beginnings.  
Doct. 11. That taste of the grace of God which we either now have, or formerly had, should stir us up to desire and seek after the same more and more.  
This is gathered from the connexion of these words with those that went before.  
Reason 1. Because to that end is there a taste of this grace given, to stir up the appetite.  
2. Because the goodness of God itself is in a manner contemned and vilified, if it be neglected, after it hath been once tasted: & therefore in this respect they sin more grievously, who when they have tasted this grace of God, do little esteem of it, than they, who out of ignorance make no reckoning of it at all.  
Use 1. This may serve to reprove those that have left their first love, Apoc. 2. 4.  
2. To exhort us, in meditating upon the goodness of God in Christ, and from the sense and experience that God hath given us of it heretofore, to inflame our minds with an earnest desire to have a fuller measure of this grace, and to that purpose religiously to use all means, whereby it is usually communicated unto men.  
Doct. 12. The primary duty of Christians, whereby it is also that they are made Christians, is to come unto Christ.  
This is gathered out of the fourth verse. Now to come unto Christ, is nothing else but to believe in him. So john 6. 35. He that comes unto me, and he that believes in me, are made all one. So john 5. 40. To come unto Christ, to receive Christ, and to believe in him, are one and the same. And Heb. 10. 22. We are said to draw near by an assurance of faith.  
Reason 1. Because our salvation depends upon that union which we have with Christ: whence it is also, that we are said to come unto Christ, that we may have life, john 5. 40.  
2. Because by nature we are strangers and far remote from Christ, and salvation obtained by him, yea and after that we are called unto Christ, we are not so perfectly conjoined.  
3. Because all Christian piety is nothing else, but a continuation and renovation of this access unto Christ, and by Christ unto God. In the hearing of the word we come unto Christ, as our Teacher; in our prayers we come unto him as our advocate; in the administration of the Lord Supper we come unto him as the Author of a Kingly marriage feast, Mat. 22. And all other duties do so depend upon these, that look how we approve ourselves in these, such must we needs be in the others also.  
4. Because Christ calls and invites us especially unto this, to come unto him, Matth. 11. 28. John 7. 37.  
Use 1. This may serve to convince all those of death and of sin, that have either no knowledge of Christ at all, or do not endeavour according to that knowledge which they have, to come unto him, and partake of his grace.  
2. To refute the Papists and such like, that draw men away from Christ to the holy Angels, to the Pope, and to themselves.  
3. To exhort us, always to set Christ before us, as our mark and scope, Phil. 3. 8. etc.  
Doct. 13. We must come unto Christ as unto a living stone▪  
This is gathered from Verse 4. Now Christ is called a stone for that firm power, whereby he doth sustain and bear up the edifice of the whole Church Zach. 4. 7. And he is called, a living stone, because that power whereby he doth bear up the Church is quickening, and communicates spiritual and eternal life to the whole edifice, John 5. 26.  
Reason 1. Because by sin we were bereft of all life both the principle and foundation of life, nor can it be restored unto us any other way but in Christ.  
2. Because unless we come unto Christ under this relation, we do not embrace him as he was ordained by God, and is proposed unto us; and consequently we do not hold the true Christ, but a feigned and imaginary one.  
3. Because our faith cannot rest satisfied but in him that hath this strong power to quicken, for faith seeks life from a firm and undeceiving principle.  
Use 1. This may serve to refute that blasphemy of the Papists, who will have the Pope, a dead stone, to be that rock or stone, whereupon the Church is built. For Peter, under the pretence of whose name the Pope challengeth this to himself never exhorted the faithful to come to him as unto a living stone, but unto Christ only. And therefore Peter himself in these words explains unto us, what was the mind of Christ, Mat. 16. 18. when he said: Thou art Peter, and upon this rock I will build my Church, that is, upon this living stone whom Peter at that time confessed to be the Son of the living God, that is, the living stone. Now Peter and the Apostles together with the Prophets may be called the foundation of the Church by a Metonymy of the adjunct for the subject; because they laid and preached Christ as the true foundation, Eph●s. 2. 20, 21. but the Popes can in no other respect challenge this unto themselves, but as they are stones of offence and ruin.  
2. To instruct us, wholly to depend upon Christ, and to put all our confidence in him.  
3. To exhort us, with all joy and rejoicing to help forward the building of the Church upon Christ, shouting and crying out, as it is in the Prophet Zachary, Grace, grace unto him.  
Doct. 14. Christ is refused by men, when they will not come unto him as unto a living stone.  
This is gathered from the fourth Verse. So Psalm 118. 22. and Luke 2. 34.  
Reason 1. Because he hath not that outward Majesty and pomp wherewith natural men are taken, Isay 53. 3. 1 Cor. 1. 22, 23.  
2. Because men by nature are blind, so that they cannot perceive their own misery extra Christum, out of Christ, nor that salvation which is offered in Christ, 1 Cor. 2. 14.  
3. Because they too much love themselves, and put trust in themselves, so that they cannot endure that doctrine of Christ, whereby they are called to deny and forsake themselves, and to put their confidence in Christ alone.  
Use 1. This may serve to inform us, that we should attribute nothing to the world in those things which belong unto Christ.  
2. To admonish us, not to trouble our minds, for that the world is averse from Christ and true faith.  
3. To exhort us, patiently to bear it, if we be refused and scorned by men; for the servant is not greater than his Master.  
4. To instruct us to beware that we do not communicate in the least respect with the world in refusing of Christ.  
Doct. 15. Christ was chosen and ordained by God, that he should be exceeding precious unto us.  
This is gathered from the fourth verse. Now we must understand this so, as that we comprehend both the predestination of Christ, and the sending of him into the world, and his unction, together with all those testimonies, which were given by God unto this mystery.  
Reason 1. Because the love and mercy of God is so great towards us: for so God loved the world, that he gave his Son, etc. john 3. 16.  
2. Because in the obedience of Christ God is well pleased, Matth. 3. 17.  
3. Because Christ hath perfected and finished all those things, which belong to our salvation and the glory of God.  
Use 1. This may serve to inform us, that we ought to be assured of this, that howsoever the world opposeth itself against Christ, yet Christ shall prevail and reign for ever, because he is chosen of God.  
2. To comfort all the faithful, that believe and put their confidence in Christ, because they believe in him that was chosen of God, to save them.  
3. To exhort us, in all our practice throughout the whole course of our lives, to make it appear, that Christ is more precious to us, than all the things in the world, Phil. 3. 8. Prov. 8. 10, 11.  
Doct. 16. The faithful are living members of the same building, whereof Christ is the foundation.  
This is gathered from the beginning of the 5. verse.  
Reason 1. Because Christ together with all the faithful makes one mystical body, 1 Cor. 12. 12.  
2. Because being compacted in this body, they partake of the very life of Christ, Ephes. 4. 16.  
3. Because they show forth this life or power in bringing forth fruits answerable thereunto, john 15. 5, 16.  
Use 1. This may serve to comfort us, when we rightly esteem of the dignity of this condition, it will strengthen our minds against all the troubles that can befall us therein.  
2. To exhort us, so to carry ourselves as it becometh those▪ that are called to partake of the life of Christ.  
Doct. 17. By that union which all the faithful have with Christ, they are made spiritual temples, Priests, and sacrifices acceptable to God.  
This is gathered from the 5 verse.  
Reason 1. Because God is in an especial manner present with them, and dwells in them by his Spirit and grace, as in his Temple, 2 Cor. 6. 16.  
2. Because By the same spirit he makes them fit and ready to perform those duties, that are more acceptable unto him, than were ever any external sacrifices, Psalm 51. 18, 19 Heb. 13. 16.  
3. Because in performing these duties before God they do offer and dedicate themselves wholly unto God.  
Use 1. This may serve to admonish us, to have a care accordingly not to defile the Temple of God, 1 Cor. 3. 16, 17. that our Priesthood doth not dishonour God, and that our Sacrifices be not lame, and maimed, and such as are not acceptable unto God.  
2. To exhort us, to addict ourselves wholly to God's glory and his worship; for God will be sanctified in those that draw near him, Levit. 10. 3.  
3. To refute the Papists, that rob Christians of this honour, and obtrude carnal Temples, priesthoods, and sacrifices upon God and men in stead of spiritual.  
Doct. 18. Those duties which we perform in Christ are acceptable unto God by Christ.  
This is gathered from the 5 verse, at the end. But they are acceptable not as merits, but as sacrifices of praise and thanksgiving, as it is intimated in the Text.  
Reason 1. Because by Christ our persons are reconciled unto God, and received into the number of those whom God approves, and by whom he delights to be worshipped.  
2. Because Christ covers our infirmities.  
3. Because by his intercession our duties are commended unto God.  
Use 1. This may serve to comfort us, even when we look upon our own infirmities, and the unworthiness of all our performances.  
2. To exhort us, to go cheerfully about the duties of piety, because our work shall not be in vain in the Lord, 1 Cor. 15. 58.  
Doct. 19 The same Christ was after the same manner a Saviour in the Old Testament, as he is in the New.  
This is gathered from the sixth Verse.  
Reason 1. Because he was a Lamb slain from the foundation of the world; according to the decree, promise, and acceptance of God, and according to the faith and hope of the godly, Apoc. 13. 8.  
2. Because the Catholic Church is but one, consisting of all the faithful from the beginning of the world, Heb. 12. 23.  
Use 1. This may serve to refute those, that make the people of Israel either to have been altogether carnal, or to have been saved by the observation of the Law.  
2. To exhort us to fly unto Christ, and to put our confidence in him, in whom all the faithful from the creation of the world did put their trust, and by whom they were saved.  
Doct. 20. Christ is as it were the corner stone in the building of the Church.  
That is, he doth conjoin, uphold and direct all the parts of the building, or members of the Church.  
Reason 1. Because he is the beginning or foundation of the Church.  
2. Because he unites those people that were before far divided▪ the Jews and Gentiles.  
3. Because he is the rule or line of direction in all the building that tends to salvation.  
Use 1. This may serve to refute the blasphemy of the Papists, whereby they make the Pope the head of the Church, and to that purpose wrest this very title and words thereunto.  
2. To instruct us, wholly to depend upon Christ for the direction of our souls to everlasting life.  
Doct. 21. There is nothing at all that can be compared with Christ our Saviour for dignity, use, and excellency.  
This is gathered from these titles, elect and precious.  
Reason 1. For the dignity of his person.  
2. For the effectualness of his operation, in satisfaction, merit, and application of those things which belong unto our salvation.  
3. For the excellency of those benefits which redound unto the Church by him.  
Use. This may serve to admonish us, to have no common conceit of Christ, or to rest in a vulgar esteem of him, but earnestly to endeavour to conceive of him so, as his dignity and excellency doth deserve.  
Doct. 22. No man that truly believeth in Christ, shall ever be confounded, his expectation shall not be frustrated, his desire and confidence shall not be in vain.  
Reason 1. Because Christ was appointed by God by a certain and immutable decree to be the Saviour of all those that believe in him.  
2. Because all power is given unto him both in heaven and earth.  
Use. This may serve to comfort us against those fears and doubts that might weaken our faith.  
Doct. 23. The faithful are not only delivered from misery, but are also highly honoured by Christ.  
This is gathered from the seventh verse at the beginning.  
Reason. Because they are made partakers of Christ's honour, for in him they are made sons of God, heirs of the everlasting kingdom, spiritual Priests and Kings.  
Use 1. This may serve to reprove our blindness and dulness, that cannot discern and esteem of this honour as we ought, but are set upon the honours of this world more than is fitting.  
2. To exhort us, piously and seriously to glory in Christ and the honour which we have in him, though for his sake the wicked world reproach us.  
Doct. 24. As Christ is unto the unbelievers honour and salvation, so he is unto the unbelievers confusion and perdition.  
This is gathered out of the seventh Verse, Psal. 118. 22. Isay 8. 14. Matth. 21. 42.  
But this similitude doth not hold in all things. For first, the proper end of Christ our Saviour was to save man, not to destroy him. Secondly, Christ is the cause of faith in the believers, but he is not the cause of unbelief in the unbelievers, though something of Christ may be the occasion of their unbelief; like as his humiliation was both unto the jews and many of the Gentiles. Thirdly, Christ merited salvation for the believers, and not they themselves; but the unbelievers merit their own perdition, and not Christ: but yet Christ is truly said to be confusion and perdition to the unbelievers, 1 As they take offence at him, and so run headlong into their own destruction. 2. As he doth justly punish their infidelity and impiety, as he is the just judge of all the world.  
Reason 1. Because those unbelievers to whom Christ is offered, in contemning his goodness, do directly as it were provoke him to use the greatest severity upon them.  
2. Because by this means alone is the glory of God and of Christ preserved, when his enemies are put under his feet.  
Use 1. This may serve to admonish us to beware of all infidelity.  
2. To exhort us, when we compare our belief with the misery of unbelievers, to learn to be thankful unto God and to give him the glory of it in jesus Christ: for these ends is this amplification made in the text.  
Doct. 25. Men come unto this confusion and perdition by stumbling at the Doctrine of the Gospel.  
This is gathered from the 8 Verse. Now men stumble at the word of the Gospel, when they apprehend the Gospel to be such, that they owe no assent and subject on thereunto: so the jews were offended at the infirmity of Christ crucified, 1 Cor. 1. 23. and the greeks at the foolishness of that word which bringeth salvation, Ibid. For the jews, like as the Papists, with many others, are offended, for that the Gospel requires them to deny their own righteousness and works, and to seek to be justified by Christ, Rom. 9 32.  
Reason 1. Because this offence is the cause of their infidelity.  
2. Because it doth not produce a bare unbelief only, but unbelief with contempt, so that they do infinitely wrong Christ.  
Use. This may serve to admonish us, to beware that we do not in any thing stumble at the word of God, or conceive any thing in our minds, whereby we may be in the least respect alienated from it.  
Doct. 26. The infidelity and confusion of the wicked doth not fall out by chance, but according as God had most certainly fore-ordained it.  
This is gathered from these words: whereunto also they are appointed.  
Reason 1. Because God is both the King and Lord of all living creatures, so that nothing can happen unto them contrary to his will.  
2. Because there can be no cause of their infidelity imagined, which God did not foresee, or which he could not have hindered.  
3. Because we also which do believe, were aliens from the faith as well as they; neither did we make that difference betwixt ourselves and them, but God:  
Use. This may serve to direct us, that the infidelity of any others whatsoever, may not deface our faith, we must give God the glory in the dispensation of his grace, and appointing of things according to his counsel, whose ways are past finding out.  
Doct. 27. We should often call to mind that dignity, whereunto we are called in Christ, and that, by comparing of it to that misery wherein all unbelievers are plunged.  
This is gathered from that repetition, Verse 9 which is used comparatively by the dissimilitude that is betwixt it and the condition of unbelievers, before described, as it is intimated in that word But.  
Reason 1. Because we are called to spiritual joy, which is chiefly increased by this means.  
2. Because it belongs to the thanks which we ought to give unto God.  
3. Because it makes us cheerful in the performing of all duties, that we may be worthy of so excellent a calling.  
Use. This may serve to exhort us, to make this contemplation familiar unto us.  
Doct. 28. The end of our calling, is to show forth the praises of God, that hath called us.  
This is gathered from the ninth verse, that is, that we should render unto God the glory which he hath showed unto us. 1. In the inward thoughts and affections of our heart. 2. In the outward profession of words. 3. In our actions throughout the whole conversation of our lives. This is to sanctify God, Isay 8. 13.  
Reason 1. Because this is that glory which may redound unto God from us, or from our calling.  
2. Because our calling itself tends thereunto, that we should turn unto God, seek God, glorify God.  
3. Because this is very profitable for us.  
Use 1. This may serve to refute those, that take care of nothing less: they show that they are not yet partakers of effectual calling.  
2. To stir us up more and more to fulfil this duty.  
Doct. 29. That state into which we are translated by our calling, is a state of marvellous light.  
This is gathered from the 9 Verse at the end, john 1. 8. Now it is called light, both for the illumination of the mind, which it brings; and for the comfort of heart, which we receive thereby: and it is called marvellous, because it far surpasseth all worldly knowledge, and whatsoever the natural man can conceive.  
Use. This may serve to us, to carry ourselves answerable to this light, and to walk in it, not according to the common fashion, but marvellously.  
Doct. 30. It is very profitable for us always to compare our present happy condition, with the misery that is past.  
This is gathered from the tenth verse.  
Reason 1. Because contraria juxta se positamagis elucescunt, contraries being put one by another, make each other to appear more clearly.  
2. Because it tends to our humiliation.  
3. Because it makes us to commiserate others, and to show meekness towards them. Tit. 3. 2. 3. 4.  
4. Because it makes us to be the more thankful unto God. 1. Tim. 1. 12. 13.  
Use. This may serve to admonish us, never to forget that misery which did hang over our heads.   

Verse. 11. Dear beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the Soul, Having your conversation honest among the Gentiles.  
Verse. 12. That whereas they speak against you, as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation.  
The Analysis.  
HEre the Apostle doth in general exhort to lead such a life as is answerable to that happy condition, which was spoken of before: Now this life consists of two parts: The one is abstinence from evil, abstain from fleshly lusts; the other is, to follow that which is good, having your conversation honest. The first of which he doth persuade them unto by an argument taken 1. From the disagreement that is betwixt the Godly, and the fleshly lusts of this world in respect of their state and condition, because in this world, they are strangers and Pilgrims, and therefore they ought not to set their hearts and desires upon this world, but upon another. 2. From the danger that hangs over them, from the desires of this world, because they tend to the destruction of their souls, in these words, which war against the Soul. The second part together with the former, he doth persuade them unto, by an argument taken from those witnesses which they ought to have regard of in their conversation; among the Gentiles, by whose testimony he shows there will a twofold benefit arise from their honest conversation.  
1. That they will cease to speak against them as evil doers.  
2. That in beholding their good works, they will not only give them an honest testimony, but they will also glorify God for them; which benefit is showed by the adjunct of time, wherein it should be expected, to wit, in the day of visitation: Now this whole exhortation, that it might be the more effectual, and the more acceptable unto them, is set forth with a double affection, in the manner of proposing it; of love or charity, in that title which is given unto them, Dear beloved; and of humility, in that he doth not so much command these things, as entreat them, I beseech you.  

The Doctrines arising herehence.  
Doct. 1. All the faithful are strangers and pilgrims in this world.  
Reas. 1. Because their father, and their country is not here, but in heaven.  
2. Because they do not desire to stay long here.  
3. Because their wealth and their friends are not in this world.  
4. Because the world accounts them strangers, and that because their conversation is not according to the fashion of the world.  
Use. 1. This may serve to admonish us, not to place our inheritance or our treasure in the things of this World.  
2. To exhort us, to lift up our hearts always towards our heavenly country; and to gain all those things, that may help us forward and further us in our journey thereunto,  
Doct. 2. All the faithful aught to abstain from the lusts of of the flesh.  
But by this phrase are signified not only the inclinations of the body, but all those that belong to the old man: for there is something to be sanctified even in the very spirit of our minds, 1 Thes. 5. 23. and therefore some lust of the flesh is seated in the spirit; but these lusts are in general said to be of the ●lesh because they are most of all manifested in those things which belong to the body and the flesh: for most men care for and look after nothing else almost but those things that belong to this present life.  
Reas. 1. Because the flesh together with the lusts thereof was crucified with Christ.  
2. Because all the faithful in their baptism and by their profession have denied the flesh.  
3. Because our lusts are deceitful. Eph. 4. 22.  
Because they lead unto death. Galat. 6. 8. Rom. 8. 6. 13.  
Use. This may serve to admonish us, above all things to apply ourselves unto this study.  
Doct. 3. The lusts of the flesh war against the soul.  
Reas. 1. Because they spoil the perfection of the soul, which consists in the image of God.  
2. Because they do either quench or grieve the holy Spirit, upon whom the comfort of the soul doth depend. Eph. 4. 30. 1. Thess. 5. 19  
3. Because they cause the Death of the soul, and lead thereunto.  
Use. 1. This may serve to direct us, always to think upon our spiritual warfare, and accordingly in all things to carry ourselves, as it becometh the good Soldiers of Christ.  
2. To admonish us, to take special heed of those enemies which we have within ourselves; those enemies that are without can do us no hurt, if those that are within have not power over us, and so do as it were give us up into their hands.  
Doct. 4. To abstain from fleshly lusts, is the way to make our conversation honest.  
Reas. 1. Because all filthiness proceeds from the lusts of the flesh.  
2. Because the true honour and honesty of a man consists in that spiritual victory which he hath over himself.  
3. Because by overcoming the lusts of the flesh, the way is made easy to all virtues and good duties.  
Use 1. This may serve to refute and reprove those men, that seek for honour and dignity by pampering the flesh, & obeying the lusts thereof.  
2. To exhort us, cheerfully to oppose ourselves against the lusts of the flesh, for this very cause, because it is a most honest thing.  
Doct. 5. The faithful should have a care to live honestly, not only amongst the faithful, but also amongst the unbelieving Gentiles.  
This is gathered from these words, among the Gentiles; Which notwithstanding we must so understand, that we do not follow all those things that seem honest unto them, nor omit those things that do displease them; but only that we show forth a true evidence of our piety, love and righteousness in our conversation.  
Then again, that thereby their consciences may be convinced, that the way, which we go, is in that respect at least praiseworthy, and to be approved.  
Reas. This we ought to do. 1. For God's sake and his glory.  
2. For our own sakes and our own comfort.  
3. For the unbelievers sake, to draw them unto true piety.  
Use. This may serve to refute and reprove those, that under colour of contemning fame, contemn virtue.  
Doct. 6. It is the property of unbelievers, to seek occasion to speak against the faithful, as if they were wicked.  
This is gathered from the 12. verse, at the beginning. Now there are two kinds of such obloquys. 1. When they speak all manner of evil for Christ's sake, for faith and righteousness sake, cap. 4. v. 14. Math. 5. 11. 2. When they find some occasion in the defects of the faithful, and observe something in their lives, which they may justly tax. This also admits of a two fold difference; for sometimes such is the impiety of those that profess the true faith, that it gives scandal to the unbelievers, Rom. 2. 24. and sometimes they take occasion from the infirmities that are incident to the faithful, to condemn their profession.  
Reas. 1. Because there is an inveterate enmity betwixt the children of the light, and the children of darkness.  
2. Because in this respect men flatter themselves, and in some sort seem better and happier, when they make others, that would seem better, either to be like themselves, or worse than themselves.  
3. Because by this means they seem to bring some prejudice against the very doctrine of piety, which the wicked hate.  
Use. This may serve to admonish us, 1. To take special heed, that we have no communion with unbelievers, in this maliciousness, that is, that we do not willingly seek or take occasion to speak against the Godly; for this is a certain mark of impiety.  
2. To beware also, that we give no occasion to the wicked, either to speak against our persons or our professions.  
Doct, 7: Good works alone do stop the mouths of the wicked.  
This is gathered from the 12. v: at the middle.  
Reas. 1. Because men, especially unbelievers, cannot judge of us, but by the works which they see.  
2. Because the sincerity of our religion properly appears in our works.  
Use. This may serve to exhort us, always to endeavour to bring forth good works.  
Doct. 8. The good works of the faithful make others also to glorify God.  
This is gathered from the 12. v. at the end. So M. 5. 16.  
Reas. 1. Because by this means they are convinced of the truth of our religion, whose author is God.  
2. Because thereby they are drawn also to embrace the same religion, and to cleave unto God.  
3. Because they are moved and stirred up to give God thanks, for those things that were the means of their conversion.  
Use. This may serve to exhort us, to use this argument to stir up ourselves to the practice of good works, because they make not only for our own salvation, but for the glory of God also.  
Doct. 9 We must look for a day of visitation, that men may glorify God therein.  
This is gathered from the 12. v. at the end. But the day of visitation may be understood either in judgement, or in grace and mercy. Here it is to be understood of the grace of God. So Luke 1. 68  
Reas. Because without grace there is no inclination in the heart of man to glorify God. The tree must be good, that shall bring forth good fruit, Men do not gather grapes of thorns, or figs of thistles, Matth. 7. 16. 17.  
Use. This may serve to admonish us, to use all patience and meekness towards the wicked, always provided, that we do not fail in our duty to seek their conversion. 2. Tim. 2. 25.    

Verse. 13. Submit yourselves therefore to every ordinance of man for the Lords sake; whether it be to the King, as supreme;  
Verse. 14. Or unto Governors, as unto them that are sent by him; for the punishment of evil doers, and for the praise of them that do well.  
Verse. 15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men.  
Verse. 16. As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.  
Verse. 17. Honour all men. Love the brotherhood. Fear God. Honour the King.  
The Analysis.  
IN these words the Apostle showeth that particular part of obedience, which did in a special manner pertain to the honesty of the faithful among the Gentiles, that is, subjection to the Magistrates, which some at that time did begin to cast off, as not agreeing with Christian liberty. Now this subjection he doth. 1. Generally command and direct us unto, to perform it for religion sake towards God, v. 13. 2. By a distribution of the object, to wit, that we ought to perform it, not only to the King and the supreme Magistrate, but also to the governor's that are sent by him. v. 13. 14. 3. He doth persuade us thereunto, 1. From the end of this ordinance, to wit, that it is to repress and punish the evil doers, and to preserve and cherish the good v. 14. at the end. 2. From the efficient cause, or command of God, v. 15. 3. From the end and benefit of performing this subjection, to wit, to stop the mouths of the enemies, who are described by their ignorance and their foolishness, v. 15. 4. He removes an objection that might be made against it, about Christian liberty. v. 16. Where he distinguisheth betwixt feigned liberty, which is joined with maliciousness; and true liberty, that makes men to be addicted unto the service of God: Now that this subjection to superiors belongs to the service of God, he shows v. 17. by a short repetition of those precepts, that belong to this and the like duties.  
Here a Question may be made.  
Quest. Why is the Magistracy called an ordinance of man v. 13. seeing all powers are ordained of God, and every power is the ordinance of God, Rom. 13. 1. 2.  
Answ. The superiority of power, or government itself is simply and absolutely commanded by God, and in that respect is called the ordinance of God; but this or that special manner of power or government is not determined by God, but by men; and is therefore called an ordinance of men, which as touching the nature of it, may also be called an ordinance of God: And this is the difference betwixt an Ecclesiastical and a civil office. An Ecclesiastical office is not legitimate, if it be not directly determined by God himself, and consequently cannot be changed by men: but this or that civil office may be made & changed by men. And the reason of the difference is this, because God and Christ alone hath dominion and power in spiritual matters; but in civil matters men are also Gods, though not absolute.  

The Doctrines arising from this.  
Doct. 1. The duties of righteousness towards men, do much commend our religion towards God.  
This is gathered from the connexion of these words with the foregoing words, in that particle therefore. So james 1. 27.  
Reas. 1. Because they are the effects of religion; Now the virtue of the cause doth always appear in the effect.  
2. Because they are more obvious to the sight of man, than religion itself, which is the cause thereof.  
3. Because they draw men's minds to approve of that religion whence they proceed.  
Use. This may serve to exhort us, for religion sake to apply ourselves to these duties.  
Doct. 2. We must perform civil subjection to our civil Magistrates for the Lords sake.  
This is gathered from the 13. v.  
Reas. 1. Because by these means the Lord preserveth the societies of men.  
2. Because these Governments are the means to advance God's glory, at least so far forth as they tend to perform some part of the will of God.  
3. Because in their own nature and of themselves they make for the good and against the bad. v. 14.  
Use. 1. This may serve to refute the Anabaptists and others, who for conscience sake will not be subject to the Magistrate.  
2. To admonish us, never so to subject ourselves unto men, as that for their sakes we should neglect our duty towards God, because we ought to be subject unto them for the Lords sake, and therefore a far greater subjection is due unto the Lord, then unto them.  
Doct. 3. By these duties the good will of God is observed, and the foolishness of wicked men is put to silence.  
This is gathered from v. 15.  
Reas. 1. Because we serve God, when for conscience sake towards God, we are subject unto men; therefore we fulfil the will of God.  
2. Because we do that before men, which they do usually praise most, and so we remove all occasion of offence.  
Use. This may serve to exhort us, so much the more carefully to apply ourselves to such duties.  
Doct. 4. Christian liberty is not contrary to that subjection, which we owe either unto God or man.  
This is gathered from v. 16.  
Reas. 1. Because by it we are freed from sin, but not from that duty, which is contrary unto sin.  
2. Because Christian liberty consists properly in spiritual things, and not in corporal; for although we are subject unto God alone in spiritual things, yet in corporal things we owe subjection unto men also.  
3. Because for that end did we receive this liberty, that we might more freely and readily perform those things, which we owe unto God and men.  
Use. This may serve to condemn those, that use Christian liberty for a cloak of maliciousness, as it is in the text.  
Doct. 5. We are to take exact notice of the difference of our duty towards men, towards our brethren, towards God, and towards the Magistrates.  
This is gathered from v. 17.  
Reas. Because great is the difference of the grounds or reasons, whereupon these duties depend, as it is intimated in the text; but we must make conscience of our duty in all.  
Use. This may serve to reprove those, that do any way sever or disjoin these duties, to wit, such as seem to fear God, but do not love or honour men; or such as seem to honour men, but do not fear God at all.    

Vers. 18. Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward.  
Verse 19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrong ful●y.  
Verse 20. For what glory is it, if when ye be buffeted for your faults ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.  
Verse. 21. For even hereunto were you called: because Christ also suffered for us, leaving us an example, that ye should follow his steps.  
V. 22. Who did not sin, neither was guile found in his mouth?  
V. 23. Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him, that judgeth righteously.  
V. 24. Who his own self bore our sins in his own body on the tree, that we being dead to sins, should live unto righteousness, by whose stripes ye were healed.  
V. 25. For ye were as sheep going astray, but are now returned unto the shepherd and Bishop of your souls.  
The Analysis.  
HEre the Apostle makes a special exhortation about the duty of servants to their masters: and this duty he doth 1. As it were define by a special kind of subjection wherein it consists. Be subject with all fear. 2. He doth illustrate it by a distribution of the object, or the masters, to whom this subjection is due; not only to the good and gentle, but also to the froward. 3. He proves that this subjection is to be made to both sorts, by an argument taken from the adjuncts thereof, grace and glory, that is, Gods praising and approving of it, which accompanies the subjection that is made unto wicked master's verse 19 For this is thankworthy. The reason of which consequence is set forth. 1. By a description of that subjection which is due unto wicked Masters, to wit, that it is a patient suffering of wrong for conscience towards God v. 19 2. By a comparison that is made betwixt those that suffer justly, and those that suffer unjustly, which he shows to be unlike, in that the former can look for no glory from their sufferings, but the latter may expect great glory, verse 20. In the second place, he proves the same duty from that relation which ariseth from our general calling, because we are thereunto called, that we should patiently suffer the injuries of the world: and this he confirms by the example of Christ; to whose imitation we are called: for he shows two ends of the suffering of Christ; one was to die for us, that is, to expiate our sins, which is the primary end. The other was, to leave us an example to imitate. verse 21. which is the secondary end. Now a special part of this secondary end was, that when he was without sin v. 22. Yet he patiently suffered all kinds of reproaches and afflictions, v. 23. And the primary end of Christ's sufferings, which was to redeem us from sin, is upon this occasion also declared v. 24. 25. Because therehence also may be drawn a powerful argument, to persuade us to imitate Christ in doing righteously, and suffering unjustly: And this is declared, 1. From the nature of Christ's death, that it was a sacrifice for our sins to take away the guilt of them; 2. From the end of this propitiation, which is the death of sin, and the life of righteousness. And hereof there is an illustration made by comparing that condition, which went before our conversion, with that condition which follows it, verse the last.  

The Doctrines drawn here-hence.  
Doct. 1. They that are in the lowest condition, should by their good works glorify God in that condition.  
This is gathered from the connexion of the 18 Verse with the 11 and 12.  
Reason 1. Because servants also are called to liberty and glory in Christ, neither is there any difference, as touching life spiritual, betwixt the freeman and the servant, 1 Cor. 7. 22.  
2. Because there is the same reward for servants and freemen.  
3. Because the servile condition hath a proper occasion and means to glorify God, which other conditions have not, like as other conditions have their occasions & means, which the servile hath not.  
Use 1. This may serve 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 sorts of men, to endeavour to promote God's glory: for if servants ought to do this; much more ought free masters, and those that are in any place of dignity.  
Doct. 2. Servants, to the end that they may glorify God in their servile condition, must be subject to their Masters with all fear.  
Reason 1. Because subjection to another man's will is properly that wherein service consists; and therefore all they that are bound as servants, are bound to subjection.  
2. Because the subjection of a servant is such, that it doth necessarily command a fear to displease, not only in that respect, because in every duty, both towards God and man, we should fear to offend by doing amiss, but also in respect of that singular power, which masters have to punish their servants. This is that fear, which we usually call servile, which is not to be disliked in servants, though in the children of God there be another fear required over and above, which ariseth from love.  
Use. This may serve to admonish, first, Servants and subjects, not to separate fear from subjection. Secondly, all men to subject themselves to God with all fear, as it becometh servants.  
Doct. 3. We ought to perform our duty, even unto wick●d men and froward.  
This is gathered from the 18 Verse.  
Reason 1. Because the ground of our duty doth not consist in the goodness or naughtiness of men, but in that obligation which the law of God imposeth upon us, which may consist with the naughtiness of men.  
2. Because in performing this duty, we serve God and Christ, and shall receive a reward from him, Ephes. 6. 5. 6, 7. 8.  
Use. This may serve to reprove those, that direct their duties according to the persons of the men with whom they have to do.  
Doct. 4. We ought to do our duty for conscience toward God, though we are wrongfully afflicted by men.  
This is gathered from Verse 19  
Reason 1. Because conscience always looks to the judgement of God and not to the qualities and judgements of men.  
2. Because the conscience is by this means constant, immutable, and always like itself, howsoever men's judgements may alter.  
Use. This may serve to direct us in all our actions to have a special respect to the conscience.  
Doct. 5. It is thankworthy, and we shall receive glory from God, if we suffer wrongfully, and not justly.  
This is gathered from the 19 and 20 verses.  
Reason. 1. Because this is proper and peculiar to Christians, as is the love of our enemies, Matth. 5. 44, 45.  
2. Because by this means we give great glory unto God, when we suffer the bitterest things out of conscience toward him.  
Use. This may serve to exhort us, cheerfully to set ourselves to the performing of these duties.  
Doct. 6. The calling of Christians doth in a special manner lead to the patient suffering of afflictions.  
This is gathered from the 21 verse, at the beginning.  
Reason 1. Because they are called unto glory by the enduring of all kinds of afflictions, as by the way that leadeth thereunto, cap. 5. verse 10.  
2. Because they are called to overcome their enemies and evil doers by well-doing, and if it be possible to win them thereby, Matth. 5. 44. Rom. 12. 21.  
3. Because they are called to imitate Christ, as it is in the text.  
Use. 1. This may serve to admonish us, not to imitate or follow the men of the world in these things, because we have another manner of calling.  
2. To exhort us to have a great care that we make conscience of this duty, because it doth most nearly belong to our calling.  
Doct. 7. Christ's actions are a most perfect example for our duty and calling.  
This is gathered from Verse 21.  
Reason 1. Because Christ is unto us an example given by God, as it were the praxis of Divinity and rule of living well.  
2. Because he hath no imperfection at all, such as may be found in all men's examples.  
3. Because the Spirit of Christ makes us to be conformable unto his image.  
Use. This may serve to direct us, that beholding Christ as it were in a glass, we may be as it were changed into the same image from glory to glory, 2 Cor. 3. 18.  
Doct. 8. The Chiefest manner of imitating Christ in enduring afflictions, consists in this, that we commit our cause unto God.  
This is gathered from verse 23, at the end.  
Reason. Because this is the rule of patience in such cases, not to revenge ourselves, but to commit the whole business unto the Lord, and to rest well contented and pleased in his will.  
Use. This may serve to admonish us, never to please our own carnal will, but to subject ourselves wholly to the good will of God.  
Doct. 9 Christ by his death did not only leave us an example of our lives, but also expiated our sins, and procured for us such power, whereby we may imitate him in living well.  
This is gathered from verse 24.  
Reason 1. Because after the same manner are we restored in Christ, as we were lost in Adam, which was not by imitation and example only, Rom. 5.  
2. Because Christ ought to be a sacrifice to pacify God towards us, which is not done by example.  
3. Because an example would have nothing at all profited those that were dead in sin and hated of God.  
Use 1. This may serve to refute the Socinians and others, which feign that the redemption of Christ consists in doctrine and example only.  
2. To direct us, always to join these two together, redemption, and the example of Christ.  
Doct. 10. Without Christ we are nothing else but sheep going astray and lost.  
This is gathered from the last verse.  
Reason. Because upon him alone depends our salvation and the direction of our lives.  
Use. This may serve to admonish us, not to leave Christ so much as in the least thing, but to cleave faster and faster unto him.     

Chapter III.  

Verse 1. Likewise ye wives be in subjection to your own husbands, that if any obey not the word, they also may without the word be wen by the conversation of the wives.  
Verse 2. While they behold your chaste conversation coupled with fear:  
Verse 3. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel.  
Verse 4. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.  
Verse 5. For after this manner in the old time, the holy women also who trusted in God, adorned themselves, being in subjection unto their own husbands.  
Verse 6. Even as Sara obeyed Abraham, calling him Lord, whose daughters ye are as long as ye do well, and are not afraid with any amazement.  
Verse 7. Likewise ye husbands dwell with them according to the knowledge of God, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered.  
The Analysis.  
HEre the Apostle instructs Wives and Husbands in those particular duties which belong unto their conjugal society. And he sets down the duty of wives in the first place, because that comes nearest unto those duties which he had lately spoken of, namely, the duty of subjects towards the●r Magistrates, and of servants towards their Master. For that which is here in general prescribed unto wives, is their subjection to their husbands, Verse 1. Be in subjection to your own husbands. Which subjection he doth afterwards explain by certain adjuncts or properties, which do in a peculiar manner belong to the subjection of wives, and not to the subjection of servants and subjects. The first of these properties is, conjugal fear, vers. 2. The second is chastity of conversation, in the same verse. The third is, meekness and mildness, verse 4. And he doth persuade them unto this subjection together with the properties thereof. 1. By an argument taken from the effects and fruit, which by the grace of God might follow thereupon; for it is a means tending to the conversion of their husbands, if they obey not the Gospel, verse 1. 2. He commends and illustrates it by a comparison which he makes betwixt that pious subjection, & that adorning which women use to make great account of, verse 3, 4. where he shows that outward adorning to be nothing worth in God's sight. 3. He doth persuade them unto it by the example of those holy women, which God did approve of in old time, verse 5. And in particular by the example of Sara, and her obedience unto Abraha●, verse 6. Of whose example he gives a special reason; because as Abraham was the father of all the faithful, so Sara in some sort might be called the mother of all holy women. The duty of husbands he sets down 1, in general, in their husband-like government, which he calls 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 woman. 2. In the special manner of this government, to wit, that it should be joined with the honour of the wife, in bearing with her infirmities, which he doth persuade them unto by an argument taken, 1. from that society and equality which is betwixt the husband and the wife, in respect of the grace of life, as it is here called. 2. From the great discommodity, which will follow upon the neglect of this duty, for by their domestical differences and dissensions their domestical prayers also are hindered, Verse 7.  
The Doctrines arising here-hence.  
Doct. 1. There is the like duty of subjects, servants, wives, and husbands.  
This is gathered from that particle, Likewise ye wives, verse 1. and Likewise ye husbands, verse 7. Not, that there is the same kind of duty in all these in all respects, but that there is the same kind of obligation, whereby every one is bound to do his own duty.  
Reason 1. Because it is the same Lawgiver and the same law that commands every man his duty.  
2. Because the disparity of the condition makes no disparity in the obligation, which is the formality of the duty; but only in those things, to which the obligation binds us, which is the materiality of the duty.  
Use. This may serve to admonish us, not to cast off from ourselves those things which we either read or hear to be commanded men of another condition, but always to consider, that quamvis non ad similia, tamen similiter, though we are not tied to the like duties, yet we are in the like manner tied to our own duties: when servants are commanded any thing, than masters should think, that they likewise are commanded something; when wives are commanded any thing, than husbands should think that they likewise; and when husbands are commanded any thing, than wives should think, that they likewise.  
Doct. 2. It is the duty of wives to be subject to their husbands.  
This is gathered from verse 1. See Colos. 3. 18. Ephes. 5. 22, 23, 24.  
Reason 1. Because the husband is the head of the wife, Ephes. 5. 23. 1 Cor. 11. 3.  
2. Because there can be no order kept in a family, except all therest be subject to the father of the family.  
Use. This may serve to reprove those wives that are undutiful and will not be subject; and those husbands also, who by their own fault lose this authority and dignity, and are themselves the causes that their own power is lessened and diminished.  
Doct. 3. The conversation of wives should be such, that it should win their husbands to approve of the true religion.  
This is gathered from verse 1.  
Reason 1. Because all should, as much as they can, cooperate with God for the conversion of men.  
2. Because this general Christian duty is in a special manner determined and intended in respect of those, with whom we have a nearer communion.  
3. Because love, which doth in a singular manner belong to man and wife, requires that they should desire and seek for one another's greatest good.  
Use. This may serve to reprove those, which in wedlock so live, that they have no care at all, either to advance God's glory, or to further their own salvation, in that state: and they are to be condemned much more, which so carry themselves in that state, that they do more and more alienate their husbands from true religion and piety either touching the doctrine, or touching the practice of it. And if this belongs to wives toward their husbands, much more will it belong to husbands toward their wives.  
Doct. 4. Conjugal chastity should be joined with fear.  
This is gathered from verse 2.  
Reason. Because not only is impurity to be shunned, but also all suspicion of impurity, or of a mind inclining thereunto.  
Use. 1. This may serve to admonish man and wife, to shun all those courses, that may any way be any blemish to their chastity, though it be but in show or appearance.  
2. To admonish all Christians, to preserve their spiritual chastity with Christ and God, with all fear.  
Doct. 5. It is not the outward adorning, but the inward, that we should make account of.  
This is gathered from verse 3, 4.  
Reason 1. Because the outward adorning belongs to the vanity of this world, but the inward is spiritual life itself. For Christ and grace is called the inward adorning of the heart or mind, because it makes a man amiable and commends him in the sight of those which esteem and prise it.  
2. Because only men look after the outward adorning, and and those none of the graver sort neither; but God himself looks after the inward, as it is in verse 4.  
3. Because the outward adorning is not durable, but the inward is incorruptible, as it is in verse 4. which is not corruptible, and 2 Cor. 4. 18.  
Use. This may serve to admonish us, every day more and more to renounce this outward and worldly adorning, and to look to the inward and true adorning of the mind and soul.  
Doct. 6. Meekness and mildness of spirit in women, as in all others also, is an adorning that is precious in the sight of God.  
This is gathered from verse 4.  
Reason 1. Because many filthy unbeseeming things, which arise from anger and perturbation of the mind, are removed by such a disposition.  
2. Because such a disposition is very apt to please, and all men desire that others should be well pleased with their behaviour.  
Use. 1. This may serve to refute those, which affect a kind of glory and honour by their fierceness and impatiency.  
2. To exhort us, not only for civility sake, but also for conscience toward God to endeavour to get such a disposition.  
Doct. 7. Every man should seek for examples of such virtues out of Scripture, and apply them unto himself according to his own proper condition.  
For women have holy women proposed unto them for examples verse 5. So have men holy men.  
Doct. 8. In weighing of examples we should have the chiefest regard to those that are most commended in Scripture.  
This is gathered from those words, Abraham, Sara, and the like, verse 6.  
Doct. 9 Then and not before are we the children of such holy ones, by a true imitation of them, when we do so persist in well doing, that no terror or any other temptation is able to remove us from this our purpose and resolution.  
This is gathered from the 6. verse at the end. For this is proposed in Sara to be chiefly imitated by women, that out of her duty, she followed Abraham in all his journey, nor could any terror keep her back.  
Doct. 10. Husband's should likewise do their duty, as well as the wives do theirs.  
This is gathered from verse 7.  
Reas. 1. Because there is the same obligation of God's law on both sides.  
2. Because there is a mutual relation betwixt these duties, that one doth necessarily require the other.  
3. Because the duty of husbands to their wives, and of wives to their husbands is almost the same, but that the wife is to do her part with subjection, and it is the husband's part to rule.  
Use. This may serve to admonish us, not rigidly to exact the duty of others, and in the mean time to neglect our own.  
Doct. 11. It belongs unto men to excel in knowledge and understanding.  
This is gathered from those words: according to knowledge.  
Reas. 1. Because by nature they have a kind of perfection above women in those things which belong unto knowledge, whereupon the woman is in this place called the weaker vessel.  
2. Because by their duty they should be the heads of their wives, to direct and govern them.  
3. Because they have greater means to gain knowledge; for as it is not lawful for women to speak in the Church; so neither have they any thing to do in other exercises, whereby men's wits are ripened.  
Use. This may serve to reprove those men, that either through drunkenness, or sloth, or the neglect of divine things, or through too much care of earthly things, do not only come behind women, but children also in sound knowledge and understanding.  
Doct. 12. It is the husband's part to be meek unto their wives, and not to put them in fear.  
Reas. 1. Because they are not servants, but companions.  
2. Because their conjugal love should show itself in all such duties.  
Use. This may serve to admonish as well husbands as wives to beware of harshness and bitterness.  
Doct. 13. That duty which we owe unto all the coheires of grace and life eternal, should direct and govern our particular duties towards our superiors, inferiors and equals.  
Reas. 1. Because that is the principal duty; to which all the rest are subordinate.  
2. Because that love doth virtually at least contain in it all virtues.  
3. Because the dignity which redounds from the relation to grace and eternal life, makes all those that are partakers of that grace, in some sort equal, and therefore restrains contempt, opposition, and all kinds of injuries.  
Use. This may serve to direct us, in all parts of our conversation with Christian men, to have chief regard to this duty.  
Doct. 14. All our conversation, as well in public as in private, should be so ordered, that it should not hinder, but rather further our Prayers.  
This is gathered from the last words.  
Reas. 1. Because otherwise we should wrong God himself, in violating his honour.  
2. Because we should diminish at least our greatest comfort, which depends upon our prayers.  
Use, This may serve to admonish us, to take heed therefore, not only of the grosser sort of sins, but also of contentions, injuries, perturbations, and all those vanities, by which we are made unfit to call upon the name of God aright.   

Verse 8. Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous.  
V. 9 Not rendering evil for evil, or railing for railing: but chose blessing, knowing that ye are thereunto called, that ye should inherit a blessing.  
The Analysis.  
THe Apostle doth in these two verses briefly comprehend those duties, which belong unto all sorts of men. For because it would be too long particularly to describe all the particular virtues, nor can there be such a doctrine delivered, that should direct * every particular man in his duty, * singules quà singulos, as such a particular man, as before it was delivered touching masters and servants, wives and husbands, therefore he doth here commend some general duties unto all, from which all particular ones will easily follow. And the first of these is Concord. 2. Mutual sympathy. 3. Brotherly love. 4. Pity. 5. courteousness. 6. Christian Patience, whereby we do not only forbear to curse those that curse us, but also bless them; of which last duty, as being the difficultest of all, he gives a special reason, which is taken from the end of our calling, whereby we come to the possession of all blessings, and as much as in us lies, ought we to communicate it unto others.  

The Doctrines arising herehence.  
Doct. 1. Concord is a virtue, which all Christians should mightily labour for.  
Reas. 1. Because God hath endued all those, that are truly faithful, with one and the same Spirit, and therefore with one heart as it were. For they have received a new heart of one and the same making and nature.  
2. Because they propose unto themselves one and the same end, and they should go one and the same way unto that end.  
3. Because if there be any difference in other things, which do not belong unto that way, they are not so great, as that they should cause any discord: For there may be some difference of opinions in many things without any discord or alienation of men's minds. And if there be some difference about those things, which do belong unto that way, a bearing one with another, when they do both earnestly desire the truth, will preserve concord safe and sound betwixt those which are true Christians, according to that of the Apostle Philip. 3. 15. 16.  
Use. This may serve to reprove those, which for light causes are estranged from their brethren, and turn the smallest difference, even the least controversy into discord. And how many are guilty of this fault, and how closely it sticks unto them, may evidently appear by this, that they cannot lay aside their anger and hatred, no not for God's sake, for Christ sake, and their own salvation sake. And this we may see in too too many, when they forbear to come to the Lords Supper by reason of those contentions, which they maintain betwixt themselves and their neighbours; for they do thereby show that they cannot pray unto God to forgive them their trespasses, as they forgive others that trespass against them, and therefore they seem to love discord more than God himself, and their own salvation.  
Doct. 2. There should be a sympathy betwixt Christians.  
By which word is signified not only a fellow-feeling of one another's troubles, but also of one another's good, 1 Cor. 11. 26.  
Reas. 1. Because they are members of one body, and all the members look unto the good of the whole.  
2. Because the evil or good of one member, doth in some sort redound unto the rest of the members, by that near union and communion, which is betwixt them.  
3. Because the consent and concord of their wills commands this, that whereof one doth rejoice or grieve, the other also should rejoice and grieve.  
Use. This may serve to reprove that Stoical hardness, which hath taken hold of men's minds, whereby it comes to pass that they are no way sensible of the condition of others.  
Doct. 3. Brotherly love is moreover greatly to be embraced, which unto concord and Sympathy adds a will also and endeavour to do good unto others as unto our brethren.  
Reas. 1. Because we are brethren.  
2. Because love is the character of Christian brotherhood.  
3. Because love is the bond of perfection and the means of Christian edification.  
Use. This may serve to exhort us to the exercise of this grace.  
Doct. 4. To our love we should joy no mercy, which looks only unto the good that is to be done.  
Reas. 1. Because true love is by this means made most manifest, when it is showed unto those which cannot give us thanks.  
2. Because in this we do imitate our heavenly Father, who is the Father of mercies.  
3. Because the same benefit is greater, when it is bestowed upon one that is in misery, then when it is bestowed upon another.  
Use. This may serve to reprove those, which seem to love such men only, from whom they may expect something.  
Doct. 5. Together with our love and mercy we should join courteousness.  
Reas. 1. Because true love and mercy proceeding from the enlargement of the heart, fits and disposeth the whole man for the doing of good.  
2. Because a benefit bestowed in a rough and harsh manner, doth in some sort cease to be a benefit.  
Use. This may serve to admonish us, more and more to lay aside all severity, and to have a care to beautify that good which we do, in the manner of doing it.  
Doct. 6. Christian's should not render evil for evil, or railing for railing.  
This is gathered out of the 9 verse. So Rom. 12. 17. and Matth. 5. 39  
Reas. 1. Because the railing or ill-doing of another, doth not lose the bond, or take away the duty of our love.  
2. Because this is to be overcome of evil. Rom. 12. 21.  
3. Because this derogates from God's fidelity, and takes that, which belongs unto him, out of his hands, Rom. 12. 19 Prov. 22. 23.  
Use. This may serve to reprove those men, that are easily provoked, and when they are provoked by any injury, think that they may do any thing, and so give themselves liberty to exercise all kind of revenge: and that they do not this from the hatred of sin, but from too much love of themselves, it doth sufficiently appear by this, that when more heinous and grievous offences are committed against God, and the same wrongs done unto others; they can hear it and behold it, and never be troubled at it.  
Doct. 7. It is the duty of Christians to bless those that curse and wrong them.  
This is gathered from the 9 v. at the middle. So Matth. 5. 44. and Rom. 12. 14.  
Reas. 1. Because love and mercy doth in a special manner require this duty of those, which by such like sins make themselves obnoxious unto cursing.  
2. Because we should overcome evil with good. Rom. 12. 21.  
3. Because we should imitate our heavenly Father. Matth. 5. 45.  
Use. This may serve to exhort us to use ourselves unto this perfection.  
Doct. 8. The remembrance of our calling, that it tends unto blessing, should stir us up to bless others.  
This is gathered from v. 9 at the latter end.  
Reas. 1. Because that which we have freely received from the blessing of God, we should, as much as in us lies, freely and liberally give. Matth. 10. 8.  
2. Because by this means we exercise and perfect our own calling.  
3. Because by this means we show forth and advance the glory of God, that bestowed this benefit upon us.  
Use. This may serve for direction, very often to meditate upon our calling, and that to this end, that we may be made the more ready and fit for Christian duties.    

Verse. 10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:  
Verse. 11, Let him eschew evil, and do good, let him seek peace and ensue it.  
Verse. For the eyes of the Lord are set over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.  
The Analysis.  
IN these three verses, the Apostle proves by the testimony of Scripture, that which he had spoken in the last place, to wit, that Godly men shall inherit a blessing. In which testimony there is in the first place the blessing set down, which all desire, He that will love life, and see good days. 2. The piety of those, to whom this blessing is promised, is synecdochically declared by a distribution of the subjects, as it is in the speech, v. 10. or in the deeds and conversation of life v. 11.  
3. The connexion of the blessing, with this piety is confirmed by the most powerful cause thereof, namely, the providence of God, watching over the Godly for their good, verse 12. at the beginning. Which is illustrated by a contrary effect of the same providence toward those that do evil, namely, that he watcheth over those always for evils, v. 12. at the end.  

The Doctrines arising herehence.  
Doct. 1. It is common unto all men, in some sort to desire blessing and happiness.  
For therefore doth he in this place, use a common argument to stir up all to the practice of piety.  
Reas. 1. Because * omnia appetunt bonum, all things desire their own good, & in some sort too that which they apprehend as summum bonum, the chiefest good.  
2. Because all nature tends unto its own perfection, and this perfection is happiness.  
3. Because the nature of happiness is such, that if the understanding doth in any manner comprehend it, the will cannot but in some measure desire it, because it is in all respects desirable.  
Use. 1. Let us not therefore rest contented with a confused desire of happiness, but endeavour and labour to stir up and to increase in ourselves the true, genuine and effectual desire thereof.  
2. For direction, not to corrupt this desire that is approved of God, or to choke it with worldly desires, but to go forward and increase it daily according to that rule, which it given unto us from God.  
Doct. 2. True and solid piety is the only way to attain unto these blessings.  
Reas. 1. Because God hath promised it to the Godly alone.  
2. Because piety in its own nature leadeth to God, and joins us with God, who is the fountain of all good.  
3. Because piety itself hath that perfection joined with it, namely, peace of conscience and sound consolation, which is a great part of happiness.  
Use. 1. This may serve to convince those of folly and madness, that would be happy, but will not be Godly.  
2. To direct us, to kindle in our hearts an earnest endeavour to be godly by the expectation of this happiness, and to gain unto ourselves an assurance of it.  
Doct. 3. The providence of God alone, makes for the furtherance of this piety, and the confirmation of this happiness.  
This is gathered from v. 12.  
Reas. 1. Because God by his providence doth fulfil and perfect all his promises.  
2. Because the same providence looks over and takes care for the particular necessities of the Godly.  
3. Because he takes special notice of all their desires and prayers, as it is in the text.  
Use. This may serve to exhort us, to build up ourselves in a true and lively faith of this providence.    

Verse. 13. And who is he that will harm you, if ye be followers of that which is Good?  
Verse. 14. But and if ye suffer any thing for righteousness sake, happy are ye, and be not afraid of their terror, neither be troubled.  
Verse. 15. But sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear, having a good conscience:  
Verse. 16. That whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ.  
The Analysis.  
THat which the Apostle had before proposed concerning the practice of piety, he doth there persuade them unto by an argument taken, 1. from the effect thereof, that by this means men are freed and delivered from those harms, which the wicked seek occasion to bring upon them, v. 13. 2. From the happiness adjoined, because no afflictions that are suffered for righteousness and godliness sake, are able to exclude that, verse 14. at the beginning. 3. He shows the right manner of undergoing afflictions, so that happiness may follow thereupon, which consists 1. in the laying aside of that fear and perturbation, which usually men's minds are troubled with in their afflictions, in these words, be not afraid of their terror. 2. In that confidence and reliance of our hearts upon God, whereby his name is sanctified, and by virtue whereof that immoderate fear may be laid aside. And this confidence is set forth by its proper effect, which consists in courageous and ready confession of the faith; of which confession he sets down two properties, namely, meekness and fear or reverence, and moreover he shows the helping and preserving cause thereof, namely, a good conscience, and the effect also which it will work in others, verse 16. to wit, that it will make their enemies with shame to leave off their speaking evil of them.  
But here-hence ariseth a question.  
Quest. How can this be made good, which the Apostle saith, that no man shall harm the godly? Verse 13.  
Answer 1. Because the nature of godliness and goodness tends thereunto, to win the minds of all men, and to take off all ill-will.  
2. Because often times also it hath this effect, that taking away all pretence and occasion of unrighteousness, it doth in some measure mollify the enemy's minds, except they be quite and clean savage and furiously mad.  
3. Because nemo propri●● laeditur nisi à scipso, no body is properly hurt but by himself and his own fault; he therefore that escheweth evil and doth good, cannot properly be said to be hurt by others, though they do earnestly desire and endeavour to do it.  
The Doctrines arising herehence.  
Doct. 1. Christian's should be emulators and fellowers of that which is good.  
This is gathered from verse 13.  
Reason 1. Because they are called to the imitation of God's goodness: Be ye holy as I am holy: be ye perfect as your Father is perfect.  
2. Because there are begotten again unto the image of God, and should daily more and more be fashioned thereunto.  
3. Because there is nothing besides that is worthy of our serious imitation.  
Use. This may serve to exhort us, to lift up our minds, and betake ourselves to this holy and divine emulation.  
Doct. 2. They that are followers of that which is good are freed from harm.  
This is gathered from verse 13.  
Reason 1. Because if God be for us, who can be against us?  
2. Because wicked men's minds also are oftentimes overcome by the goodness of the good: as Esau was moved by the obsequiousness of jacob.  
3. Because the greatest good cannot be taken away from those that labour for true godliness.  
Use. This may serve to comfort us against all dangers which may befall us by following that which is good.  
Doct. 3. To suffer afflictions for righteousness sake doth not hinder, but further our happiness.  
This is gathered from Verse 14. So Matth. 5. 10.  
Reason 1. Because such afflictions make us conformable unto Christ in the fellowship of his sufferings, Phil. 3. 10.  
2. Because it is a singular part of that obedience and holiness, which tends unto happiness.  
3. Because God hath promised bountifully to reward it.  
Use. This may serve to comfort us, against all the evils which may befall us for righteousness sake and a good conscience.  
Doct. 4. We must lay aside the fear of all dangers wherewith our mind may be troubled.  
This is gathered from the same verse at the end.  
Reason 1. Because such fear is contrary unto faith and a sure confidence.  
2. Because it hath no other use, but to hinder us in doing of our duty.  
3. Because it is contrary to the honour of God and the worthiness of a good cause.  
Use. This may serve to admonish us, not to give place to such pusillanimity and faintheartedness.  
Doct. 5. We should strengthen our hearts against all fear, by putting our trust in God.  
Reason 1. Because there is nothing else whereby we can overcome all fears and terrors.  
2. Because God hath taken this upon himself, and commanded us to commit our cause unto him.  
3. Because by this trust and confidence God is made the strength of our souls.  
Use. This may serve to exhort us, truly to put our trust in God.  
Doct. 6. By this trust and confidence we sanctify God in our hearts.  
This is gathered from verse 15.  
Reason 1. Because thereby we acknowledge him to be a holy God, that is, a God of perfect power, mercy, truth and fidelity.  
2. Because by the effectual acknowledgement of this holiness we give unto him that glory, which is due unto his name from our hearts.  
3. Because thereby we advance his glory amongst others, as well in our actions as in our professions.  
Use. This may serve to exhort us, wholly to rely upon him.  
Doct. 7. We should sanctify God not only in our hearts, but with our mouths also, and in our profession.  
This is gathered from these words: Be ready always to give an answer. So Rom. 10. 10.  
Reason 1. Because we should glorify God not only in our spirit, but in our body also, 1 Cor. 6. 20.  
2. Because we should advance God's glory, not only in ourselves, but amongst others also.  
3. Because out of the abundance of the heart the mouth speaketh: we cannot therefore sanctify God with all our heart, unless we are ready to do the same likewise with our mouth.  
Use 1. This may serve to reprove those, which boast of the sincerity of their heart, and in the mean time take no care for the holiness of their heart and words.  
2. To exhort us to prepare ourselves for this duty, Eph●s. 4. 29.  
Doct. 8. All Christians should be ready not only to profess the truth, but also to give a good reason of their profession.  
This is gathered from these words: to give an answer to every man that asketh you a reason of the hope that is in you. And this is not to be understood of all truth, but of the truth of religion; nor of all these things neither, which do any way pertain unto religion, but of the very substance of faith, hope, and religion, as it is in the text: a reason of the hope that is in you: nor is it either a natural reason that is required, or such a kind of reason that may stop the mouths of every gainsayer; for this all are not able to do, nor doth it belong unto all; but some sure ground out of God's word, whereupon our faith and hope should be built and strengthened against all kind of temptations. Now here ariseth a question.  
Quest. Whether such a reason is to be given to every one that asketh, or no?  
Answ. No not absolutely to every one, because we are not to give it to Dogs and Swine, (that is, to unclean persons) without a necessary cause, but to every one that asketh us, so that our profession or answer may probably at least turn to the glory of God, as it is in the text, to sanctify God.  
Use. This may serve to exhort us, 1 seriously to study our religion, to understand the grounds thereof. 2 Freely and ingeniously to declare and defend it upon a good occasion.  
Doct. 9 Our profession of religion should be with meekness in respect of men, and with fear in respect of God.  
Reason. Because by meekness we do good amongst men, and the fear of God will stir us up to do our duty, and keep us within the bounds and limits thereof.  
Use. This may serve to reprove those, which keep no measure in their words and actions.  
Doct. 10. A good conscience is very necessary as well in the sanctification of God's name, as in the profession of his religion.  
That is, a conscience bearing us witness, both of the grace of God towards us in Christ, and of the sincere desire and endeavour of our hearts to please God in all things.  
Reason 1. Because without such a conscience, our faith, confidence, fortitude, and liberty, doth languish and decay.  
2. Because such a conscience freeth us from all that burden, wherewith otherwise we should be oppressed, and terrified, and affrighted from doing our duty.  
3. Because it stirreth us up to all the duties of piety; for without the care of performing them, a good conscience can afford us no comfort.  
Use. This may serve to exhort us to have a care of our conscience, to keep it pure before God and men.   

The 17 verse is all one with the 20 verse of the 2 chapter.  
Verse 17. For it is better, if the will of God be so, that ye suffer for well-doing, then for evil-doing.  
Verse 18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.  
Verse 19 By which also he went, and preached unto the Spirits in prison.  
Verse 20. Which sometimes were disobedient, when once the long-suffering of God waited in the days of Noah, while the Ark was a preparing; wherein few (that is, eight) souls were saved by water.  
Verse 21. The like figure whereunto, even baptism, doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of jesus Christ.  
Verse 22. Who is gone into heaven, and is on the right hand of God, Angels, and authorities, and powers, being made subject unto him.  
The Analysis.  
IN this part of the chapter, the Apostle urgeth that exhortation which he had before proposed concerning an endeavour to do well, even unto those that wrong us. And this he doth persuade them unto, 1, by a comparison which he makes betwixt those which suffer for evil doing: which comparison although it may seem to be of a greater or lesser good, when it is said, It is better to suffer for well doing, yet it is indeed a dissimilitude, which is intimated by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extenuation, as appears by the 19 and 20 verse of the second chapter. For it is thankworthy and it will turn to our glory, if we suffer for well-doing; not so, if it be for evil doing. 2. He confirms this by the example of Christ, verse 18. who though he did most justly, yet suffered unjustly; which example he shows to be of great force, by the end of his suffering; because therefore he suffered, that he might bring us the same way unto God: which that he doth now effectually do, he shows by the cause thereof, to wit, life and glory, which he assumed unto himself by his divine Spirit after his suffering. And to show that that effect, namely, the bringing of men unto God, doth proceed from this cause, to wit, the Spirit of Christ, the Apostle makes a comparison of the like, betwixt those things which the Spirit of Christ did heretofore in the days of Noah, and those things which he doth now since the coming of Christ in the flesh. Heretofore he preached the way of salvation, and patiently waited for the performance of obedience, upon the disobedient he inflicted condign punishment, and a few that were obedient he saved in the Ark: so now also he preacheth the way of salvation, he waits for obedience, and by Baptism, as it were a figure like unto the old Ark, he saves those that are obedient and have a good conscience before God, and that by the glorious life and power which he hath in heaven since the time of his resurrection, verse 21, 22. All which things rend hereunto, that we should hold fast a good conscience, even when we are evil entreated; because it is better as he said before, verse 17. and hath now showed as well by the example of Christ, as by his effectual dispensation throughout all ages, as it is, vers. 18, 19 of which we may sue more, if we look back to chap. 2. ver. 21. to the end. All the other things almost are explained in the answer to Bellarmine, about Christ's descending into hell.  
The Doctrines arising here-hence.  
Doct. 1. It was the Spirit of Christ, which preached heretofore from the beginning of the world by the Prophets and men of God, before that he appeared in the flesh.  
This is gathered from verse 19  
Reason 1. Because the person of Christ was the same from everlasting in the unity of the Divine Essence, so that whatsoever the Spirit of God did, that also may the Spirit of Christ be truly said to have done.  
2. Because Christ was the Mediator of mankind from the beginning of the world, in virtue and force: therefore whatsoever the Spirit did, which belonged to the furtherance of the Church's safety, all that he did by virtue of Christ's mediation, and that no less then since his coming in the flesh.  
Use 1. This may serve to instruct us in the truth of Christ's divine nature.  
2. To comfort us and strengthen our faith, in that we have the same Teacher, which instructed the Church from the beginning of the world, and brought it to salvation; and consequently we embrace the same religion, as touching the substance of it, that all the faithful embraced from the beginning of the world.  
3. To admonish us, never to reject or make light account of those things which are preached unto us out of God's word, because it is the Spirit of Christ, which preacheth unto us those things, like as he preached unto others from the beginning of the world.  
Doct. 2. They which do not obey the preaching of Christ's Spirit, wilfully bring upon themselves everlasting damnation.  
This is gathered from verse 19 20.  
Reason 1. Because in neglecting the preaching of the Gospel, they neglect and refuse the only means that can keep them from damnation, and bring them unto salvation.  
2. Because they do greatly dishonour Christ and his Spirit.  
Use. This may serve to admonish us, always, when we come to the hearing of God's word, to endeavour to have circumcised ears and hearts, ready and willing to yield all obedience thereunto.  
Doct. 3. God useth much patience and long-suffering towards the disobedient.  
This is gathered from verse 20.  
Reason 1. Because by this means God's clemency and mercy is manifested.  
2. Because by this patience of God all are invited, and many are drawn unto the obedience of faith.  
3. Because this patience makes those that are stubbornly disobedient altogether inexcusable, and so justifies God in his just judgements.  
Use 1. This may serve to direct us, to give the glory of this patience unto God, when we see sinners to go unpunished for a time.  
2. To admonish us not to abuse this patience of God, but to make it a means for the amendment of our lives, and our own salvation, Rom. 2. 4.  
Doct. 4. In the destruction of the disobedient, God hath a special eye over the faithful; to save them from the destruction.  
This is gathered from verse 20.  
Reason 1. Because he disposeth his judgements according to his certain and perfect counsel, not rashly or confusedly, therefore he passeth over whom he pleaseth.  
2. Because the punishments of sin should not fall alike upon the godly and wicked, for than he would not be a just disposer of them.  
3. Because it stands upon God's glory to save those that fly unto him, as he promised them in his covenant.  
Use. This may serve to comfort us, in the time of public calamities, wherein God revengeth the wickedness of men.  
Doct. 5. God doth often times preserve those that are his, partly by the same means whereby he destroyeth others.  
For it is said that the Ark saved Noah and those seven souls in the waters and by the waters. The same water that drowned others, by lifting up the Ark on high, was the means of their preservation. So jeremy was delivered by the Babylonians, by whom the jews were oppressed.  
Reason. Because God can use the same instrument to produce divers and contrary effects, and when he doth this, his glory is the more manifested; because thereby it appears that the effect doth not depend upon the instrument, but upon God: nor doth this come to pass rashly, or by chance, but is ordered and directed by God's certain counsel.  
Use. This may serve to direct us, in the time of danger not to look so much upon the means which God useth, as to depend upon God himself, who can turn any means unto the good of those that are his.  
Doct. 6. Baptism is such a means of our spiritual salvation, as the water of the flood together with the Ark, was heretofore of the corporal safety of Noah and his family.  
This is gathered from verse 21. It is called the Antitype of that water, not because the water was the type of Baptism, and Baptism the exemplar of it, but because there is a typical representative similitude betwixt these two waters. And the similitude consists herein, that as the water of the flood lifted up the Ark and saved Noah and his family in the destruction of the rest, so baptism strengthening our faith, and lifting up our souls unto God reconciled in Christ, saves us in the mortification of our sins.  
Reason. Because it is God's institution.  
Use 1. This may serve to reprove those, which make little esteem of baptism.  
2. To direct us, to seek this right and proper use of Baptism together with it and by it, and to apply it unto ourselves to our comfort.  
Doct. 7. The outward baptism doth not save us of itself, but the inward.  
This is gathered from verse 21. Not the putting away of the filth of the flesh, but the answer of a good conscience.  
Reason 1. Because outward baptism is common to the hypocrites as well as to the faithful.  
2. Because it comes not unto the soul.  
3. Because it hath no saving power in itself.  
Use. This may serve to admonish us, not to put too much trust and confidence in the outward Sacraments, or to rely thereupon, that we are baptised and partake of the Lords Supper, but always to seek the spiritual grace of the Sacraments.  
Doct. 8. A singular effect and sign of the inward baptism and effectual grace, is the answer of a good conscience toward God.  
For when the Apostle meant to oppose inward Baptism unto outward, in steed of the inward he puts the answer of a good conscience, as the proper effect thereof, by which it may be perceived and known. Now by the answer of a good conscience is meant all that confidence which we have before God of his reconciliation, which chiefly appears in our prayers, and in a pious confession of the faith, and a holy care of obedience.  
Reas. 1. Because then are we properly said to be saved, at least according to our apprehension, when our consciences are freed from the guilt and bondage of sin.  
2. Because the peace of a good conscience is part of our glorification.  
3. Because such a conscience makes us to go on constantly in the way of salvation.  
Use. This may serve to direct us, to make it our chiefest care to keep a good conscience toward God.  
Doct. 9 Such a conscience and our salvation doth in a special manner depend upon Christ's resurrection.  
Reas. 1. Because in the resurrection of Christ, God's sentence was declared, absolving us in him from all sin and death. Rom. 4. 25.  
2. Because Christ being raised from the dead, did powerfully accomplish that, which he merited by his death. Rom. 8. 34.  
3. Because our consciences are lifted upwards unto Christ sitting in heaven.  
Use. This may serve to direct us, to fix the eyes of our faith upon Christ, as he was raised from the dead.  
Doct. 10. Since the time of Christ's resurrection, great is his glory and power in heaven.  
This is gathered from the last verse.  
Reason. 1. Because the time of his humiliation and emptying of himself was finished before.  
2. Because it was fit, that he which in singular obedience was mightily humbled, should afterwards be exalted unto great glory.  
3. Because this glory and power is necessarily required, that Christ might finish all things, which belong to the salvation of the Church.  
Use. This may serve to comfort us, against all dangers and fears, seeing we have such a Saviour in heaven.    

CHAP. IU.  

Vers. 1. For as much then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for that he that hath suffered in the flesh, hath ceased from sin:  
Verse. 2. That he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God.  
Verse 3. For the time passed of our life, may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revel, banquet, and abominable idolatries.  
Verse 4. Wherein they think it strange, that you run not with them to the same excess of riot, speaking evil of you:  
Verse 5. Who shall give account to him, that is ready to judge the quick and the dead.  
Verse 6. For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit.  
The Analysis.  
THe Apostle having set before us the example of Christ, in this place he concludes therehence that which he proposed to be concluded chap. 3. v. 17. and before that v. 11. that is, that all Christians should eschew evil, & follow that which is good. And this conclusion he lays down in such manner, that if a due proportion be observed betwixt Christ as our example, and Christians that are regenerated, and renewed according to his image, he shows it doth necessarily depend upon & flow from the example of Christ. He concludes with such a Syllogism as this:  

All Christians should be armed with the same mind, concerning sin and righteousness, as Christ himself was:  
But Christ having suffered in the flesh ceased from sin, and lived in the spirit unto God:  
Therefore all Christians should be wholly bend, and endeavour all that they can to cease from sin or the lusts of men, and live unto God, or the will of God.   
Both the proposition & Assumptionare in v. 1. The conclusion in v. 2. The conclusion is illustrated by a comparison made betwixt the time past, and that which is to come; or betwixt that kind of life, which men are wont to lead before their calling, and that, which they should lead after they are called.  
For the time passed he affirms, that we lived according to the manner of the Gentiles in all the lusts of the flesh, v. 3. And for the time to come, he denies that we should follow those lusts, but that we should live unto the will of God. v. 2. and the beginning of the 3. It may suffice us etc. where he intimates a reason also, why we should now leave off such courses, namely; Because we have too much offended God already in the time past, and if we should abuse his mercy and patience any longer, we could expect nothing else but the revelation of his just anger and indignation, to our eternal confusion. The same conclusion and Comparison is farther illustrated by anticipation of an objection and difficulty, which might take off our desires and endeavours to change our lives, and live contrary to the fashion of others. And the objection is this; that it will seem strange unto many; and for this very cause will they revile us, and speak evil of religion itself, verse 4. The answer is, that this is not our fault, but theirs; and they shall give an account for it unto God at the day of judgement, verse 5. Which judgement is set forth by a distribution of the object, and upon occasion of that distribution he makes a new argument to remove the forenamed difficulty out of our minds; namely, because the Gospel had the same end, and the same effect amongst the faithful that are now dead; to wit, that they being condemned by men, did patiently bear that condemnation, and lived according to God in the spirit, verse 6.  

The Doctrines arising herehence.  
Doct. 1. We should all arm ourselves with such meditations, as the contemplation of Christ's death affords as.  
This is gathered from v. 1.  
Reas. 1. Because we are thereunto called, that we should be made conformable unto Christ.  
2. Because Christ's death, or Christ crucified is a brief Epitome of all saving knowledge, 1 Cor. 2. 2.  
3. Because by such meditations we do more and more put on Christ, and by his power are our minds strengthened and fore-armed, as with a complete armour, against all kind of temptations, and in this respect is this phrase, arm your selves, used in the text.  
Use 1. This may serve to admonish us, to arm our minds daily with godly and Christian meditations, that so we may not be exposed to the danger of temptations unarmed and naked; in the bearing of a blow, or suffering any violence, there is great difference betwixt a man that is armed, and one that is not armed.  
2. To direct us, in our meditations chiefly to contemplate upon Christ, and those things which pertain unto his death and resurrection.  
Doct. 2. He that hath true communion with Christ, hath ceased from sin, and by meditation thereupon doth daily more and more cease from it.  
This is gathered from verse 1, at the end.  
Reason 1. Because our communion with Christ is by the Spirit of Christ, which makes us conformable to his death and resurrection, Rom. 6. throughout the whole Chapter.  
2. Because in our conversion unto Christ, there is always included an aversion from sin by serious repentance.  
3. Because such meditations are the ordinary means whereby the work of the Spirit is perfected, and our repentance renewed and furthered.  
Use 1. This may serve to reprove those, that profess Christ in word, but in their deeds do not cease from sin.  
2. To direct us, to press such syllogisms and reasonings upon our consciences, Rom. 6.  
Doct. 3. He that ceaseth f●om sin, doth not live to the lusts of men, but to the will of God.  
This is gathered from verse 2.  
Reason 1. Because the lusts of sinful men are in themselves sins, and lead unto sin.  
2. Because these lust's fight against the soul, and we in our conversion have bound ourselves to fight against them.  
3. Because the will of God is the only rule of our life, which is altogether contrary to the lusts of the flesh.  
Use. This may serve to direct us in the trial of our state and condition. For look how our life is sincerely directed in respect of the lusts of men, and the will of God, so may we certainly judge ourselves to be either in the state of sin, or in the state of grace.  
Doct. 4. It seems more then enough to the faithful, that before their conversion they so long followed the lusts of the flesh, and fashions of the world.  
This is gathered from verse 3.  
Reason 1. Because they are ashamed with a holy shame of those courses, Rom. 6. 21.  
2. Because they receive no benefit by them, but repentance.  
3. Because they see that it was Gods great mercy, that they were at length delivered from them, and from the death which they bring, in the same Chapter.  
4. Because the rest of their time seems but a little unto them, in respect of the duty which they have to do, in seeking and glorifying God.  
Use 1. This may serve to condemn those, which defer and put off the time of amending their lives, as if they had not yet sinned enough.  
2. To admonish us, to redeem the time, and spend it in advancing of God's glory, and our own salvation.  
Doct. 5. Amongst all the vicious lusts and courses of the world, luxury is one of the chiefest, whereby men walk in lasciviousness, excess of wine and banquet.  
●eason 1. Because in these men do most of all pamper the flesh, and have no regard at all unto the soul.  
2. Because by these the soul is drowned, as it were in the pleasures of the flesh, so that it cannot lift up itself unto God, and to divine things.  
3. Because these make way for the devil, and all devilish sins; a●● thereupon abominable idolatry ●eemes to be joined with them in the text because by them many were brought to be present at idolatrous feasts, and ●o to honour the idols themselves, though in their consciences they made no reckoning of them.  
Use. This may serve to admonish us, to beware of these wicked courses.  
Doct. 6. It seems very strange to the men of the world, that the godly should refuse to live after that manner, as they live.  
Reason 1. Because they think there is a kind of happiness in that kind of life, which for any man to dislike, they cannot but wonder at it.  
2. Because as long as they are carnal, they cannot rightly discern those spiritual reasons, which make the faithful to abhor such conversation.  
3. Because they measuring others by themselves, think that all men do greedily desire such kind of pleasures.  
Use. This may serve to admonish the faithful, 1. Not to think that they do live so, as their calling or profession doth require, unless they do so far estrange themselves from the common courses of worldly men, that they make them to wonder at them. 2. Not to be troubled at such opinions of men, but to take their dislike, as a token of God's good liking and approbation.  
Doct. 7. By this alienation of minds, which ariseth from the difference of the conversation, betwixt the believers and the unbelievers, the regenerate and the unregenerate, it oftentimes comes to pass, that the unregenerate speak evil of the truth of God.  
This is gathered from verse 5 at the end. For although some are so taken with the splendour of piety whlch shines forth in the godly that they glorify God, as it is chap. 2. ver. 12. and it becomes a means of winning them, as it is chap. 3. verse 1. or at least that they are ashamed, as it is chap. 3. v. 16. Yet there are others which take occasion thereby to blaspheme, chiefly, because the godly by abstaining from those lusts and courses, which they highly esteem, seem seriously to reprove them, as well in their deeds as their words.  
Reason 1. Because all they that do evil hate the light.  
2. Because ●uch a separation in conversation of life is as it were a condemning of those from whom separation is made out of conscience and religion.  
3. Because wicked men being blinded with anger and hatred, and udgeing of others by themselves, d●e imagine that this separation is usually made in hypocrisy, & simulation, not out of conscience and religion.  
Use. This may serve to comfort and strengthen our souls against the temptations and troubles which may arise unto us from such men's blasphemies.  
Doct. 8. God will require an account from men for all such blasphemies, either in this life, or at the last judgement.  
This is gathered from verse 5.  
Reason 1. Because his Majesty is wronged more in these blasphemies, then in most of the other sins.  
2. Because those sins are most heinous, and come nearest to the sin against the Holy Ghost.  
3. Because they directly tend to the hindrance of the kingdom of God, and the righteousness thereof.  
Use 1. This may serve to admonish us, to take heed of all those, that do any way partake in such a sin.  
2. To comfort us: because God revengeth such injuries, we should commit themunto him.  
Doct. 9 God keeps a just account of those things that are done to the faithful, not only while they live, but also after their death.  
For in that sense is he said to be ready to judge the quick and the dead, where by the quick and the dead the faithful are most properly understood, as appears by verse 6.  
Reason 1. Because God always lives, and his word and covenant lives.  
2. Because it stands upon God's glory, to defend the cause also of his servants that are dead, and to revenge their injuries.  
3. Because oftentimes the iniquity of the wicked is not come to its full measure, before the death of God's children whom they have vexed.  
Use 1. This may serve to comfort us, as well in life as in death.  
2. To admonish us not to judge rashly of God's ways in his patience and long-suffering; but to compose our minds to a patient waiting for the wished event.  
Doct. 10. The condition of the faithful now living, and of those that lived heretofore in all ages, is wholly alike, as touching the substance of it.  
This is gathered from verse 6. compared with the verse foregoing.  
Rea. Because God is the same, & faith is the same; & on the contrary side also, the devil and the world are like themselves.  
Use. This may serve to direct us, not to give way to too much complaining of the present age, as if there had never been the like before; but courageously 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 sa●d of David, Acts 13. 36. after they had in their age served the will of God, fell on sleep in the Lord.  
Doct. 11. The short compendium of our whole Christian life, is, so to receive the Gospel, that renouncing the flesh we should in that respect be judged according to men, and live according to God in the Spirit.  
This is gathered from verse 6.  
Reason. Because therein consists all divinity.  
Use. This may serve to direct us, to make trial of our condition by this rule.    

Verse 7. But the end of all things is at hand: be ye therefore sober, and watch unto prayer.  
Verse 8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.  
Verse 9 Use hospitality one to another, without grudging.  
Verse 10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifeld grace of God.  
Verse 11. If any man speak, let him speak as the Oracles of God, if any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified throuh jesus Christ, to whom be praise and dominion for ever, and ever, Amen.  
The Analysis.  
FRom the last discourse about the judgement of God, the Apostle takes occasion to press his exhortation to the duties of piety, by that very argument. First therefore he lays down that third argument for a ground, that the last judgement, the end of all things, is at hand; and thereupon concludes that we must seriously and diligently apply ourselves to the duties of piety. And these duties he sets down by an induction of the principal parts, 1 Prayer, with the adjuncts and helping causes thereof, to wit, temperance and fobriety, verse 7. 2. Mutual charity, verse 8. which he sets forth, 1. By the singular care, wherewith we should labour for it above other virtues, in these words: above all things, and then by the degree, wherein we should have it, and exercise it in this word, fervent: of which exhortation he gives a reason also from the effect, for charity covers a multitude of sins. 3. To charity he joins hospitality, verse 9 as it were a special act of charity, whereof he shows the due manner how it should be used, that it should be without grudging, that is, voluntary, not by constraint. 4. A mutual communication of all the gifts of God, verse 10. And the reason of this duty is taken partly from the nature of the gift in respect of the author thereof, that it is the grace of God, and partly from that relation, which they that have received the gift, have unto such a grace, to wit, that they are not masters, but stewards of it. And of this communication he propounds two chief kinds, which he describes and persuades them unto, verse 11. The first is communication in speech, or in the word of God, the description and rule whereof is, that it should be conformable to the nature of God's word. The second is communication in our abilities and wealth, the description and rule whereof is common to both, together with all the foregoing exhortations, taken from the end and benefit of them, that God in all things may be glorified; which glorification of God is set forth by a present declaration of it; to whom be praise for ever and ever, Amen.  
The Doctrines drawn here-hence.  
Doct. 1. The end of all things is at hand.  
This is gathered from verse 7. Now this may be understood, 1. of the end of all men, that live together, because a generation of men soon passeth away, and so the end of all those is properly said to be at hand. 2. It may also by the same reason be understood of the final condition of all those: because look how every one dies, so shall he continue for ever, either happy or wretched. 3. It may also in some sort be understood of the end of the world.  
Reason 1. Because these are the last ages, after which there is no coming of Christ to be expected; but unto judgement, nor any change of worship, but upon the consummation of all things.  
2. Because the Lord doth not delay the promise of his coming, but prepares all things for himself, and in their order shows forth the judgements of that day which is approaching.  
Use. This may serve to admonish us, not to think with the evil servant that the coming of the Lord is far off, but certainly to look for it, and accordingly to prepare ourselves for that day, Matth. 24. 44. 46.  
Doct. 2. For the preparing of ourselves aright against the coming of the Lord, it is chiefly required, that we should pray continually.  
This is gathered from verse 7.  
Reason 1. Because in our prayers we do stir up our faith, hope, and desire touching those good things, which the Lord will impart unto us at his coming.  
2. Because by our prayers we do turn aside and remove those evils from ourselves, which make his coming dreadful unto sinners: for by flying unto God's mercy, we do fly both from our sins, and from his wrath.  
Use. This may serve to exhort us, to be diligent in prayer.  
Doct. 3. Temperance and sobriety should be joined with our prayers.  
This is also gathered from verse 7. It is the same which is said every where, Watch and pray.  
Reason 1. Because the effectual consideration thereof, that the end of all things is at hand, makes us to love this world the less, and so to use it, as not to abuse it, that is, soberly and temperately, 1 Cor. 7. 31.  
2. Because these are the means whereby our prayers are helped and furthered; therefore it is said in the text, Be sober and watch unto prayer.  
Use. This may serve to exhort us, to make conscience of doing our duty in prayer.  
Doct. 4. Above all things we should labour for brotherly love, that it may be sincere and fervent.  
This is gathered from verse 8. Not that charity towards men is more excellent than faith hope and love towards God, but because it is the chiefest of those things which belong unto men, and should be preferred before all those things, which might any way hinder it.  
Reason 1. Because love is the sum of the whole law, and so contains in it all other duties.  
2. Because charity covers a multitude of sins, as it is in the text: amongst men themselves, that they stir not up anger, hatred, and contention, Prov. 10. 12.  
2. Because charity also doth in some sort cover a multitude of our sins before God, to wit, that they procure not the revenge of his anger. For this it doth, as a sign and argument, whereby we are the more assured of the forgiveness of our sins, because we forgive others their offences, Mat. 6. 15.  
Use. This may serve to exhort us, to labour for charity.  
Doct. 5. Hospitality is one of the principal acts of charity.  
This is gathered from verse 9 So Rom. 12. 13. Heb. 13. 2.  
Reason 1. Because in hospitality we do not only communicate our goods unto our brethren, but ourselves also by a familiar conversation.  
2. Because it is more acceptable unto others to receive a little upon such an occasion, then in any other respect to receive much, because the seasonableness and courteousness makes that which is given to be the better accepted.  
3. Because by this means friendship is more increased then by other bountiful expenses.  
Use. This may serve to reprove the merciless minds and conditions of men, for luxury and covetousness hath quite taken away all hospitality.  
Doct. 6. The duties of this kind should be performed without grudging.  
This is gathered from verse 9  
Reason 1. Because God loveth a ready and cheerful giver, 2 Cor. 9 7.  
2. Because grudging makes the benefit unacceptable to him that receives it.  
3. Because grudging is as it were a repenting for doing the duty, and so makes it void and of no effect.  
Use. The use hereof is, that in doing good we should watch over our minds, that they be rightly and fitly disposed.  
Doct. 7. It is an office of charity to minister unto others the gifts which we have received, of what kind soever they be.  
This is gathered from verse 10.  
Reason 1. Because the gifts of God do in their nature tend unto the glory of God in promoting the good of men.  
2. Because to this end are all the gifts of God committed unto us, as stewards of the grace of God, as it is in the text.  
3. Because this very thing doth the communion of Saints require, to the believing and exercising whereof are all Christians called.  
Use 1. This may serve to comfort us, in that there is no faithful Christian, but hath some gift, whereby he may minister something unto others.  
2. To exhort us, every one to use that gift which he hath, to the good of others.  
Doct. 8. In exercising those gifts, which belong to the preaching or declaration of God's word, our chief care should be, so to carry ourselves as becomes the word of God.  
This is gathered from verse 11 at the beginning.  
Reason 1. Because every action rightly ordered should have a just proportion to its object.  
2. Because so great is the dignity of God's word, that without such a care it cannot be kept safe, without wronging of it.  
3. Because all the power of our speech concerning God's word is lost, if it take not its whole strength from the word itself.  
Use. This may serve to admonish, not only the Preachers, that they handle the word of God holily, faithfully, and gravely, but also all hearers, that they judge aright of the Sermon, and make distinction betwixt those Preachers, which speak as the Oracles of God, and others, which speak as a humane speech or oration; and that they themselves also, if upon occasion they should treat of the word of God in private, should do it holily, gravely, and reverently, as it becomes the word of God to be handled.  
Doct. 9 He that with his wealth ministereth to the necessities of others, should do it according to the ability which he hath received of god.  
This is gathered from verse 11, that is, he must do it not by constraint, sparingly, and slowly, but with a ready and cheerful affection, to his power, and beyond his power voluntarily, 2 Cor. 8. 3.  
Reason 1. Because this communicating is as it were a sacrifice, wherewith God is well pleased, Heb. 3. 16.  
2. Because from this sowing we may expect a great harvest, of God's blessing, 2 Cor. 9 6.  
Use. This may serve to admonish us, not to perform such duties according to the fashion and custom of the world, as if their example were our rule, but according to the ability which God hath afforded us.  
Doct. 10. God is to be glorified in all things.  
As the Apostle, 1 Cor. 10. 31.  
Reas. 1. Because the glory of God is the end of all things.  
2. Because our actions are not religious, but so far forth as they are directed to that end.  
3 Because God will glorify those which glorify him.  
Use. This may serve to admonish us, not to imagine that our duty in glorifying God is restrained to the public worship, as many use to do, but to have a care of this duty in all things.  
Doct. 11. God is to be glorified by jesus Christ.  
Reason 1. Because in the name and by the power of Christ we do all the good that we do, Col. 3. 17.  
2. Because we should represent that which we do, before God by Christ.  
3. Because we cannot glorify God by any other means, but by following the example of Christ, and observing his doctrine.  
Use. This may serve to direct us, that Christ should be all in all unto us.  
Doct. 12. We should be so disposed towards God in Christ, that we should never think of his glory without an elevation of the heart to confess God, which we should cherish and increase.  
This is gathered from that doxology, to whom be praise and dominion for ever and ever, Amen. For the Apostle breaks forth into this declaration of God's glory, being as it were forced thereunto by the meditation of that duty, which he had now propounded, to glorify God.  
Reason 1. Because thereby appears our inward disposition to the performing of that duty.  
2. Because it is the beginning of the deed.  
3. Because God should reign in our hearts, that we might not so much upon deliberation, as naturally, be stirred up, and moved towards him to the declaration of all those things which may make for his glory.  
Use. This may serve to reprove the common stupidity of men, who are nothing at all moved with those things, which do most nearly belong to the glory of God's name.   

Verse 12. Beloved, think is not strange concerning the fiery trial. which is to try you, as though some strange thing happened unto you.  
Verse 13. But rejoice, in as much as ye are partakers of Christ's suff●●ings, that when his glory shall be revealed, ye may be glad also with ex●●eding ●oy.  
Verse 14. If ye be reproached for the name of Christ, happy are ye, for the Spirit of glory, and of God, resteth upon you: on th●ir part he is evil 〈◊〉 of but on your part he is glorified.  
Verse 15. But let none of you 〈◊〉 as a murderer, or as a thief, or as an evil doer, or as a busybody, in other men's matters.  
Verse 16. Yet if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf.  
Verse 17. For the time is come that judgement must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God?  
Verse 18. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?  
Verse 19 Wherefore, let them that suffer according to the will of God, commit the keeping of their souls to him in well doing, as unto a faithful Creator.  
The Analysis.  
THe Apostle doth here repeat that exhortation, to suffer persecution aright, which he had heretofore used again and again; because this exhortation was very necessary, and contains in it the primary scope of the Epistle. But in this place he repeats it as a pre-occupation or anticipation of an objection or difficulty, which might be made against the foregoing exhortation, wherein he persuaded them to a constant care of all the duties of piety. For they to whom this Epistle was to come, might thus think with themselves, that by this profession and practice of piety most grievous persecutions are like to befall them, and that contrary to their expectation, and therefore they are not to be requested by walking in the same way to heap so great evils upon themselves. Of these persecutions therefore the Apostle warns them. 1. In general, that it should not seem any new or strange thing to any Christian, thereby to be troubled at it, which he shows, 1. From their proper end, that they are as it were fire to try the faith, sincerity and constancy of the faithful, verse 12. 2. From the similitude that is betwixt the faithful and Christ in suffering afflictions, in which respect they should be so far from being troubled at it, that they should rejoice, which is contrary to perturbation. The reason of which consequence is taken from the effect, to wit, because by suffering afflictions after this manner the faithful come to partake of glory and eternal joy with Christ. 3. From the blessedness which is adjoined unto it, in respect of the communion of the holy Spirit, who when he is blasphemed by the persecutors, is present with those that suffer, and is glorified by them, verse 14. But that this which the Apostle hath spoken, may be rightly understood, he tells them, that this cannot be meant of every affliction, but of that alone which a man suffers for the name of Christ, verse 24. as it is explained, verse 15, 16. when a man suffers not for his own deserts, but merely as, or because he is a Christian: from which consideration the conclusion which he laid down before is effectually deduced, verse 16. to wit, that in that respect he should not be ashamed, or so troubled, as if he were ashamed of the name of Christ, but therefore to glorify God. 4. From the ruling cause which orders and governs such events, namely, the will of God, whereby he hath appointed a certain time to exercise judgement in his house or Church, verse 17. at the beginning. For that which is there spoken of the time of judgement, is afterwards referred to the will of God, verse 19 5. To the same purpose is the condition of the faithful set forth by comparing the condition of the unbelievers, verse 17, 18. which is declared by such a connexion: If the condition of the faithful be so hard, the condition of the unbelievers must be altogether intolerable; whence he doth closely intimate, that we must neither envy the unbelieving persecutors, or revolt from the faith by reason of persecutions. From all these things the primary conclusion is specially inferred, verse 19 that the faithful in suffering afflictions should arm themselves with true confidence, against all the perturbations and temptations which may arise unto them from afflictions.  
The Doctrines drawn herehence.  
Doct. 1. Afflictions and persecutions should not seem a new or strange thing unto Christians.  
This is gathered from verse 12.  
Reason 1. Because they were foretold by Christ and his Apostles.  
2. Because Christ himself and his chief Disciples were used after the same manner.  
3. Because such is the disposition of the world, that we must always expect such things from it.  
Use. This may serve to admonish us not to be troubled at these things, as it is in the text.  
Doct. 2. The end and use of afflictions is for the trial of Christians.  
This is gathered from the same verse. See the same doctrine Chap. 1. verse 7.  
Doct. 3. The faithful in suffering afflictions and persecutions are partakers of Christ's sufferings.  
This is gathered from verse 13.  
Reason 1. Because when they suffer for the name of Christ, Christ suffers in them, according to that of the Lord, Saul, Saul, why persecutest thou me?  
2. Because they are made conformable unto Christ's death, Phil. 3. 10.  
Use. This may serve to comfort us, because therein we have matter of rejoicing, as it is in the text.  
Doct. 4. From these afflictions, if we suffer them joyfully, we have a sure argument of our eternal joy and glory to come hereafter.  
This is gathered from verse 13.  
Reason 1. Because they that are partakers of Christ's death, are partakers also of his resurrection and everlasting life, Rom. 8. 17. 2 Cor. 4. 11.  
2. Because that joy which we have in afflictions, is the first fruits of our eternal joy and glory.  
Use. This may serve to admonish us to learn to suffer joyfully for the name of Christ, james 1. 2. Acts 5. 41.  
Doct. 5. The reproaches which the faithful suffer for godliness sake, are to be reckoned amongst those persecutions, which they suffer for the name of Christ.  
This is gathered from verse 14.  
Reason 1. Because they tend to the dishonouring and disgracing of us.  
2. Because they show that the minds of the authors of them are as ready to bring greater evils upon us, i●occasion should serve.  
3. Because reproaches do work more upon some men's minds then real injuries.  
Use. This may serve to admonish, 1 all men, to take heed that they have no communion with the wicked world in scoffing at any part of true piety. 2. The godly, to have a special care, that they be not moved at such reproaches, but to bear them with the same patience, that they ought to bear other persecutions.  
Doct. 6. In these reproaches which the godly suffer for the name of Christ, the Spirit of God is in a special manner blasphemed on the one side, and glorified on the other.  
This is gathered from verse 14.  
Reason. Because look how far forth the faithful make profession of true piety, so far forth are they the temples of the holy Ghost: therefore when in that respect they are reproached, the holy Ghost is evil spoken of: and when they hold fast and adorn their profession notwithstanding these reproaches, the same Spirit which is evil spoken of by the reproaches, is glorified by them.  
Use 1. This may serve for terror to those that do reproach others.  
And 2. For comfort to those that are reproached.  
Those things which are in the 13 verse, were handled before cap. 2. & 3.  
Doct. 7. God hath certain and appointed times to execute his judgements.  
This is gathered from verse 17 at the beginning.  
Reason 1. Because the patience and long-suffering of God must have their time.  
2. Because there is a time also required, that men may fill up the measure of their sins.  
3. Because there are certain opportunities of time, wherein God's judgements are executed with greater benefit, than they could be at other times.  
Use. This may serve to admonish us, not to condemn God any way either of slowness or rashness in respect of his judgements, but to rest well satisfied in his most wise ordering of all things.  
Doct. 8. Judgement doth often begin at the house of God, that is, at the Church.  
This is gathered from the same place.  
Reason 1. Because the sins of those, which profess God's name, do in a special manner wrong God's name and his honour, and therefore the more they offend God, the more ought they to be punished.  
2. Because God's chief care is, to purify his Church by such chastisements.  
3. Because God oftentimes useth the unbelievers as his instruments to correct his Church; they must therefore be first tolerated, that they may accomplish God's counsel, and afterwards punished, because they have done so wickedly.  
Use. This may serve to direct us, not to be troubled in mind, when we see the Church afflicted before and above other people, but to acknowledge Gods divine ordering of it.  
Doct. 9 The judgement which God exerciseth upon his Church, is a most certain argument of the most sever● and heavy judgement that shall in its due time come upon wicked men and unbelievers.  
This is gathered from verse 17, 18. So jer. 25. 29.  
Reason 1. Because God deals with his Church as a Father, but he will deal with others as a Judge.  
2. Towards the Church in the midst of judgement he remembers mercy, but towards the wicked and unbelievers he exerciseth revenge.  
3. Because to the believers judgement worketh together for good, but in the unbelievers it hath no such mitigation.  
Use 1. This may be for comfort to the faithful in their afflictions.  
2. For terror to the unbelievers in their persecutions and carnal security.  
Doct. 10. They that suffer for the name of Christ, do properly suffer according to the will of God.  
This is gathered from verse 19 compared with ver. 14. 16.  
Reason 1. Because their sins oftentimes are not the causes of these afflictions, but the will of God to make trial of them.  
2. Because it is the revealed will of God, that such afflictions are the lot of the faithful, and the way by which they usually come to the kingdom of God.  
3. Because this suffering of such afflictions is part of our obedience to the revealed will of God.  
Use. This may serve to comfort us against the trouble of these afflictions.  
Doct. 11. They which suffer in this manner, may commend their souls unto God.  
This is gathered from the same verse.  
Reason 1. Because when they suffer for the name of God, God doth in some sort suffer with them, and therefore their cause is God's cause.  
2. Because in that duty which we perform unto God, as his servants, we may expect protection from him, as our Master.  
3. Because while we are exposed unto danger for God's sake, God cannot but take care of us.  
Use. This is a use of consolation, and it is explained and set forth by the Apostle Paul, 2 Tim. 1. 12.  
Doct. 12. They should do this by well doing.  
This is gathered from the same verse. So Rom. 1.  
Reason 1. Because they cannot suffer for the name of Christ but as they suffer for well doing.  
2. Because they cannot preserve the liberty of their confidence, but by a good conscience, that is, by well doing.  
3. Because to commend an evil cause unto God, is, to make God as it were the Patron of evil.  
Use. This may serve to admonish us, to take heed, that we do not deprive ourselves of this great privilege by evil doing.  
Doct. 13. God is a faithful protector and defender of those that commend their souls unto him.  
Reason 1. Because it is easy for him to preserve our souls, as it was heretofore to make them: and in this respect he is called in the text, God the Creator not the Preserver.  
2. Because it stands upon his glory to do this.  
3. Because the fidelity and truth of his promises requires as much.  
This may serve to comfort us in all straits and adversities: Let them commend their souls under afaithfull Creator, saith the Apostle.    

Chapter V.  

Verse 1. The Elders which are among you I exhort, who am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed.  
Verse 2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind.  
Verse 3. Neither as being Lords over God's heritage: but being ensamples to the flock.  
Verse 4. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.  
The Analysis.  
HEre is a special exhortation propounded towards the Elders, that they should perform their duty and office in a holy manner. The duty in general is set down to be, to feed the flock, whereof they were made overseers, by a diligent over●●ght and care of them, verse 2. at the beginning. And withal it is described by 3 conditions that are in a special manner required therein, which are set forth by a dehortation from the three contrary vices, that are opposed to those three conditions. 1. The first condition is, willingly to feed the flock; the contrary vice whereunto is, to do it by constraint. 2. To do it readily and freely▪ the contrary vice unto this, is, to seek after fifthy lucre thereby. 3. Not only in doctrine, but in example of life to go before the Church; the contrary vice whereunto is, to Lord it over the Church. This duty being thus declared and described, they are persuaded unto it by the reward that is adjoined, which for that cause all faithful shepherds do receive, verse 4. at the end. Which reward is set fo●th both by the internal nature of it, that it is a crown of glory that fadeth not away; and by the author and giver of it, to wit, that the chief Shepherd our Lord Jesus Christ, will give it; and also by the time of this giving of it, when the chief Shepherd shall appear, that is, at the last day of judgement. Now this exhortation, that it might be the more effectual, and might work the more upon them, is urged and set forth by the person of Peter, who was the ministering cause thereof, 1. From the parity and fellowship of the same duty, as Peter an Elder prayed the other Elders to do their duty. 2. From the knowledge which he had▪ and the testimony which he could give of the afflictions of Christ, which he suffered for the Church, the remembrance whereof should stir up all shepherds to a diligent care of the Church. 3. From that certain expectation which he had of the glory to come, which glory he promiseth to all shepherds in the name of the chief shepherd.  
The Doctrines drawn herehence.  
Doct. 1. Those exhortations are most effectual which are propounded in an humble manner.  
This is gathered from verse 1. where the Apostle prays, not commands, in humility and charity. So Phil. 1. 9 1 Tim. 5. 1. He prays the Elders also as a fellow Elder, although he was placed in a higher degree, as Apostle.  
Reason 1. Because by this manner of doing it appears, that he which exhorts doth not aim at his own good, but the good of another.  
2. Because by this manner of doing his zeal shows itself to be the purer.  
3. Because he, to whom such an exhortation is made, is honoured thereby, and to takes it the easier and better.  
Use. This may serve to direct us, in all our exhortations and admonitions to have respect unto this.  
Doct. 2. It makes the exhortation the more effectual, when a man speaks out of certain judgement and communion of affection.  
This is gathered herehence, that Peter makes way for his exhortation in that he was a witness of the sufferings of Christ, and so had a certain knowledge of those things which belong unto Christ, and that he was partaker of the same glory; and therefore he was affected after the same manner himself, as he desired they should be.  
Reason 1. Because knowledge gives ability and authority, and communion of affection adds zeal and charity to the exhortation.  
2. Because these two will take away those objections, which usually hinde● the efficacy of the exhortation; namely, either that he gives his judgement of things that he doth not know, or else at least he is an unexperienced man, of whom it may rightly be said, If thou wert here, thou wouldst think otherwise.  
Use. This may serve to direct us to get knowledge of those things which we exhort others unto, and affections also answerable thereunto.  
Doct. 3. Men should be exhorted in a special manner unto these duties, which belong unto their proper or particular functions or callings.  
This is gathered from verse 2. where the shepherds are exhored to feed the flock.  
Reason 1. Because every man's particular function is that condition wherein God▪ hath placed him to advance his glory.  
2. Because a man's faithfulness is most of all made trial of in that condition.  
3. Because the duties of our general calling should be exer●●ed in every Christians particular condition.  
Use. This may serve to admonish every one to take greatest care of those duties which are proper to his calling or condition.  
Doct. 4. It is the proper duty of a Shepherd, to feed the flock that is committed to his charge.  
This is gathered from verse 2.  
Reason 1. Because the shepherds are appointed for the edification of the Church: now to feed is nothing else, but to use all means that are appointed by God to procure the edification of the Church.  
2. Because Pastors are properly given to the faithful that are converted, who as new borne babes should be nourished and brought up with milk and food, until they come to perfection.  
3. Because the overseers of the Church should take most care of those things, that are most necessary for the Church; but it is most necessary for the faithful being imperfect, to have their spiritual life preserved and increased by feeding.  
Use. This may serve to admonish, 1 The Ministers not to think that it is a light or common duty that lies upon them, but that the very life of the Church doth in some sort depend upon their labour and Ministry, and therefore so to carry themselves, as befits and becomes so great a duty.  
2. The people, not to expect from their Ministers vain and light things which might tickle their ears, but to come to a Sermon as to the Lords Table, and seek for spiritual food to feed their souls unto everlasting life.  
Doct. 5. Pastor's should perform their duties willingly, not by constraint.  
This is gathered from the same verse. Now by constraint is meant that forcing which proceeds from outward things, whereby a man performs the part of a Minister in some sort, either to avoid poverty, or disgrace and infamy, or the censure of others.  
Reason 1. Because that which is done by constraint, comes not from the heart as from an inward principle, nor from the Spirit sanctifying; and therefore it is not a duty pleasing and acceptable unto God.  
2. Because that which comes not from the heart, and is not done willingly is done only perfunctorily and for fashion sake, not with that diligence and care which God requires.  
3. Because that which proceeds not from the heart and the dearest affection of the soul, doth not usually work upon other men's minds, and therefore is not effectual to the edification of the Church, which is the end of the Ministry.  
Use. This should admonish us, to look not only to the understanding, but also to the disposition of the will and heart in the Ministers of the Church.  
Doct. 6. They should do the same of a ready mind, not for lucre.  
Now by lucre is meant all kind of worldly profit, which men acquire unto themselves, either in doing the thing, or in getting fame, or in gaining friends, and the like.  
Reason 1. Because that which depends upon lucre or some such like end, must necessarily be applied thereunto, and this is to corrupt the word of God, 2 Cor. 2. 17.  
2. Because that which depends upon mutable things, that also itself is mutable and inconstant.  
3. Because he which seeketh after lucre, is not a Minister of God, but of Mammon.  
Use. This may serve to admonish, 1 The Ministers not to follow after lucre. 2. The people not to suffer their Ministers to be tempted by poverty, and so to be the less cheerful and ready in performing their duty, Heb. 13. 17.  
Doct. 7. The affectation of lordliness should be far from Christ's Ministers.  
This is gathered from verse 3.  
Reason 1. Because they are called to mere service, not to lordliness.  
2. Because Christ himself, whose Ministers they are, did purposely live amongst men as one that serveth, that he might leave an example unto those that should minister unto others in his name, Luke 22. 27.  
3. Because the work wherein they are employed, is not subject to the command and authority of men. For men cannot command religion, but only persuade unto it.  
4. Because the lordliness of Ministers alienates men's minds from their testimony, because they neither willingly subject themselves to such as affect lordliness, and they suppose too that those men, whom they see to study their own glory and power, do neither look after the glory of God, nor the good or the Church.  
Use. This may serve to admonish all Ministers, to take heed not only of all affectation but also all show of lordliness. Now these men have a show of lordliness, 1 That would have others in some sort to depend upon their authority.  
2. Those that prescribe something as necessary to be believed or done, which is not taken out of God's word. 3. Those that expound the will of God itself too imperiously, having no regard to the infirmity of those with whom they have to do.  
Doct. 8. Ministers should go before the people not only in doctrine, but in example also.  
This is gathered from verse 3.  
Reason 1. Because they are called to feed the flock with all their strength; and therefore they should edify the Church not only by their words, but by their deeds also.  
2. Because a wicked life doth either utterly destroy their preaching, or at least much weaken it.  
3. Because a good example is of a singular force, in that it showeth that that very thing may be done, which he preacheth should be done.  
4. Because it takes away all prejudice out of men's minds, and all suspicion of affecting lordliness and vain glory, when they see Ministers seriously to do that, which they propound and persuade others to do.  
Use. This may serve to exhort, first, the Ministers, to labour to lead an exemplary life. Secondly, the people, to imitate the good life of their Ministers, for therefore are they proposed as examples. The common vices contrary to this duty, are: 1. That many observe those things only in their Ministers, which they may carp at or calumniate, and not those things which they should take notice of, with intention to imitate them. 2. That many imagine that there is a special kind of holiness belonging to Ministers, which others are not bound to labour for. 3. That many excuse their wicked courses by this pretence, that they are Laymen, not Ecclesiastical or Clergymen.  
Doct. 9 Ministers should expect the just reward of their labour and care, not from men, but from Christ.  
This is gathered from verse 4.  
Reason 1. Because Christ is the chief shepherd, and Lord of the flock, as it is in the text.  
2. Because they must expect many injuries from men, and those good things which do happen, are not such, or so highly to be esteemed of, as that they should depend upon them.  
3. Because they will labour to please him most from whom they expect their reward. Now they should please Christ, not men.  
Use. This may serve to comfort godly Ministers against those troubles, which they find men to make against them.  
Doct. 10. Their reward is a crown of eternal glory.  
Reason 1. Because glory is the reward of the faithful for all kind of obedience towards God. Now in the Ministry there is a special kind of obedience.  
2. Because those that did strive or run lawfully in a race, there was wont to be a Crown set before them; so for those that carry themselves well in the exercise of the Ministry, besides the glory common to all the Saints, there is a special kind of addition prepared, which is like as it were a crown.  
Use. This may serve to exhort Ministers, courageously to contemn all temporary ignominy and disgrace for this Crown of eternal glory.  
Doct. 11. This Crown of glory shall be fully given at Christ's second coming to judgement.  
Use. This may serve to admonish us, patiently to persevere unto the end.   

Verse 5. Likewise ye younger, submit yourselves unto the elder: yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.  
Verse 6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.  
Verse 7. Casting all your care upon him, for he careth for you.  
The Analysis.  
THe Apostle having in the former verses described the duty of the Elders towards the Church or the younger sort, and persuaded them unto it, he doth there-hence conclude the duty of the younger towards the elders by a comparing of things that are alike unto it, as the first word of the 5 verse shows unto us, Likewise. This duty is in general pointed out by subjection, which is set forth by the other duty, that is due not only to the Elders, but also to all the members of the Church, by reason of that nature which it hath common with the former; and it is also called subjection in those words, yea, all of you be subject one to another. Now this subjection as well unto the Elders as unto all, is first described what kind of subjection it ought to be, to wit, not only outward, but proceeding from the inward subjection of the soul unto God, be clothed with humility. And that it is meant of humility towards God may be gathered from verse 6. Secondly, He doth persuade them also unto this humility: 1. Because it is an ornament of the mind; that by the way. 2. From God's blessing adjoined, which follows thereupon, God gives grace unto the humble, which is illustrated by Gods curse contrary thereunto, that falls upon the proud, God resisteth the proud. Thirdly, he doth urge and press them unto this subjection towards God, verse 6. Humble yourselves therefore; and he shows the proper reason of this subjection, which is the mighty hand or omnipotency of God: and withal he explains that reason, which he had before propounded concerning the blessing and grace of God towards the humble, to wit, that by that grace they shall be exalted: the time of which exaltation is marked out, that it shall be in due time, that he may exalt you in due time. In the last place by anticipation of a close, but weighty objection, whereby this subjection is usually made very difficult, he shows the true manner thereof, to wit, that it should be joined with that confidence, which casts all care upon God, so that no fear or worldly care can hinder this subjection, which confidence he doth persuade them unto by that effectual providence which God hath over the faithful for their good, verse 7, at the end, For he careth for you.  
The doctrines arising herehence.  
Doct. 1. There is the like duty of the people towards their Pastors, as there is of the Pastors towards the people.  
This is gathered from verse 5 at the beginning. Likewise ye younger. Now by the younger in this place is chiefly meant the flock, which depends upon the Pastors, because the Pastors and Presbyters were for the most part chosen of those that were elder in age, and therefore the greatest part of the flock consisted of youngers. Now their duty is said to be like, not for that it is in the same kind, that the people should guide their Pastors, as the Pastors do gu●de the people, but because there is the like reason of both their duties.  
Reason 1. Because the same God and Lord both of Pastors & people, hath imposed and prescribed to both their duties.  
2. Because that relation which is betwixt the Pastor and people, requires a mutual intercourse of duty.  
3. Because the Pastor's labour and care is made void, if the people do not in some sort answer the same.  
4. Because the Pastor's care and labour, tending to the salvation of the people, deserves it.  
Vs. This may serve to reprove those that are very curious and rigid in exacting their Pastor's duty, when in the mean time they are nothing careful of their own duty.  
Doct. 2. The duty of people towards their Pastors consists chiefly in subjection.  
Reason 1. Because their Pastors are set over them in God's name.  
2. Because faithful Pastors propound nothing else to themselves to observe, but the will of God, whereunto subjection and obedience must necessarily be yielded.  
3. Because in the calling of their Pastors, they did either expressly or covertly at least promise this very thing.  
Use. This may serve to reprove those that come unto Sermons, as Judges, to play the Critics, not to subject themselves to the will of God, and such as cast off all discipline as an intolerable yoke.  
Doct. 3. There is a kind of subjection also due unto all Christians.  
This is gathered from these words, Be ye all subject one to another.  
Reason 1. Because as occasion shall serve, we should humble ourselves to perform the meanest offices unto our brethren.  
2. Because we should submit ourselves unto the private admonitions of our brethren.  
3. Because we should with all patience bear all the infirmities of our brethren.  
Use. This may serve to reprove the arrogancy and pride of men, which cannot endure any such subjection.  
Doct. 4. Humility is a great ornament.  
Reason 1. Because humility is a singular virtue, and in some sort the foundation of all the rest.  
2. Because it makes us acceptable unto godly men, to whom in this regard we are made more profitable.  
3. Because it doth greatly commend us in the sight of God, when for his sake we are subject not only to our superiors and equals, but also to those of the lowest degree.  
Use. This may serve to refute all those, that seek for honour and reputation by arrogancy; and shun humility as it were a vile debasing of a man's self.  
Doct. 5. God resisteth the proud.  
Reason 1. Because the proud resist the will of God.  
2. Because they seek unfitting things, or at least not after a due manner.  
3. Because whatsoever proceeds from pride, turns to the dishonour of God, to whom all subjection is due.  
Use. This may serve to condemn proud men.  
Doct. 6. God giveth grace to the humble.  
Reason 1. Because the promise of grace was made to humility.  
2. Because humility is the disposing and fitting of a man for to receive grace.  
3. Because only the humble men have a worthy esteem of God's grace.  
Use. This may serve to exhort us, greatly to labour for humility.  
Doct. 7. The strength and power of God should stir us up to subjection towards him.  
This is gathered from verse 6 at the beginning.  
Reason 1. Because it were madness to resist the Almighty.  
2. Because God's omnipotency is the protection of those that humble themselves before him.  
Use. This may serve to admonish us▪ not to suffer ourselves so much as in thought to be led away from our obedience towards God, but from the meditation of God's omnipotency and our own infirmity to increase daily more and more in humility.  
Doct. 8. God will exalt the humble in due time.  
This is gathered from verse 6 at the end.  
Reason 1. Because glory is the reward of obedience.  
2. Because they glorify God, and therefore God will exalt them according to his promise, Those that honour me, I will honour.  
Use. This may serve to direct us, to seek for true exaltation by humility and submission.  
Doct. 9 They that humble themselves before God, may safely, and also should cast all their care upon God.  
This is gathered from verse 7.  
Reason 1. Because this is God's covenant, that he will be always all-sufficient unto them that walk before him.  
2. Because God by a singular care and providence watcheth over those that have a care of his glory, & seek his kingdom, as it is in the text, He careth for you.  
Use. This may serve to comfort all the godly, because God hath freed them from all care; and they should embrace this liberty by true faith, and putting their trust in him, and apply it to themselves.   

Verse 8. Be sober, be vigilant: because your adversary the Devil, as a roaring Lion walketh about, seeking whom he may devour:  
Verse 9 Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in yonr brethren that are in the world.  
Verse 10. But the God of all grace, who hath called us into his eternal glory by Christ jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you.  
Verse 11. To him be glory and dominion for ever and ever. Amen.  
The Analysis.  
FOr conclusion of the whole Epistle, to the foregoing exhortations there is added one general one, which doth most nearly belong to the scope of the Apostle, to wit, that notwithstanding all opposition, difficulty, and temptation, they should constantly persist and go forward in that grace, which they had received. Now this care is described, 1 by two duties, which belong to the due manner thereof, soberness, and vigilancy. 2. The necessity of these duties is showed by the grievous danger, to which otherwise they should be exposed. And this danger is set forth by the efficient cause thereof, the Devil, of whom the Apostle makes a description to that purpose: 1 By the opposition and enmity which he hath against us; in respect whereof he is called, our adversary or enemy. 2. By the manner and degree of that enmity, that it is joined with cruelty, as of a roaring Lion. 3. That besides this cruelty there is over and above in him very great diligence and greediness to do us hurt, in these words: seeking whom he may devour. Now the Apostle gives us warning, that we must not yield to this enemy and danger which he threatens us, but resist it, verse 9 at the beginning, which is nothing else, but not to suffer ourselves to be removed by his temptations from the grace of God: and the chief means of this resistance he shows to consist in the steadfastness of our faith: which faith may in this respect be wonderfully confirmed by the example of our brethren in the world, who have experience of the like afflictions and temptations of Satan. Agreeable to this exhortation he adds a prayer verse 10. Because the success of all our endeavours depends upon the grace and blessing of God: And in this prayer he beseecheth God to strengthen the faithful, and make them perfect in all grace, at the end of the verse, make you perfect, establish, strengthen, settle you. The arguments whereby he confirms their faith that they shall obtain this petition, are two: 1. The all-sufficiency of the grace of God in itself, in which respect 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 faithful, in these words: who hath called you: the grace of which calling is showed, first, by the end and scope, that it is, to partake of the eternal glory of God. Secondly, by the principal cause, in Christ jesus. Thirdly, by the condition that goes before the accomplishment of this calling, and properly belongs to this exhortation of the Apostle unto constancy in afflictions, to wit, because we are so called unto eternal glory, that in the mean time we must suffer afflictions, after that ye have suffered a while. In the last place upon occasion of this prayer he adds a religious doxology, glorifying God, verse 11. wherein is contained both the last end of that petition, and a confirmation of the same that it shall be heard; as also an indirect exhortation to the faithful, to bend all their care thereunto, to glorify God's name really and effectually, by persisting in the grace of God.  
The Doctrines arising here-hence.  
Doct. 1. We had need to watch continually. Be vigilant.  
Reason 1. Because sin and danger doth naturally steal upon us, if we do not resist it.  
2. Because we cannot do our duty without diligent care and labour, and therein consists the manner of watching.  
3. Because if we could avoid danger, & obtain our desires, if we did not seek it with care and diligence, it would be no praise to us, nor peace of conscience.  
Use. This may serve to direct us, to imitate watchmen, which watch and ward to keep the City; the like diligence should we use in keeping our souls, to examine all that goes in and out, our thoughts, affections, words, and actions, together with the occasions of them, what they are, whence they came; and whither they tend.  
Doct. 2. That we may watch as we ought to do, it is required that we should be sober.  
Now by soberness is meant the moderation of our affections touching all worldly things.  
Reason 1. Because the cares of this world do so burden the soul, that they leave no place for spiritual cares.  
2. Because the care of the world doth draw and distract the mind, so that although it doth not altogether exclude religion, yet it doth diminish and weaken it.  
3. Because under the show of some worldly profit, pleasure, or honour, we do oftentimes admit of those things, which betray and destroy our souls.  
Use. This may serve to admonish us not to drown ourselves in the things of this world, but so to use the world, as if we used it not, 1 Cor. 7. 31.  
Doct. 3. We have such a spiritual enemy, that we had need to watch and ward continually against him.  
Reason 1. Because he is full of spiritual malice and craft.  
2. Because his diligence is answerable to his malice.  
3. Because he is most cruel, seeking not to bring some small inconvenience upon us, but our utter destruction.  
Use. This may serve to admonish us, never to be secure, but day and night to be mindful of that danger wherein we are.  
Doct. 4. We must courageously resist the Devil.  
This is gathered from verse 9  
Reason 1. Because he is such an enemy, that we can make no peace or league with him.  
2. Because they which yield unto the devil give themselves up into his hands, as being overcome.  
3. Because the courage of our mind to resist is a great part of spiritual victory.  
Use. This may serve to exhort us, to strengthen our minds in all things to make this resistance.  
Doct. 5. The chief power of resisting, consists in a steadfast faith.  
This is gathered from these words, Whom resist steadfast in the faith.  
Reason 1. Because faith lays hold upon Christ who overcame the devil, and in him they lay hold of victory itself.  
2. Because saith lays hold of the truth of all the promises, whereby the soul is invincibly fortified.  
3. Because faith, seeing it is the foundation of all grace, if it be stirred up and strengthened, it confirms and strengthens also all the other virtues.  
Use. This may serve to direct us, to have a special care to raise and build up our faith.  
Doct. 6. The examples of other believers do make much for the confirmation of our faith in afflictions & other temptations.  
Reason 1. Because thereby it appears that such conflicts are not contrary to faith and piety.  
2. Because therehence we have a cloud of witnesses, to show, that at length we shall obtain the victory by faith.  
Use. This may serve to direct us, to establish our minds more and more by such meditations.  
Doct. 7. All those things which we desire, either for ourselves or for others unto salvation, we must ask of God.  
This is gathered from verse 10, compared with the foregoing verse. For all those things which the Apostle had before required of the faithful, he doth now at the end of the Epistle in their name crave of God, and he asks it with discretion, as appears by that particle, But as if he should have said, Although all these things which I have proposed unto you by way of admonition, exhortation, and consolation, are duties which you ought necessarily to do, yet it is not to be expected, that you should accomplish it by your own strength: I do therefore call upon God, (which you likewise should always do) that he would increase his grace more and more in you, whereby you may receive both to will and to do all these things.  
Reason 1. Because of ourselves we can do nothing that is good.  
2. Because in such like purposes and endeavours we are letted and hindered by divers temptations, and such as are most strong through our infirmity.  
3. Because all our spiritual life proceeds from God, and of him should we ask it.  
Use 1. This may serve to admonish us, not to rest in good purposes and intentions, but always to seek for grace from God, to accomplish the same happily.  
2. To direct us, when we read, hear, and meditate upon God's word, to water it, as it were, with our prayers, that it may be fruitful.  
Note. By such conclusions of the Apostles, wherein they do close up their Doctrine with prayer, the Ministers especially are warned and admonished, after their Sermons to desire God to give both themselves and the people grace to observe those things, which they have learned in the Sermon: and others also are admonished diligently and earnestly to seek the same, both in public with the Minister, and in private by themselves.  
Doct. 8. We stand in need of manifold grace.  
As it is set forth by divers words in the text: Make perfect, establish, strengthen, settle, which may be thus distinguished, that to make perfect is to add those degrees of grace, which are yet wanting: to establish, is to protect and defend from temptations and dangers: to strengthen is to give inward power and strength: and to settle, is to fasten the root itself of grace more and more.  
Reason 1. Because all those good things which we have, we have but in part.  
2. Because we are assaulted by continual temptations, and are over and above prone to revolt.  
3. Because great and manifold is that perfection, whereunto we are called.  
Use. This may serve to admonish us, not to rest in the beginning, but by much prayer to ask much grace of God.  
Doct. 9 God is the fountain and author of all grace.  
For this title is given unto God in this place, because it is most agreeable to the petition for manifold grace. For Holy Men in their prayers day hold of that in God, and propose those titles of God unto themselves, which make most for the furtherance of those prayers which they make.  
Reason 1. Because God hath in himself infinite riches of grace.  
2 Because grace is not given but by grace, and not for any merit of our own.  
3. Because every degree and all kind of grace is revealed and exhibited unto us by God in the Gospel.  
Use 1. This may serve to direct us to build up ourselves in this belief of God's grace.  
2. To admonish us, not so to rest in that grace which we have received, as if there were nothing farther to be looked after, because God is God not of this or that particular grace, but of all grace.  
Doct. 10. The chief effect of this grace, which is in us, is our calling.  
Reason 1. Because before our calling we lie in sin and spiritual death.  
2. Because by our calling we come to the hope of eternal glory; who hath called you into his eternal glory, as it is in the text.  
3. Because in our calling we are engrafted into Jesus Christ, that by him we are brought unto this glory, who hath called you unto eternal glory in jesus Christ, as it is in the text.  
Use 1. This may serve to admonish us, to labour to make our effectual calling more and more sure.  
2. To exhort us, to give God all the thanks for this calling, and to lead a life answerable thereunto, which seems to be aimed at in the text, viz. that for this eternal glory whereunto we are called, we should contemn all worldly things, whether good or evil.  
Doct. 11. The sufferings of this life are not repugnant to the comfort of this glory.  
Reason 1. Because we suffer but a while▪ for although the time of affliction may seem long, yet it is but short, if it be compared either with eternal death, which the wicked shall suffer, and we have deserved; or with eternal glory whereunto we are called.  
2. Because these afflictions are the way, whereby according to Gods will we come unto glory.  
3. Because glory itself appears the more glorious for the afflictions going before.  
Use. This may serve to comfort us against all the sufferings of this life.  
Doct. 12. For this grace of God we should give all glory unto God.  
This is gathered from verse 11.  
Reason 1. Because therein consists our thankfulness.  
2. Because therein also consists the perfection of the work of grace.  
Use. This may serve to admonish us, not to give place to lukewarmeness, but to make such high reckoning of the saving grace of God, that upon every mentioning thereof our minds should be stirred up sincerely to glorify the name of God, and always endeavour so to do.    
The end of the first Epistle.   

A BRIEF ANALYSIS of the Second Epistle General of Saint PETER.  

CHAP. I.  

Verse 1. Simon Peter, a Servant, and an Apostle of jesus Christ, to them that have obtained like precious faith with us, through the righteousness of God, and of our Saviour jesus Christ.  
Verse 2. Grace and peace be multiplied unto you, through the knowledge of God, and of Jesus our Lord.  
The Analysis.  
SUch kind of writings, as well Ethnic or profane, as sacred, are usually divided into three parts, whereof the first is, the Superscription, Salutation, and Preface. 2. The Epistle itself. 3. The Subscription or Conclusion. But more accurately me thinks, we may say, that the preface and conclusion are only adjuncts of the Epistle, which depend upon the Epistle itself, and are also useful thereunto. But in this Epistle only one of these adjuncts is used, namely, the Preface. For there is no subscription made, or any such conclusion, as is used in the Epistles of Paul, and in the first of Peter. The Preface is contained in four verses, and it consists of two parts, a salutation, and a confirmation of the salutation: that in the two first, this in the third and fourth verse. In the salutation there are those three things expressed, which are in every action; namely, the agent, the action itself, and the object of it. For so is there the person saluting, the persons saluted, and the salutation itself. The person saluting is described, first, by his name adjoined. Secondly, by his office adjoined, and that both general, that he is a servant of Jesus Christ, and special, that he is an Apostle of his. The persons saluted are described by a special adjunct, which is in stead of the form, namely, by faith: which faith is set forth, first, by a comparison of the like, that it is like precious with the faith of the Apostles. 2. By the principal efficient cause, God and Jesus Christ. 3. By the means thereof, viz. righteousness. The confirmation of the salutation contains, 1. the good that is wished, which consists of two parts, Grace, and peace. 2. The degree and quality of this good, be multiplied. 3. The helping cause of this multiplication of good, which is the knowledge of God and jesus Christ.  
This is the Analysis.  
As for the person, he hath a double respect. For he is here considered as the Author of the Epistle, and also as the Author of the Salutation: in the former respect we have these Doctrines.  
Doct. 1. The very names of Christ's famous Disciples, were heretofore of great force for the confirmation and advancement of the truth in the Church.  
For to that end did the Apostles usually set down their names in the Epistles, which they wrote unto the Churches.  
Use. This may be for exhortation, that we also according to our abilities should labour so far with those amongst whom we live, that our names may be like precious ointment, and may make something for the edification of others.  
2. It may serve to reprove those which so carry themselves, that they are a disgrace to godliness, and to the Church.  
In the latter respect the person yields us this observation.  
Doct. 2. The salutation of the Apostles and Ministers of God is more highly to be prized.  
Reason. Because it is not only a good and godly prayer, as are the salutations of all the faithful, but it is also a ministerial application of the good things which God communicates unto us by them. For it proceeds not only from a pious affection, but from their singular office and duty.  
Use. This may serve to admonish us, not to neglect or contemn such blessings, whether they be public or private.  
Doct. 3. It is an honourable title, if a man be rightly and deservedly called a servant of God or Christ.  
Reason. Because the chiefest men in the Church of God always gloried in this title; not only the Apostles and Prophets, but also Kings and Princes, as we see in David.  
Use. This may serve to comfort poor Christians that have no titles whereof to boast. For if they be the servants of God and Christ, they have no cause to envy others, or to complain of their own condition. Now that it may be known who are the servants of God, we must know that there are two things, as it were essential to a servant, 1. To depend upon his Masters will and pleasure, for direction in his work. 2. To refer all that he hath to the use and profit of his Master, not to his own. So also every faithful servant of God, 1 depends wholly upon God for the direction of his life, not upon himself and his own counsel, nor upon the examples and customs of the world, much less upon the suggestions of the flesh and the devil. 2. He refers himself and all that he hath to advance and set forth the glory of God.  
Doct. 4. Those servants of Christ which are called Apostles, have the chiefest authority in the Church of God.  
For that is the reason why Peter saith that he is an Apostle of Jesus Christ. All the faithful are Christ's servants, but they are not Apostles: even the ordinary Ministers themselves, although in a large sense they may be called Apostles and Ambassadors of Christ, yet not in that sense as Peter, Paul, and the like are called. For the word Apostle, in this and the like places, signifies not only an Embassage, but a singular privilege or prerogative in that embassage. Now the privilege of the Apostles above other Ministers consists in these four things: First, In the manner of the embassage, viz. that they were called neither of men, nor by men but immediately of Christ. Secondly, in the office imposed upon them by virtue of this embassage, viz. that they were chiefly sent to plant Churches, to feed and build them up. Thirdly, in the object whereabout their labour should be employed, viz. that they were sent not to any one Church, but to divers, and for the conversion of the whole world. Fourthly, in their gifts and assistance of the Spirit, which always accompanied this their embassage, viz. because in executing this their office, as well in preaching as in writing, they were freed from all error. As in the Creation of the world God first made light, and afterwards set some lights in the Firmament of Heaven to give light upon the Earth: So also in the re-creation and restitution of the world, God first gave light in Christ himself, who was the Son of Righteousness, as he is called in Scripture, and afterwards ordained the Apostles, as great lights, to bring this light upon the Earth. And this is it which our Saviour saith unto them: Ye are the light of the world.  
Use 1. This may serve to exhort us, to give God thanks, that he hath not left us in darkness, to wander at uncertainties, but hath set up these shining lights for us, by whose means we might be directed unto heaven.  
2. To admonish us, to observe also and believe those things which they have prescribed us. For we must receive the writings of the Apostles after the same manner, as we should receive Christ himself, if he were with us on earth.  
3. To refute the Pope, who brags that he is an Apostle, and hath Apostolical authority, (whereupon also he calls his seat at Rome, Apostolical,) when as he hath not so much as one of those conditions, which are necessarily required to make an Apostle.  
Hitherto of the person saluting. It follows now to speak of the persons saluted, where we have these Doctrines.  
Doct. 1. The Apostles wrote not properly to the unbelievers, but to the Church.  
For so here and elsewhere are they described to whom the Epistles are sent.  
Reason. Because the preaching of the Gospel, not the writing, is the effectual means of conversion. The writing and reading do more properly serve for the confirmation and edification of those that are converted, then for the first conversion.  
Use. This may serve to exhort, first of all, that they will principally apply themselves unto Sermons. Secondly, those that have received some benefit by Sermons, that they would also diligently apply themselves to the reading of the Scripture, that they might more and more confirm and edify themselves.  
Doct. 2. Faith is the proper mark of difference, whereby the Church is distinguished from all other societies.  
For therefore are the Christians here described by faith, that they may be distinguished from all other men: and the same which in other Epistles are wont to be called the elect, the called, the Churches of God, those which are in God the Father, and in Jesus Christ, are in this place barely called the faithful.  
Use. This may serve to admonish us, if we will make our calling and the condition of our salvation sure, then to labour especially to obtain faith, and also to increase it more and more.  
Doct. 3. The faith of Christians is a most precious profession.  
Therefore it is here called precious faith; and in the former Epistle, Chap. 1. v. 7. faith is said to be more precious than gold that perisheth.  
Use 1. This may serve to exhort us, to make more account of faith then of all worldly things, according to that of Ch●ist: What shall it profit a man to gain the whole world, and lose his own soul, or faith?  
2. To comfort poor Christians which have no possessions in this world. For if they have true faith, they have that which is more excellent than silver and gold.  
Doct. 4. The faith of common Christians is as precious as was the faith of the Apostles.  
Which is not to be understood of the degree or quantity, but of the nature or quality.  
Reason. Because the faith of all Christians lays hold of the same good, viz. Christ and his benefits. Hereupon Paul calls it common faith: for as one that is sick of the Palsy, that taketh some precious thing with a shaking hand, doth possess it as well as the other, that is strong; so the faithful, though they be weak, if they do truly lay hold of Christ, have him to be their Saviour as well as they that are most strong.  
Use. This may serve to comfort weak Christians; for if they have true faith, though it be but like a grain of Mustard seed, they have the same comfort that the Apostles themselves had. If they be truly knit unto Christ, though it be but with a slender thread as it were, yet they hold Christ as well as they that are tied unto him with the strongest cords: which yet is not so to be taken, as if we were not to seek for a stronger and surer faith; for although the weak possess the same good that the strong do, yet they have not the same fruit and benefit of this possession.  
Doct. 5. The cause of this precious faith is not in any man, but in the righteousness of God and Christ.  
Now by righteousness is not meant any recompense of desert; but the faithfulness and truth of the promises, which depend upon the mere goodness of God. And these promises made unto Abraham himself, that his seed should be as the stars of heaven, and the sand of the Sea, out of all nations; and they were afterwards often repeated by the Prophets.  
Use 1. This may serve to refute those, that ascribe it unto man's free will; so that first they make the calling of the faithful to be uncertain, as if the promises of God could be made void; and then they take away the glory itself of man's conversion from God, and give it unto man.  
2. To exhort us, to give God thanks, for this so incomparable a good.  

The Doctrines that arise from v. 2.  
Doct. 1. All spiritual good things, are contained in these two words, Grace and peac●.  
For by Grace is meant both the free favour of God, and also the application and manifestation thereof in the hearts of the faithful, by the operation of the holy Ghost; in the word and Sacraments. And by peace is meant quietness of mind, which is the fruit of grace. So that Grace is the first benefit, and Peace the last. And therefore all benefits that pass between are included therein, as in two extremes. Hereupon in all the Epistles almost the Apostles prayer and salutation is contained in these two: To Timothy and Titus, he adds mercy also, Grace, mercy and peace. But that is only an application of the same thing, which is signified by grace, and for a peculiar reason is added in those Epistles, because Timothy and Titus wanted a special kind of grace, in respect of the service, which they did undergo in the Churches, in regard of their age, and those divers temptations, whereunto they were obnoxious in that Service. In the old Testament peace only was usually wished in their salutations, without any mention of Grace; but yet grace also at that time was understood: But in the time of the new Testament, which is the time of grace, and wherein all things are more fully delivered, it was most fitting, that grace should be named in such l●ke salutations.  
Use. This may serve to exhort and direct us, above all things to wish grace and Christian peace unto all those, to whom we are wellwishers.  
Doct. 11. The desires of the faithful are chiefly for those spiritual good things, Grace and peace.  
Reason. The Reason of the Collection is this, because the Apostle in this beginning of the Epistle, labours to get the good will of those to whom he writes, by showing the prayer that he had made for them: Now he could not effect this, if his prayer were not according to their desire; for if he should have wished any of those things, that they cared not for, such a wish would have done no good with them.  
Use. This may serve to exhort us all, to examine ourselves according to this rule. For if we make no reckoning at all, of the means and instruments of grace, but do reject or despise those, that labour most to procure this grace and peace for us, we have cause to fear, that we are yet far from the nature, and disposition of true believers.  
Doct. 3. They which have gone farthest in faith and grace, have yet need of grace.  
This is gathered therehence, that the Apostle wisheth grace unto those, that have obtained like precious faith, with the Apostles themselves.  
Use. 1. This may serve to refute the Papists of their merits.  
2. To exhort us to humility, and continual prayer for the grace of God.  
Doct. 4. Without Grace, there is no true peace.  
Grace is the cause and foundation of peace, peace the effect and fruit of grace; it is the inheritance, which Christ left unto his disciples alone, john 14. 27. Isay 48. last. For this peace is not an external and worldly peace, but spiritual and internal. Before we are partakers of grace, we are called in Scripture, God's enemies, so that we do wage a kind of war against God himself, and therefore also against the Angels of God, and other of his creatures. Now by grace, and by it alone is peace made.  
Use. This may serve to refute and reprove the folly of those men, which so please themselves, in that outward quietness which they enjoy, when in the mean time, they are utterly void and ignorant of the grace of God.  
Doct. 5. We must seek not only for grace and peace, but also for great abundance of it.  
This is gathered from that word, Grace and peace be multiplied. For the good things of that grace are such, that they cannot be too much: in this there is no sinning in excess. Hence it is that the Apostle Paul always exhorts the faithful, and prays also that the faithful may abound more and more in all grace. And to the Ephesians he proposeth the breadth, and length, and depth, and height of this grace, that they may be rooted and grounded in it, Chap. 3. verse 18.  
Use 1. This may serve to refute and condemn those, that so rest in the present grace which they have, or seem to have, that they look for no more. Such do those men seem to be, that think they know enough, believe enough, love enough, etc. And therefore they neglect both the public and the private means, whereby they might be farther edified. The state of a Christian in this life is a state of building, not perfection: therefore as he would show himself to be a foolish builder, that should rest in the middle of his work, and not make up the perfect structure, so also in a Christian life.  
2. To exhort us to stir up ourselves, and labour for more abundant grace and peace.  
Argument 1. The first argument may be taken from the nature of grace and peace, which is such, that he that hath once tasted the sweetness thereof, cannot but desire a fuller draught of it, 1 Pet. 2. 2. 3. Desire the sincere milk, etc.  
Argument 2. From the imperfect degree, that we have yet attained: We are for the most part, as new borne babes, as the Apostle speaks in the same place.  
Argument 3. From the will of God, to whom nothing is more acceptable, then that we should seek for plenty of his grace, Isay 55. 2. Prov. 9  
Argument 4. From the sin or guilt, which follows the neglect of that duty. For as amongst men, if one should set before us most precious wares, and should commend them, and also offer them freely unto us, he could not but take it ill, if we should refuse them: so much more may we think that God's anger is incensed towards those, that neglect and despise the riches of this grace, that he hath set before them and commended unto them.  
Doct. 6. God is the only author of grace and peace.  
This is gathered from 1 Peter 5. 10.  
God is called the author of all grace. Hence by a kind of appropriation he is called the God of grace, as in another place he is called the Father of mercies, and God of all consolations; and grace also in this signification is called the grace of God; so also of peace we find in Scriptures, that God is called the God of peace, and true peace is every where called the peace of God.  
Use 1. This may serve to refute all the Papists, that manifest the contrary both in their words and practice. For they are wont to call the blessed Virgin the Mother of grace: so also they run unto her and to other Saints, as if they were the authors of grace and peace.  
2. To instruct and confirm us in this truth, that the bestowing of grace and peace depends upon the mere good will and pleasure of God. For when God is called the God of grace, it is meant also that he is the Lord of grace, who can according to his good pleasure give it to whom he will, and deny it to whom he will. This is gathered from 1 Thess. 5. 23. and 2 Thess. 3. 16. for he that in the former place is called the God of peace, in the latter is called the Lord of peace. Therefore when we see that grace & peace is granted unto some, & denied unto others, we should rest satisfied in the good will of God, according to the example of Christ, Matth. 10. For by so doing we give glory to God, as is evident.  
3. To exhort us, to pray unto this great God to give us grace and peace.  
Doct. 7. Jesus Christ is the beginning of all grace and peace.  
God is the first and principal author, and so also Christ, as he is God: but as he is God and man, our Mediator, so he is the beginning ordained by God, as the head, from whom all grace is to be derived unto his members, as into the vessels of grace; so that God is as it were the first and principal fountain, Christ as the secondary fountain, in whom is hid all grace that is to be given unto the faithful, and the faithful themselves are the vessels that draw and receive this grace, which runs into them from these fountains, and the word and Sacraments are as the channels.  
Use. This may serve to inform us of the manner, how we should seek for grace, viz. that we should always go unto God in Christ, because extra Christum, out of Christ, he is unto sinners not a God of grace and peace, but of vengeance, and a consuming fi●e.  
Doct. 8. True faith is the instrumental cause of grace and peace, and of the multiplying of both, whereby it is derived unto us.  
Reason. Because by knowledge in this place is meant faith. For it is not meant a bare knowledge, but something more, which follows this knowledge, therefore it is not called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an acknowledging. 2. Thereby is meant an effectual knowledge, such as there is no other taught us in the Scriptures, but faith. Now faith is signified by the name of knowledge, because by the hearing and knowledge of the word it is usually begotten in us. And faith is called the instrument of grace, not as it is in God himself, willing, intending, and ordaining spiritual good things unto us, for so grace is the cause of faith; but as the sense, fruit and knowledge of this grace is communicated unto us. For faith is so the fruit and effect of grace, that it hath the first place, and is the instrumental cause of all following grace. And this efficacy it hath in respect of the object, which it lays hold of, jesus Christ, because as we said before, he is the beginning of all grace, so that as Adam was the beginning of nature and the corruption thereof, and that relation which we have unto Adam by natural generation, makes us partakers both of his nature and corruption: so Christ was made the beginning of life spiritual, and grace, and that relation of faith which we have unto Christ in our regeneration, makes us partakers both of the life and grace which is in Christ.  
Use. This may serve to exhort us, 1. To have a special care of our faith, if we would not be destitute of all the grace and peace of God. This is it which the Apostle saith elsewhere, above all, take the shield of faith, that is, above all things get faith, Ephes. 6. 16. This is it which is often pressed, By faith we are saved, by faith we stand, by faith we obtain the victory, etc. 2. To labour also for the increase of faith, if 〈◊〉 desire the increase of grace and peace. For grace is multiplied by the multiplying of faith, and the knowledge of God. As in a house, which is enlightened by the Sun, the more the windows stand open, the more it is filled with light: so also in us, the more our faith is increased, the more is grace and peace increased in us. Let that therefore be our daily prayer, which was Christ's Disciples, Lord increase our faith.    

Verse 3. According as his Divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue.  
The Analysis.  
THe scope of the Apostle in this verse is to confirm the faith of Christians touching the multiplying of grace and peace through the knowledge of God, which he had wished unto them in the former verse. And the argument is taken from the comparing of things alike, as that particle, According as, intimates unto us. The things compared are. 1. The giving of peace and grace; and 2. The consequent multiplying of them. And of these he shows that there is the same reason, both in respect of the principal cause, and the less principal or instrumental cause; so that the whole argument runs after this manner; If God and our Lord jesus Christ will give unto us grace and peace through the knowledge of him, then will he also multiply unto us the same gifts by the same: But the former is true: Therefore the latter. The Assumption is contained in verse 3. And it is not barely set down, but with an illustration, although he adds some things to confirm the reason itself and our faith. For in stead of grace and peace the Apostle here puts things necessary unto life and godliness; and in the second place glory and virtue: like as by life and glory he means the same thing, that he did before by peace, though in a different respect: so also by godliness and virtue he means the same thing that he did before by grace. The principal cause of this gifting he explains by the power which he hath, which he calls divine; the instrumental he explains by the object thereof, namely, Christ. For he argues from a singular effect, which doth most of all pertain to the thing itself, namely to our calling, glory and virtue.  
The Doctrines arising herehence.  
Doct. 1. Life and glory are contained in Christian peace.  
For the condition, that Christians are made partakers of by peace, is called life in respect of that inward and permanent principle of the most perfect operations, wherein consists man's felicity, which is given unto all the faithful. And it is called glory in respect of the complete happiness, which flows from that principle, and shall in its due time also appear with outward splendour.  
Use 1. This may serve to inform and instruct us, not to think meanly or contemptibly of the condition of faithful Christians, but to judge aright according to the nature of the thing, viz. that the only life and chiefest glory is proper to them.  
2. To exhort us, to preserve faith, grace, and Christian peace before all worldly things, yea, before this present life itself, and the glory thereof, because by our faith we shall obtain a far more perfect life and glory, according to that of Christ, He that loseth his life, shall find and obtain a far better life.  
Doct. 2. Christian grace brings with it godliness and virtue.  
For the same thing is called grace, which is the effect of God's favour; it is called godliness, as it hath God for its object: and it is called virtue, as it perfects a man in operation.  
Use 1. This may serve to instruct us, not to boast of the grace of God, unless we show it by our godliness and virtue.  
2. To reprove and condemn those, that either out of presumption or fe●ned simulation, do either separate grace from godliness, or grace from virtue, or virtue from either.  
Doct. 3. All things necessary unto life and godliness are given by God unto the faithful.  
Now to make a gift perfect 3 things are required. 1. That the gift which is given be made the receivers, or his to whom it is said to be given; for otherwise it is not a gift, or a thing actually given, but potentially only. 2. That ●t be made his absolutely or irrevocably, not conditionally, that the gift itself should depend upon a condition. 3. That the giver be moved for no other cause to give, but to show and exercise his bounty and liberality. the more perfectly and purely these conditions are found in any gift, the more perfect and pure is the gift. Now all these do most exactly agree to those gifts of God, which pertain unto life and godliness. As for example, Christ is said to be given for us, and also given unto us: the holy Ghost hath that name as it were appropriated unto him, that he is the gift of God: faith and repentance are expressly called the gift of God.  
Use 1. This may serve to instruct us, against the error of those, that will not take such like good things as a gift, but teach us that we must seek for them by our own merits; for as the Apostle saith If of grace, than not by works, for otherwise grace were not grace: so may we also say; if of gift, than not by works, for otherwise the gift would be no gift.  
2. To admonish us, throughout our whole life to seek for such good things after that manner as is agreeable to their nature, that is, to ask, pray, and supplicate for them, etc. And in the second place to use all our endeavour to show ourselves thankful unto God for such divine gifts.  
4. He gives these spiritual gifts unto us by his Divine Power.  
His Divine Power haeth given unto us all things, as it is in the text: the like hereunto is that in the first Epistle, c. 1. v. 5. Ye are kept by the power of God through faith unto salvation. And Christ tells us, Matth. 19 26. With men this is impossible, but with God all things are possible: where we are expressly taught, that salvation and spiritual good things are given unto us by the power of God, to whom all things are possible, that is, his omnipotency, jer. 31. 35. Thus saith the Lord, which giveth the Sun, etc.  
Reason. Because such a power is necessarily required to bring this to pass, by reason of those strong impediments, which withstand and cross this work. For so Christ tells us, that the Devil as a strong man holds his palace, till a stronger than he comes upon him and overcomes him, and takes from him all his armour wherein he trusted, Luke. 11. 21, 22. This is also fully explained by the Apostle, Ephes. 4. 8. When he ascended up on high, he led captivity captive, and gave gifts unto men. Where he shows that gifts are given unto us by that very power, whereby captivity is led captive. It is expressly said Ephes. 1. 19 that it is the exceeding greatness of God's power, which worketh in us by the might of his power, and Verse 20. the same power whereby Christ was raised from the dead.  
Use 1. This may serve to refute the Remonstrants and such like men, that deny faith to be begotten in us, and our conversion to be wrought by God's almighty power. For they make grace only morally persuading, that may be resisted, impotent, and consequently uneffectuall.  
2. To comfort the weak and all the faithful, in that they have no reason too much to fear the gates of hell, because they have the gates of heaven making with them: although they must wrestle not only against flesh and blood, but against principalities and the powers of the world, etc. Ephes. 6. 12. Yet they have a divine power, far beyond all those enemies, to uphold them in this wrestling.  
3. To exhort us, 1. To behave ourselves stoutly, and show ourselves men in the cause of God, answerable to so Divine a Power, as he is ready to afford unto us. 2. To give God thanks, that hath not left us in our own infirmities to be exposed as a prey unto our enemies, but by his divine power helps our infirmities.  
Doct. 5. This Divine Power is the power of Christ himself.  
Use 1. This may serve to confirm our faith, touching Christ's divine nature. For the divine power is not separated from the divine nature.  
2. To comfort us, that he who so loved us, that he gave himself for us, hath such sufficient strength to perfect our salvation. He useth this argument to comfort his Disciples. john 10. 28, 29, 30.  
Doct. 6. Christ gives us these things by his divine power, when he doth effectually call us, through the knowledge of him that calleth us.  
Use. This may serve to exhort us, to apply ourselves with fear and reverence unto the means of our calling, because Christ's divine power is showed therein.  
Doct. 7. The consideration of the end whereunto we are called in Christ, should build us up in faith, hope, and all those things which pertain unto life and godliness.  
Therefore the Apostle here puts us in mind, that he hath called us to glory and virtue; so in the former Epistle, c. 5. v. 10. who hath called us unto his eternal glory, etc. To that purpose the Apostle Ephes. 1. 18. earnestly prays for the Ephesians, that the eyes of their understanding may be enlightened, to know what is the hope of his calling, and what the riches, etc. Now this consideration is of great force for these reasons.  
Reason 1. Because it is an argument confirming our faith, whilst we thus think with ourselves: 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 mean time keep us in the way that leadeth thereunto.  
2. Because it is an argument whereby we are stirred up to labour for virtue, whilst we thus think with ourselves: if we are called unto glory and virtue, we must not carry ourselves sordidly and basely, defiling ourselves with the pollutions of the flesh, like Swine wallowing in the mire, but as it becomes such a calling.  
Doct. 8. There is the same reason of this calling and the first gift of grace, that there is of the multiplying of all grace and peace.  
For they are alike free, they do depend alike upon the divine power, they are always knit and linked together: this follows from the connexion of verse 3. with the second.  
Use. This may serve to comfort us, as it is set forth, Phil. 1. 6. That he which hath begun a good works in us, will perform it until the day of Christ.   

Verse 4. Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust.  
The Analysis.  
THe Apostle had before confirmed his prayer and the hope of the faithful, touching the multiplying of grace and peace, by the comparing of things alike, that is, from the giving of all things which are necessary unto life & godliness. Now he confirms and proves the assumption also, touching the giving of things necessary to life and godliness. And the argument is taken from the testimony of God, that is, from God's promises: for his promise is a testimony of the good that he will bestow. Now while the Apostle disputes from the promises to the gifts promised, he disputes from the testimony to the things testified, which kind of argumentation he doth sufficiently intimate, when he puts the things promised in stead of the promise. And the things promised are thus explained; 1. In general, by two adjuncts, that they are exceeding great and precious, that is neither concerning small things, or things of little moment, nor concerning things, that we have nothing to do with, or are little to be esteemed by us, but things of exceeding great weight, and of exceeding great price. 2. In special, by those effects, which are contained in these things promised, and they are two. First, A lifting up of the faithful to perfection, which is explained by a likeness unto the divine nature. Secondly, A freeing of them from corruption, which is set forth by the subject and the cause thereof. The subject is the world, the cause is lust or concupiscence.  
The Doctrine arising herehence.  
Doct. 1. God's promises carry in them the virtue of a gift.  
Reason. Because they make the thing promised certainly to belong unto those, to whom it is promised. For although it be not yet actually in their possession, yet it is that power that is certainly produced into act. The cause is, 1. The truth of God that promiseth. 2. The Divine Power which accompanieth God's promises, whereof mention was made in the former verse.  
Use 1. This may serve to refute those that make Gods promises wholly to depend upon man's will.  
2. To comfort all the faithful, that they may be of good courage, and have a firm hope in the good things that are promised by God.  
Doct. 2 Gods promises are of things exceeding great.  
Hence it is that the Scripture often speaks of the wondrous things of God's word, Psal. 119. 18. And it evidently appears by the things themselves, if they are well weighed and considered; whether we look unto the divine properties which break forth in the things promised, or their divine effects. For wonderful is the mercy, and power, and providence whereupon they depend; and the effects also are wonderful, for many of them are such, that they do so transcend man's capacity, that they seem unto many utterly impossible and incredible: as the resurrection, immortality, and life everlasting.  
Use 1. This may serve to condemn the stupidity of those, that are nothing moved or taken with these things that are so great and wonderful.  
2. To exhort us, to labour and strive in our prayers with David, that our eyes may be more and more opened, to be able to see the wonderful nature of them.  
Doct. 3. God's promises are as precious unto us, as they are great in themselves.  
So they are distinguished: for if God had promised that he would make another World, yet so, as that it should nothing pertain unto us, this indeed had been an exceeding great promise, but nothing precious unto us; but when he so promised a world to come, wherein immortality and great glory shall dwell, as that we should possess it, this promise is as precious as it is great. Hence it is, that in the Scriptures the testimonies of God are extolled, whose promises are exceeding great above all riches, Psal. 119. 14. Above gold and silver, and all precious things, as we often read in the Psalms and Proverbs.  
Use 1. This may serve to exhort us, both in judgement, affection and all our endeavours, to carry ourselves answerable to these divine promises, as to the most precious thing that is, as we are admonished, Prov. 2. 4. To seek them as silver, and search for them as for hid treasures. And Prov. 8. 10. to receive them, and not silver, etc. And to be more delighted with these then with the sweetest gifts, to get these promises at any price, how great soever, though we sell all that we have, as it is in the parable of the Merchant, who found a precious Jewel.  
2. To comfort those Christians that are poor in spirit, even in this present world; for though they have nothing excellent in these outward things, yet they have those exceeding great & precious things provided by God for them. They are in this like unto that heir, of whom Paul makes mention, Gal. 4. 1.  
Doct. 4. By virtue of these promises we are made partakers of the divine nature.  
Now by nature is not meant the essence of God, but those perfections, whereof we have a representation made by the Spirit Epist. 1. c. 2. v. 9 They are called the virtues of God, and in other places, it is called the life of God, the Image of God, and the Spirit of God. And this nature is communicated by virtue of the promises, because the promise of the Gospel in this differs from the Law, for the Law considered in itself is a kill Letter, and the ministration of death in respect of sinners, but the Gospel is the ministration of the quickening Spirit 2 Cor. 3 6, 7, 8.  
Reason. Because the Spirit of God together with the Gospel worketh our salvation.  
Use 1. This may serve to direct us, to examine ourselves whether the promises of God have been effectual in us yet or no? for if we have nothing in us above natural men, or our corrupt nature, we are yet strangers to the promises of God.  
2. To reprove those, that are wont to say, when they are stirred up to Christian duties, that they are not Saints or Angels, but flesh and blood, and therefore cannot either abstain from common vices, or come near unto a heavenly life. For Christians besides and above that nature, which they have from Adam, are made partakers also of a divine nature, whereby they are able to do all things through him that strengtheneth them, namely Christ, Phil. 4. 13.  
3. To exhort us, to labour with all diligence, that the grace of God may be unto us like a second nature, as some say of Custom. And so it will be, when we perform the works of grace and new obedience, not by constraint or unwillingly, as many use to do, but with delight and cheerfulness, as if we were carried hereunto by the inclination of nature, as the fire is upward.  
Doct. 5. The corruption of sin is contrary both to this nature, and Gods promises.  
Reason. Because the presence of the divine nature and the virtue of the promises drives out this corruption, as heat doth cold, & as light dispels darkness, 1 Pet. 1. 14, 15, 2 Pet. 2. 20. Tit. 2. 11. 12.  
Use. 1. This may serve to condemn those, that will join together these things that are so inconsistent and repugnant and contrary to God himself, that is, those that join the profession of Religion with most corrupt practice.  
2. To exhort us, if we believe the promises of God, and love the divine nature to our own salvation, then to eschew all these corruptions. Thus much the Apostle intimates, when he saith: Having escaped the corruption, as if a flying away were required, and that quickly, as it were from a fire, wherein we are almost burned, or from a plague that rageth in our houses, 1 Pet. 2. 11. 2 Cor. 4. 1. Having received mercy, let us not faint, etc. and Chap. 7. v. 1.  
Doct. 6. This corruption of sin bears rule in the world.  
This is gathered herehence, because this is the true description of corruption made by the Apostle.  
Use. This may serve to exhort us, 1 not to love the world too much. This use the Apostle makes of it, 1 john 2. 5. ●. Not to fashion ourselves according to this world, Rom. 12. 2.  
Doct. 7. Lust is the essential cause of this corruption, which is in the world.  
For it is not from the fabric of heaven and earth, nor in any created substance, but in the naughty affections and dispositions, together with the actions flowing therehence, so that every man carries this world in his own bowels. And the reason why this wickedness is signified by concupiscence or lust, is:  
Reason 1. Because in man's conversion to worldly and unlawful things, sin is more manifest than in a simple aversion from God.  
2. Because this desire of unlawful things is most contrary to that affection, which we should have towards God, and divine and heavenly things.  
Use. This may serve to exhort us, to use great diligence to subdue and root out our own lusts and concupiscence.   

Verse 5. And besides this, giving all diligence, add to your faith, virtue; and to virtue knowledge;  
Verse 6. And to knowledge continence; and to continence, patience; and to patience, godliness;  
Verse 7. And to godliness, brotherly kindness; and to brotherly kindness, charity.  
The Analysis.  
Now the Apostle comes unto that which he chiefly aimed at in this Epistle: and the scope of the Epistle is showed expressly, Chap. 3. verse 1. namely, to stir up the pure minds of the faithful, by way of remembrance; and verse the last, more distinctly, that they should grow in grace, and in the knowledge of our Lord jesus Christ. This same thing he proposeth in these verses, 5. 6, 7. and confirms it in the rest of the Chapter, and in the two following Chapters, he vindicates it from those things which cross this purpose, namely, the seducing of false teachers, chap. 2. and the derisions of profane scoffers, chap. 3. Now his scope and purpose, as it is explained in these three verses, is, to exhort the faithful, to apply themselves wholly to those duties that are answerable to the faith, which they have obtained and do profess. And those duties are set forth; 1. By the common conditions and all the properties of the virtue and duty; and 2. By the species or kinds of virtues and duties. The common conditions and properties of virtue are four, which are usually called cardinal virtues, justice, Prudence, Temperance, and Fortitude. Justice is here signified by the name of virtue, because it doth most nearly belong to the efficacy of virtue, to be according to the rule, which is general justice. Prudence is signified by knowledge, because prudence and Christian wisdom consists in the practical knowledge of Gods will. Temperance is called continence, because this is general temperance, if a man contains himself or abstaines from those enticements, whereby he may be withdrawn from his duty. Fortitude is meant here by patience, because this is true Christian fortitude, patiently to suffer all afflictions, and to persist in his duty notwithstanding all afflictions. These are such conditions, that they should be in every duty, which if they be, they make every duty complete; nor can any of them be away, without hurting of the virtue and duty. The kinds of duties are two: godliness, which contains the duties of the first table; and charity, which belongs unto the second table: which charity is determined by a special manner, whilst it is called also brotherly love, whereby we love those, that are joined in the same faith with us. Concerning these duties the Apostle proposeth first the common act, that we should use in them, namely adding, as he saith, add; Secondly, The manner how we should use this act, namely, giving all diligence: where both the manner and the degree is showed; the manner, is diligence, the degree, is all diligence. Thirdly, the end and scope of the act and duty in these words, besides this, or hereunto, that is, to that end of which he had spoken before, viz. that we might be made partakers of the Divine Nature, and have grace and peace multiplied.  
The Doctrines arising herehence.  
Doct. 1. Our endeavours must be joined to our prayers, and to the operation of God's grace.  
This is gathered herehence, that the Apostle saith; we must labour for that very thing which he wished unto us, and so proposed unto us to be prayed for, and which he said the grace of God did work in us.  
Our endeavours must be joined unto our prayers.  
Reason 1. Because otherwise we cannot have a sincere desire in our prayers, without which our prayers are in vain; for what we sincerely desire, that also we do always labour to attain.  
2. Because our prayers themselves do bind us to such an endeavour. For in every prayer there is a promise and vow, wherein we promise unto God that we will seek that which we ask of him: so that to ask any thing of God without such an endeavour, is not only to take God's name in vain, but also plainly to mock his Majesty.  
Our endeavours also must be joined with the grace of God, because grace tends thereunto, both to afford us strength to endeavour, and also to stir us up to exercise that strength.  
Use 1. This may serve to reprove those slothful men, which wish for many things, and after their manner also ask them of God, but yet will not move so much as their finger to obtain them: these men are like that slothful man, that the wi●e man describes, Prov. 22▪ 13. and elsewhere, where the slothful man carries his hand in his bosom, etc.  
2. To exhort us, daily to be mindful of this obligation, when we pray unto God for the forgiveness of our sins, for deliverance from temptations, for newness of life, or any other thing, let us constantly also use our endeavours to attain these ends.  
Doct. 2. Our endeavours must always tend to the increase of the grace which we have received.  
This is gathered therehence, that the sum of our duty consists in adding: the reasons are divers;  
Reason 1. Because that is imperfect which we have: while we remain in this life, we are in a state of progress and edifying; not of rest or perfection, Ephes. 4. 12, 13.  
2. Because that which we have ●eceived, is given unto us to be an earnest, a pledge, and the ●●rst fruits of that which we yet look and seek for.  
3. Because it cannot be, that we should rightly esteem the grace that we have received, if we do not labour to attain the highest degree thereof, but rest contented with the benefit that we have received, and never look for any more of that kind.  
4. Because we cannot keep that which we have received, if we do not labour to increase it; for as the vital heat doth always either increase or decrease, and he that goes up a sandy-hill, must still labour to get up, or else he will slide down; so it is in a Christian life.  
5. Because we should do that unto God, which we would have God do unto us; for we would have God always add unto those benefits and blessings which he bestoweth upon us; we therefore should likewise add unto those duties which we perform unto him.  
Use 1. This may serve to condemn those, that rest satisfied with that which they have, and never seek farther, and much more those, that by diminishing and losing, waste and consume that which they had, Apoc. 2. 4. This may be explained by the parable of the talents.  
2. To exhort us, to exercise a holy kind of covetousness in these spiritual things; for as covetous men join house to house, field to field, Isay 5. 8. so should we also join faith to faith, obedience to obedience, charity to charity.  
Doct. 3. We must use our endeavours about these spiritual things with all diligence.  
Now by all diligence is meant, 1. The greatest heedfulness of the mind. 2. The greatest earnestness of the will. 3. The greatest care, that is intimated by that phrase, whereby we are commanded, to seek the kingdom of God and the righteousness thereof. For when Christ had told them, Matth. 6. 31. that they should not be careful what they should eat, or what they should drink, he explains this care, verse 32, 33. by the phrase of seeking. 4. A diligence in the use of the means, whereby we may come to attain that which we desire. And the reasons why we should use this diligence about spiritual things, are,  
Reason 1. The dignity and excellency of these things above all earthly things, which worldly men are so busy about.  
2. The difficulty, for in their nature they are above our strength, and there are many impediments also, as well inward as outward, which we cannot overcome, but by using all diligence.  
3. The necessity of these things, without which we are miserable wretches.  
Use 1. This may serve to reprove the slothful and sluggish Christians, that are so remiss, so cold and lukewarm at least in these things, which require so great diligence. Here appears the crossness of man's disposition: for when God hath forbidden us, to be overcarefull about worldly things, because all these things should be added unto us without such care; and hath commanded us, to be diligent and careful about spiritual things, because we shall never be partakers of them without diligence; we on the contrary are careful and diligent about the world, and neglect Heaven.  
2. To exhort us, by all means daily to stir up ourselves, and to provoke one another to this so necessary diligence.  
Doct. 4. Faith is the fountain and beginning of all Christian virtue.  
This is gathered from the text. Because faith is here laid as the foundation upon which all virtues are to be built.  
Reason 1. Because without faith no man can please God unto everlasting life, and therefore the very virtues of unbelievers, although they be pleasing unto God in themselves, especially if a comparison be made betwixt them and vices, yet they are not pleasing unto God unto salvation, or such as that they may expect a spiritual reward from God; and therefore if a comparison be made betwixt them and the virtues of the faithful, they may not unfitly be called, splendid peccata, glorious sins.  
2. Because to the making up of virtue there is required not only good matter and form, but also the beginning and end. Now in a heart destitute of faith there is not the beginning of Christian virtue, and from the defect of this beginning there follows also a defect, both in the end, and in the form. The manner how faith produceth virtue, is, 1. In regard of the object which it lays hold of, because all grace and virtue is derived from Christ. 2. In regard of the effect, because faith purifies the heart of man, and so makes it fit for such operations and dispositions. 3. Because faith itself is an impulsive argument, moving us to labour for virtue.  
Use 1. This may serve to reprove those imprudent builders, that neglect faith and seek for virtue, as if they would build the roof of the house, and not lay the foundation.  
2. To exhort us, to have great care of faith, because all virtues depend upon it.  
Doct. 5. Virtue is the glory of faith.  
This is gathered therehence, that it is said, it must be added to faith as something belonging to the perfection thereof. Now it is not an essential perfection, but complemental; not internal properly, but external.  
Reason 1. Because faith without virtue is not a living, but a dead faith.  
2. Because virtue is the end of faith.  
3. Because it is the adorning thereof.  
Use 1. This may serve to reprove those, that boast of faith and neglect virtue, such were many even in the Apostles time, as appears by the Epistle of james.  
2. To exhort us, to give all diligence, to add virtue to faith.  
Doct. 6. The perfection of virtue depends upon knowledge.  
This is gathered from that; To virtue add knowledge. By knowledge we mean, not so much that intellectual virtue, which is properly called scientia, knowledge, as understanding, wisdom, and prudence, all which are signified in the Scriptures by the right knowledge of Gods will. Now this knowledge is necessary unto virtue both in general and particular.  
Reason 1. Because virtus est habitus electivus, virtue is an habit pertaining to election, or hath good election joined with it. Now to this election it is required, that a man should rightly know the end, and also the means that lead unto the end, and the manner also how he may come to the end by those means.  
2. Because actiones virtutum versantur in particularibus, the actions of virtues are in particulars, and therefore it is not sufficient to ●udge aright of good and evil i● general, unless that judgement be also applied to particular actions, according to their circumstances.  
Use 1. This may serve to reprove those, that please themselves in their ignorance, as if ignorance were the mother of devotion, or of any virtue, whereas it is the greatest enemy to virtue, and the mother of all profaneness, especially if it be voluntary, as Peter shows, Epist. 2. Chap 3. verse 5. Where he gives a reason of their great wickedness, because those scoffers of whom he speaks, were willingly ignorant of those things which pertain unto true godliness.  
2. To exhort us, to seek for knowledge, and when we have gotten it to apply it also to the increase of virtue. For virtue without knowledge is blind, and knowledge without virtue is vain.  
Doct. 7. Continence or temperance is the perfection of knowledge.  
Now by continence and temperance we mean a moderation, whereby all lusts are suppressed that might allure or withdraw us to any thing that is contrary to virtue and knowledge.  
Reason 1. Because knowledge tends to such a moderation and government of the affections.  
2. Because knowledge itself cannot subsist without this moderation. For unless the affections are directed by knowledge, knowledge itself is corrupted by the affections: hence it is, that many errors and heresies oftentimes take their rise and beginning from evil manners and affections, Ephes. 4. 18.  
Use 1. This may serve to reprove those, that are puffed up with knowledge, when in the mean time they show by their intemperance that they know nothing yet, as they ought to know, 1 Co●. 8. 12.  
2. To exhort us, to use all our knowledge to the government of our affection's and manners.  
Doct. 8. Patience must be joined with continence to the perfection of virtue.  
By patience we mean that grace whereby we continue and persist in well-doing, although we are crossed by many grievous things. Therefore it includes in it patience, constancy, and stableness of mind, or Christian fortitude. Continence strengthens virtue against alluring enticements, and patience against all adversity, so that virtue is quite perfected, if it be grounded on faith, directed by knowledge, and strengthened on the one side by continence, and on the other side by patience.  
Use 1. This may serve to reprove the lightness and inconstancy of men, who indeed profess themselves to be studious of virtue, and yet can bear no thing, to keep virtue whole and entire.  
2. To exhort all good men, to prepare themselves to bear all afflictions for virtue sake and a good conscience.  
Doct▪ 9 Godliness is the chief and most necessary of all virtues.  
By godliness we mean true religion towards God, and a mind wholly given to the true worship of God.  
Reason 1. Because it hath the noblest object, that is, God himself.  
2. Because it doth most of all perfect all other virtues, whiles it refers them and all their acts to a divine beginning, and a divine end. For godliness subjects the mind to God in all things, so that it acknowledgeth God to be the author of all good, from whom every good and perfect gift cometh, and makes him the chiefest good and the last end to whom all our actions are to be directed.  
Use 1. This may serve to reprove those, that attribute so much to some moral and humane virtues, that they prefer them before godliness.  
2. To exhort us, continually to exercise ourselves both in public and in private, to increase this godliness in our minds.  
Doct. 10. With Godliness towards God we should join love towards our neighbour.  
Reason. Because godliness itself commands and begets this love. For we love our neighbour with Christian love, when we love him for God's sake, not for our own, or any worldly respect. Now godliness produceth this love towards our neighbour, 1 Because it teacheth us to obey God's Commandment, who hath commanded us to love our neighbour. 2 Because it teacheth us to love the image of God, and every gift of God in our neighbour. 3 Because it brings us to imitate God himself in the communicating of good. Therefore godliness, which is separated from charity, is not true godliness; and that charity which is separated from godliness, is not true charity, but either hypocrisy, or some humane civility.  
Use 1. This may serve to exhort us, to show and adorn our godliness towards God, by our love towards our neighbour.  
2. To reprove those, that make show of much godliness towards God, when in the mean time they take all occasions to wrong their neighbours, if so be they might by any means advantage themselves thereby.  
Doct. 11. This love should be extended unto all men, but chiefly to be used towards the brethren.  
For so they are distinctly set down, verse 7. Brotherly kindness and charity: Both of these is proper and peculiar to Christians. For the Christian alone loves all, even his enemies, and he alone also loves the brethren, that is, the household of faith. We should love all, 1. As they are partakers of the same natural good with us. 2. As they are capable also of the same spiritual good. And we should love the faithful also, as they are partakers of the same spiritual good with us.  
Use. This may serve to exhort us, to edify ourselves in this charity, which is the character of Christianity.   

Verse 8. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord jesus Christ.  
The Analysis.  
HEre the Apostle begins to confirm the exhortation, which he had before made, to add virtue to faith, and knowledge, etc. And he confirms it by a twofold argument; 1. The first is taken from the benefit which is joined to these virtues, whereunto he exhort them. 2. The second from the disprofit, which follows the privation or absence of them. The first is laid down, verse 8. the second verse 9 The benefit proposed is contained in these words, they make you that ye shall neither be barren nor unfruitful: where by a negation is meant the contrary affirmation, namely, that by these virtues they shall be quick and active, and also fruitful; which benefits are explained by the primary efficient cause, which is the knowledge of our Lord Jesus Christ; and the secondary cause, which are the virtues themselves whereunto he exhorts them. And these virtues he explains according to that way which he had intimated before in the exhortation, touching the manner, and touching the degree: touching the manner, that they be in you; touching the degree, that they abound.  
The Doctrines arising herehence.  
Doct. 1. There are spiritual benefits arising from virtues, whereby the faithful are stirred up to labour for virtue.  
This is gathered from the scope of this verse, and from the connexion which it hath with the former exhortation. These benefits are such, that they cannot be understood by carnal and worldly men; but the faithful do not only understand them, but also seek for them with great and continual diligence. Otherwise this argument which the Apostle useth to the faithful, would have been altogether uneffectuall. But these benefits are such, that they make men rich, not in this world, but in the Lord, 1 Tim 6. 18. Luke 12. 21.  
Use. This may serve to reprove those earthly men, which are not moved with such arguments, but covet the gain, profits, and pleasures of this life, and savour not those things that belong to the kingdom of God.  
Doct. 2▪ It is a great benefit to the faithful, and so they esteem it, if they can be ready to do good works.  
This is gathered from that, they make you that ye shall not be barren, that is, not idle or slothful in the profession of religion.  
Reason 1. Because it is the greatest misery for men to be reprobate unto good works.  
2. Because by this readiness to do good, the faithful come to obtain their desires.  
3. Because by this means the life spiritual is exercised and increased. For as all life is the beginning of operation, and tends unto operation, so also is it increased by operations.  
4. Because the glory of God, wherein consists the chiefest good, and man's happiness, is by this means advanced.  
Use 1. This may serve to reprove those foolish and slothful Christians, that neglect their own proper good, or rather do not understand what that is wherein it consists.  
2. To exhort us, by all means to make ourselves ready to do good, and therefore according to the mind of the Apostle in this place, to get all virtue, that we may not be barren in the knowledge of Christ.  
Doct. 3. Good works are fruits that the faithful should continually bring forth.  
This is gathered therehence, that fruitfulness is both required and promised in this place. It is required therein, that the Apostle intimates, that this is necessary for the faithful, to be fruitful. It is promised thereby, that it is made as a benefit arising from virtues. Good works are called fruits by a metaphor, for the likeness that they have unto the fruits of trees and plants. Now in natural fruit many things are considered, which according to the Scripture must be applied unto good works. 1. That it be something agreeable to the nature of the seed from which it ariseth. 2. That it hath no only some good in it, but also perfections; hence flowers and leaves are not wont to be called fruits, although they come from the same seed that the fruits do, and be the last two that comes forth, and hath in it that perfection, that it is the end both of the seed, and all other things that arise from the seed before the fruit. 3. It is required also, especially in those that arise from good husbandry, that there be something that is de●●red and expected and will be acceptable to the husbandman and master, or owner. All these things in the Scriptures are to be applied unto good works, 1. That they be agreeable to the word of God, which is the seed, as it is in the Parables Matth. 13. Mark 4. of the good seed: and good works differ from ●ares, as grapes differ from wildegrapes, Isay 5. 2. 2. That they have goodness in them. For bad works neither are properly fruits according to Scripture, unless it be with an addition, evil fruits. Nor do they bring any fruit to their 〈◊〉 Rom. 6 21. They must also have perfection in their kind: for as the seeds which are said in the parable to arise, perhaps unto the ear, yet because they did not come to just perfection, are said to have brought forth no fruits: so also Christians, which have only the flowers and leaves of profession, and not the solid works of godliness, are accounted by God unfruitful and barren plants. 3. Our works also must answer the expectation of God, and that care which he hath taken in manuring our souls, Isay 5. 2. Luke 13. 6, 7. & 20. 10. Although in all these things our good works and fruits are alike, yet one thing may be observed, wherein they are unlike; namely, that whereas the profit of natural fruits is wont to return to the husbandman and master, the profit of these fruits redounds properly to those that bear them, Rom. 6. ●2. Although hence also something redounds unto God our master, john 15. 8.  
Use 1. This may serve to condemn those, that bring forth no fruit, Matthew 3. 10. john 15. 2. Luke 13. 7. Much more are they to be condemned, that are like unto the cursed ground, and in steed of fruits bring forth thorns and briers, Hebr. 6. 8. Deut. 32. 32.  
2. To exhort us, by all means to labour to bring forth good fruits, and so also that they may be answerable unto those means which God used towards us, to make us fruitful, according to God's expectation, and in that season wherein God expects them, and in that measure also which he expects, of some thirty, of some sixty, and of some an hundred fold.  
Doct. 4. Without these fruits the knowledge of God is unprofitable.  
For it is as it were choked with thorns, or withered away.  
Use. This may serve to admonish us, to be so much the more careful to bring forth fruit, that we may not heap up this sin of barrenness unto the other, by making the word of God void and of no effect.  
Doct. 5. That we may be fruitful, virtues must not only be in us, but also abound in us.  
They are in us when we have gotten a habit of them; they abound, when we do seriously and diligently endeavour to make that habit more perfect.   

Verse 9 But he that lacketh these things, is blind, and cannot see far off, and hath forgotten that he was purged from his old sins.  
The Analysis.  
THis is the second argument whereby the exhortation of the Apostle is confirmed; and it is taken from the disprofits that befall all those that are strangers to these virtues. And these disprofits are contrary to those profits whereof mention was made in the former verse. For the Apostle would say that they which have not these virtues, are quite barren and unfruitful. But he doth not barely express this, but sets it forth by the causes thereof. And the causes are two, blindness and forgetfulness. For he that is blind, must needs be barren and unfruitful, and unfit to do those businesses especially, which require the eye sight: 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 forgetfulness is set forth by the object or benefit which they should remember, that is, their purification from their old sins. By blindness in this place is meant, not the privation of their corporal sight, or of their natural understanding, but of that spiritual perfection, whereby we come to the saving knowledge of those things that pertain to the kingdom of God, and our eternal life. By those things that are far off, are meant things truly spiritual which as touching their nature and condition, are as far off from carnal men as heaven is from earth.  
The Doctrines arising here-hence.  
Doct. 1. All that are destitute of virtue are spiritually blind.  
They are blind in a twofold respect. 1. In respect of that natural blindness, wherein all the sons of Adam are born, like that man that was blind from his birth, john 9 1 And secondly, in respect of another adventitious blindness, which they have brought upon themselves by their sins▪ through the just judgement of God blinding those that will not see, like that sorcerer, Acts 13. 11. upon whom the hand of the Lord seems to have been, to blind him. The former blindness goes before as the cause, viz. the neglect of virtue; the other follows as the effect. And both of them appears by those signs that corporal blindness doth.  
Reason 1. Because those men know not the special way wherein they should go.  
2. They cannot see those stumbling-blocks that lie in the way, but continually stumble and fall.  
3. They cannot so much as discern the colours of those things which they handle, and therefore as it is, Isay 5. 20. They call evil good, and good evil, etc. And one thing there is that adds to their misery more than is in those that are corporally blind; namely, that they seek not fit guides to lead them, as it is said of the sorcerer, that he did, Acts 13. 11. for either they trust wholly to themselves, because they do not know that they are blind, Apoc. 3. 17. or else they follow some blind guide, so that both fall into the ditch.  
Use 1. This may serve to admonish us, to acknowledge our spiritual blindness, and to labour to get out of it. For it is in every one of us either in whole or in part. We should therefore think with ourselves how great a misery it is to continue in perpetual darkness and in a most thick mist. Christ wept over Jerusalem for this their blindness.  
2. To exhort us earnestly to pray unto God, who can open the eyes of our mind. The blind man, Luke 18. 38. never ceased to cry out, saying, jesus thou Son of David have mercy on me, and when Christ asked him, what he would that he should do unto him, he desired nothing else, but that he might receive his sight, verse 41. So also in spiritual blindness although a great part of it was cu●ed in David, yet we see that he constantly prays unto God, to open his eyes, Psal. 119. 18 So also the Apostle saith, that he ceased not to pray for the faithful, that the eyes of their understanding might be enlightened Ephes. ●. 18 This is the counsel of the holy Ghost, and of Christ, 〈◊〉. 3. 18.  
3. To instruct us, ●ever to think that we have received sight, until we find in ourselves th●s study and labour to abound in virtue.  
Doct. 2. The forgetting of God's benefits is a great evil and sin and brings misery along with it.  
For it is here attributed unto those, that are strangers unto virtue, not only as a sin, but also as a great disprofit, and is opposed to that fruitfulness wherein the happiness of the faithful doth consist. It is a sin, because it contains ingratitude in it, and that not the least degree of ingratitude; for though a man be mindful of the benefit which he hath received, purposing to be thankful for it, yet if he doth not render thanks, he is said to be ungrateful; yea, and though he doth render thanks, if he doth it coldly, and doth not endeavour to answer the merits of him that bestowed this benefit upon him, and the dignity of the benefit, he is not yet free from this vice; but if he doth quite forget the benefit which he hath received, than he is rightly said to be as it were twice ungrateful.  
Use. This may serve to admonish us, to beware of this kind of ingratitude, and not to think ourselves ungrateful then only, when we do repay evil for good, but also when we do any way forget the benefit which we have received.  
Doct. 3. God accounts him forgetful of the benefits which he hath received, that is not effectually mindful of them, that is, that doth not so remember them, as to live answerably.  
This is gathered therehence, that fruitfulness and forgetfulness are opposed. For they are made immediately contraries, so that there is no medium between them. Deut. 32. 18. The Israelites are said to have forgotten God for that reason only, because they had forsaken the true worship of God, and his due obedience, as it is explained, verse 15. So Psal. 106. 13. where they are said to have forgotten God and his works as, often as they murmured against him, although there is no doubt but if they had been asked, they could have easily related the whole history of those things that God hath done for them in Egypt. After the like manner are the words of Christ to be understood, when he asked his Disciples, whether they had forgotten the miracle of the five loaves and two fishes, intimating that it was a manifest token of their forgetfulness, that they were at that time so troubled about bread.  
Use. 1. This may serve to admonish us, not to rest satisfied with such a memory as consists in bare contemplation, which God accounts forgetfulness.  
2. To exhort us, by all means to study this art of memory:  
Which that we may the better do, let us observe these Rules.  
Rule 1. That we do not slightly pass over the thought of these things, but look narrowly into the natures and circumstances of them. For the more plainly we come to understand them, the more firmly do we retain them.  
Rule 2. That having come to such a clear knowledge of them, we should also call them to mind, so as to consider the efficacy of them; for the more they work upon the affections, the stronger is the impression upon the memory: thence is it, that children are wont to remember many things, which others forget, because they use to admire all things as new and strange; and we also do not easily forget those things which we admire, as being things wherewith we are much taken, Psal. 119. 16. I will delight myself in thy statutes, there is the affection; and I will not forget thy word, there is the memory flowing from the affection.  
Rule 3. That we should always carry a memorial with us, whereby the memory of these things may be kept, Numb. 16. 40. This is a memorial. Now our memorial is the word of God chiefly, which in that respect we should daily read and meditate upon.  
Doct. 4. Our purification from sin is a benefit never to be forgotten.  
Reason▪ 1. Because it is very great in itself and its own nature, seeing by it we are freed from the guilt and dominion of sin, from the the curse of the law, from the anger of God and eternal death.  
2. Because it is of great force and efficacy to stir us up to labour to be thankful, and to abound in virtue, as here it appears by the manner of arguing, which the Apostle useth. For that cause also Paul, Rom. 12. 1. and in other places exhorteth the faithful by the mercies of God.  
Use 1. This may serve to condemn those, that do either not think at all upon the mercy of God, and redemption through Christ; or else turn it into an occasion of sin.  
2. To exhort us, daily to meditate upon this benefit, and not to satisfy ourselves, unless we are daily stirred up by this argument to the practice of piety.  
Doct. 5. All the sins from which we are purged in Christ, must be accounted old, that is, out of use, forsaken, dead, never to be taken up again.   

Verse 10. Wherefore, the rather brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.  
Verse 11. For so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour jesus Christ:  
The Analysis.  
IN these word is contained the conclusion of the Apostles exhortation, as it is intimated in the first word, Wherefore. Now because the conclusion and the question must always be the same, as touching the thing itself, although they differ in some respects, there is no doubt but the Apostle here concludes the same thing, which he had before, verse 5. propounded to himself to be concluded, viz. That they should give all diligence to add to their faith virtue, etc. And as repetitions in the Scripture are not wont to be vain, nor bare, but for the most part with some usury or increase; so also in this place he doth not barely repeat the exhortation to labour for virtue, but he doth illustrate this endeavour and labour by the proper office thereof, that is, by the confirmation of our calling and election; so that he doth both repeat the exhortation, and also add a new argument, and that a most weighty one, to press it the more, after this manner: If by the exercise of good works ye make your election and calling sure, then should ye most of all apply yourselves thereunto: but the former is true, Therefore. The assumption is laid down in the text, and proved by a double argument. 1. By removing the contrary or Apostasy, which is most opposite to the assurance of ou election and calling; and is alike opposite also to the exercise of virtue and good works, which is showed in these words: If ye do these things, ye shall never fall: wherein is such a reason contained, if ye shall never fall, than ye will have your calling sure. The second argument is taken from the felicity adjoined, which is set forth by the proper cause thereof, that is, by the abundant entrance into the everlasting kingdom of Christ. And this argument strengthens both the conclusion and also the foregoing argument, after this manner: If ye have abundant entrance into the everlasting kingdom of Christ, than ye shall never fall, but hold your calling sure; But if ye labour to be virtuous and to do good works, ye shall have abundant entrance into the everlasting kingdom of Christ: therefore if ye labour to be virtuous and to do good works, ye shall never fall, but have your calling sure. But before we consider the conclusion itself which the Apostle lays down, there comes the manner to be observed, how he doth propound it, that so it may work the deeper. Now the manner is showed in that title which he gives unto the faithful, when he calls them brethren, which is not only a title of good will, but of some special and singular love, such as useth to be betwixt these men that are most nearly joined together.  
Obser. Here we may observe in general, That our exhortations must be seasoned with love and good will; but more especially it affords us this Observation, That there is not a more brotherly office, then to stir up and bring those that we love, to labour and endeavour to lead a Christian life.  
Reason 1. Because by this means they are delivered from the greatest evils, james 5. 20.  
2. Because they are made partakers of the greatest good, as it appears in the text.  
Use. 1. This may serve to admonish us, to take in good part such exhortations and admonitions that are given us, whether they be in public or in private.  
2. To exhort us, to season our exhortations and admonitions after this manner, and so to be more frequent in these duties. For oftentimes he that neglects these duties, shows that he doth hate his brother and is his enemy; they being proper to brethren, and the nearest and dearest friends, Levit. 19 17.  
The Doctrines arising herehence.  
Doct. 1. The assurance of our calling and election i●●thing greatly to be desired.  
This is gathered from the text: because Peter in this exhortation presupposeth some such desire in the faithful, and then stirs them up to a more fervent and earnest desire of it.  
Reason. Because our happiness and all spiritual good things are greatly to be desired, and they depend upon this assurance of our calling and election. For election is the free love of God, whereby he intends saving grace, or supernatural blessings unto u●. Our calling is the manifestation of that love by the application of this saving grace. The assurance of both consists, 1. in God's unchangeable purpose, 2 Tim. 2. 19 The foundation of God standeth sure. 2. In the effectual operation, which those blessings of God have in us, as in that place of Timothy, that foundation hath this seal, that whosoever calls on the name of Christ, should depart from iniquity. 3. In assurance of faith, confidence, and experimental knowledge, which we come to have both of G●ds purpose towards us, and the effectual and saving operation thereof in our hearts.  
Use 1. This may serve to condemn those that have no affection at all unto these spiritual good things, but rest well pleased in the things of this world. They are like unto the rebellious Israelites, who more desired the Onions and Garlic of Egypt, than the Milk and Honey of the promised Land, or the celestial Manna, Numb. 11. 5, 6. They are far worse than the Prodigal Son, if they always rest satisfied with the Sw●nes husks, and never desire the bread that is in their father's house, Luke 15. 16. 17.  
2. To exhort us, to labour for a spiritual hunger and thirst after these spiritual good things: God himself shows us the best means, wh●, when he would stir up the people of Israel to desire the promised land, forthwith commended unto them the riches of the land▪ wherewith it did abound: so also should we always set before our eyes those innumerable blessings, which depend upon our calling and election.  
Doct. 2. It belongs to our duty to make this our calling and election sure.  
Give diligence. Not as they are in the purpose of God, but as they havean effectual operation in us, whereby they are certainly manifested and sealed unto us; and this is the reason why our calling is set before election: for although election be eternal in God, and our calling be in time; yet we come to know our calling before our election, and the knowledge of our election depends upon the effectualness of our calling.  
Reason 1. Because although God himself causeth this, yet he doth it partly by moral persuasions and by those means wherein our endeavour is required.  
2. Because there ar● no effects of our calling and election, which are not also our effects, because God makes us to do them.  
3. Because that very thing which God doth in this kind, we are in some sort said to do, if we beg it of him by continual prayer.  
4. Because God's confirmation of it is such, that it requires also the like confirmation of us. God confirms our calling and election by his promise, his covenant, Sacraments, oath, and spiritual pledge: And these things do in like manner require of us our promise, and vow, to cleave unto God, our covenant, faith, and endeavour, and all those things whereby we may be confirmed in that communion which we have with God.  
Use 1. This may serve to comfort us, because the certainty and assurance of our calling and election is not only possible for us to attain unto, but also commanded us; so that nothing is more pleasing unto God, then that we should labour to be more and more assured of these things: for this is the end both of the promise and the precept.  
2. To reprove those, that either altogether neglect this primary duty of the faithful, or take such slight care of it, that they must needs always waver in their minds touching those things whereof they should be most assured. Dangerous is that doctrine of the Papists, that holds men's minds always in suspense, both in life and death. For in life they accuse this firm confidence of presumption, and in death they leave wretched men in doubt, how long they shall be tormented in Purgatory.  
3. To exhort us to this labour and diligence; and indeed this endeavour is inseparable from a true and lively ●aith: for look how it is amongst men; if one did believe that he had an inheritance left him by his Father, or any other, he would never be at quiet, till he had gotten it assured unto him, according to the laws and customs of the country wherein he lives, so is it with the faithful also touching these spiritual good things.  
Doct. 3. All those, and those alone, make their election sure, that make their calling sure.  
These two God hath joined together, as the Apostle doth in this place, so that no man ought or may disjoin them. Hence election and calling are taken sometimes in the Scriptures for one and the same, as 1 Cor. 1. 26, 27. that which is called c●lling, verse 26. is called election, verse 27. There is indeed an outward and ineffectual calling, which is many times separated from election, as when it is said, Many are called, but few are chosen. But effectual and saving calling hath always a sure connexion with election, 〈◊〉 Rom. 8. 3●. and 11. 28. 29.  
Reason. Because this calling is nothing else but the operation of God, whereby in time he begins to ●●●cute that purpose of election, which he had decreed from ●v●●lasting.  
Use 1. This may serve to reprove 〈◊〉 that are wont to boast of their election and predestination, 〈◊〉 in the mean time they never look after their calling 〈◊〉▪ to demonstrate it either to themselves or others 〈…〉, whatsoever men say of their election, if they 〈…〉 assured of their calling.  
2. To comfort all the faithful that are penitent, con●e●●ed, and called, because all those may and aught to be sure of th●●● election.  
Doct. 4. An endeavour to abound in virtue, and to do good works is the only means to make our calling and election sure.  
This is gathered from these words, If ye do these things▪  
Reason 1. Because these are the proper effects of calling and election.  
2. They are the causes of that knowledge which we have of our calling and election. For the knowledge and assurance of these things depends upon the reflex act of our understanding, whereby we see in ourselves the marks and signs of effectual calling, and consequently of eternal election. Hence this assurance increaseth and decreaseth in us, according as our endeavour to abound in virtues, and to do good works is greater or lesser.  
Use 1. This may serve to refute those, that teach that the assurance of election crossett the practice of piety, whereas there is as great an agreement betwixt these, as is betwixt the effect and the cause, which absolutely agree.  
2. To condemn those, that from this doctrine of the assurance of election, take occasion to cast off all care of piety: these are they that the Apostle speaks of, c. 3▪ v. 16. who being unlearned and unstable, wrest the Scriptures unto their own destruction. Although the election of God be sure in itself, yet no man is sure of it without the practice of piety. Then again the certainty of election that is in God, makes this certain, that no man shall ever be saved by virtue of election, unless there be in him the practice of piety: such words or thoughts are certain tokens of a profane soul, which neither cares for election nor salvation, nor hath any fear of God. For whereas it is alike certain with God, how long every one of us shall live in this world, yet there is non●●●●t cares not for his life, or useth not the means to live, unless he be quite mad: so from the certainty of election none concludes after such a manner, unless he be altogether profane.  
3. To exhort us, to stir up ourselves more and more to do these things, whereby we shall receive so great fruit and benefit.  
Doct. 5. By labouring to do these things we are fore-armed against the dangers of all temptations.  
If ye do these things, ye shall never fall.  
Reason 1. Because we are never led into temptation without our own fault, and consequently without the neglect of this duty.  
2. We are never led into temptation, unless we have first tempted God, by forsaking those means, whereby we might be upheld and preserved.  
3. God can and will defend those that fly unto him, and that seek him in his ways. Hither tend those frequent promises, such as are Psal. 15. the last words, and Psal. 16. 8.  
Doct. 6. The more we are freed from the falls of sin, the more are we assured of our calling and election.  
This is gathered from the opposition, which is made betwixt the assurance of our calling and our falls.  
Reason. The reason is taken from the contrariety; for like as the more the darkness is dispelled, the more the light increaseth, and on the contrary; so is it in these things.  
Doct. 7. Look what progress we makein grace and virtue, so much progress do we make in glory and happiness.  
This is gathered from the connexion of the eleventh verse with the former, the force whereof consists in this, that by adding virtue unto faith, and knowledge unto virtue, we shall add also something unto that participation, which we have in the kingdom of God: where it is to be observed that the same word is used in this eleventh verse, where he speaks of glory, that was used, verse 5. where he spoke of virtue; there it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Reason. The reason is, because as in evil the sin is never separated from the punishment, but in the sin itself there is the spot or blemish, which is like unto misery; so also in good the obedience and virtue is never separated from the reward. For it hath always joined with it that consolation which pertains to the reward of happiness.  
Use. 1. This may serve to comfort us against the afflictions of this life; for although the faithful receive no reward from this world, by reason of the iniquity of men, but hatred, disgrace, contempt, and persecutions: yet they may rest well contented in this, that they shall not only receive an ample reward in the life to come, but also they shall receive it in some sort in this life present▪ Matth. 5. 10. 12. & 19 29.  
2. To exhort us to labour to increase in piety, for as much as this labour is not in vain, but hath its reward even in this present world, 1 Cor. 15 last.  
Doctor 8. This happiness consists in being made partakers of the everlasting kingdom of God.  
By the kingdom of God is meant properly that condition into which the faithful are translated by their effectual calling: now seeing there are no degrees of this condition, this kingdom is distinguished into the kingdom of grace, and the kingdom of glory. Into the kingdom of grace, because the preaching and ministry of the Gospel is the efficient cause thereof, therefore the Gospel itself is called in Scripture the kingdom of God, and because the Church is the proper subject of this state and condition, therefore the Church is also called the kingdom of God; and because spiritual grace hath the chief part in this condition, therefore that also is called the kingdom of God, Rom. 14 17. but most properly the condition itself is the kingdom of God. And it is compared to a kingdom rather than to a Democracy or Aristocracy, or any other society.  
Reason 1. Because of the dignity and splendour which it hath.  
2. Because the rule or government is in the power of one. For although it is called sometimes the kingdom of God, sometimes the kingdom of our Lord Jesus Christ, as in this place; yet they are not made two Kings as touching the essence, but thereby it is showed that he hath a singular charge in this kingdom.  
3. Because the laws and edicts of this society are altogether Kingly and Monarchical; the seals also, and all things that pertain to this government, bear the effigies as it were, or image of one King.  
Use 1. This may serve to comfort the faithful, who should think with themselves, and often call to mind, unto what a great happiness they are called. For that which David said heretofore, 1 Sam. 18. 23. Seemeth it to you a light thing to be a king's son in law? that may all the faithful say of themselves in respect of this kingdom, that it is not a light thing to be made Citizens of this kingdom, and especially seeing we are poor and vile creatures, the greater will our comfort be, when we consider the glory and eternity of this kingdom. The glory is such that the kingdoms of David and Solomon, even in the greatest glory that ever they had, were but imperfect representations and shadows as it were of this kingdom. For they were but types of it. So great is the glory of this kingdom, that all the Citizens and Subjects thereof are in some sort Kings, Apoc. 1. 6. The eternity is such, that neither in whole nor in part is it liable unto an end, or any essential change. Compare all the kingdoms of the Persians, Medes, and Grecians, all which are abolished; this kingdom of God alone continues for ever.  
2. To reprove those, that profess themselves Christians, and yet live so as if they were under no laws, & did acknowledge no King. For as this is reckoned as the cause that the Israelites did run into all kind of wickedness, because there was no king in Israel, but every one did that which was right in his own eyes, judges 17. 6. & 18. 1. So also do these men as it were proclaim, that they neither acknowledge Christ nor God for their King, while they do that which seems right in their own eyes, not caring whether it do please God, or displease him. Such men must expect that sentence of Christ, which is laid down, Luke 19 27. Those mine enemies which would not that I should reign over them, bring hither and slay them before me.  
3. To exhort all to seek this kingdom of God above all other things, according as Christ bids us; first seek the kingdom of God. And not only the happiness of those that are admitted to be partakers of this kingdom, but also the misery of all those that are excluded from it, should be an argument to persuade hereunto: for there are two spiritual kingdoms, and every man must needs be a subject of one of them: the kingdom of light and the kingdom of darkness; the kingdom of righteousness and grace, and the kingdom of sin; the kingdom of God, and the kingdom of the Devil, who is called the Prince of this world. All those that are excluded out of the kingdom of God, of grace and salvation, are necessarily included in the kingdom of the Devil, sin and darkness; and deservedly doth this befall all unbelievers and impenitent men, according to that commination, Deut. 28. 45.  
Doct. 9 The faithful must seek not only to have an entrance into the kingdom of God, but also an entrance in a plentiful and abundant manner.  
Men may be considered to be in a fourfold condition in respect of the kingdom of God. For some are very far off from it: namely, such as the Apostle speaks of, Ephes. 2. 12. That are without Christ, and without God, aliens from the Commonwealth of Israel, strangers from the covenants of promise: such are all those that either understand nothing at all of those things which pertain unto this kingdom, or else nothing care for them, having their consciences feared as it were with a hot iron, as the Apostle speaks, 1 Tim. 4. 2. Others there are which come near unto the kingdom of God, although they are not partakers of it, such as that Scribe was of whom Christ saith, Mark 12. 34. that he was not far from the kingdom of God; and King Agrippa, Acts 26. 28. Others there are that enter into the kingdom of God by faith and repentance, john 3. 3. He that is borne again seeth the kingdom of God, that is, he enters into it, as it is, verse 5. But then again others there are, (with whom also in that respect God is very well pleased,) that do not only enter into it, but enter in a plentiful and abundant manner, as in this place. The difference betwixt these two last sorts is such, as is betwixt those that make entrance only into the borders of a country, and those that go even into the most inward parts of it: or as is betwixt those that make entrance only into a discipline, and those that have throughly learned, and do exercise the very mysteries thereof. This Doctrine is confirmed, Colos. 3. 15▪ 16. And to that purpose is that in Col●s. 1. 9  
Reason 1. Because these spiritual things are such, that they can never exceed measure: there is nothing in them too much.  
2. They are of such a nature, that they do whet and stir up the desire, so that whosoever hath tasted the sweetness of them, doth still desire to be more and more filled with them, until he shall come to the highest perfection, as we may see in their examples, who in this respect are most commended in Scripture.  
Use 1. This may serve to reprove and condemn those, to whom the bare profession of piety seems to be enough and too much, that fear lest they should be too godly, that is, lest they should be too happy: this is a certain token of a carnal mind.  
2. To exhort us, 1. To give God thanks, that he hath not only admitted us into the suburbs, as it were, and gates of this kingdom, but hath also revealed unto us those things which are more inward and secret. 2. To be diligent and careful, that we do not neglect or despise so great grace, but day by day earnestly to strive to make a greater progress in this kingdom, which we shall do, if we be more diligent and religious in those exercises, whereby this kingdom is advanced.   

Verse 12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.  
Verse 13. Yea, I think it meet as long as I am in this tabernacle, to stir you up, by putting you in remembrance:  
Verse 14. Knowing that shortly, I must put off this my tabernacle, even as our Lord jesus Christ hath showed me.  
Verse 15. Moreover, I will endeavour, that you may be able after my decease, to have these things always in remembrance.  
The Analysis.  
IN the former words the Apostle had given a reason of his exhortation, why all the faithful should embrace it: and in these words he gives a reason of the same, why he should use it unto them; which reason he delivers by way of anticipation, whereby he meets with a close objection by a kind of modest excuse, or by removing the cause which they might suspect, why he should put them in remembrance of these things, namely, because he did think they were ignorant and unstable. Now he shows that this was not the cause, in these words, though ye know them, and be established in the present truth. And then he brings divers true causes that moved him to make this exhortation unto them. 1. The great profit that would redound unto them by the performance of these duties whereunto he exhorts them. This reason is intimated in that causal particle, whereby he joins these words with the former, wherefore, that is, for those benefits sake which you shall receive by this means, I thought it my part to put you in remembrance of these things after this manner. 2. The second reason, which depends upon the former, is the desire and care that he had to further their good; this is intimated in these words, I will not be negligent. 3. The third reason is t●ken from the duty of the Apostle, because justice and equity required this of him, in these words, I think it meet. 4. The fourth reason is taken from the opportunity of time, which he had now, and was not long to continue; that he had it now, he shows in these words, as long as I am in this tabernacle; that it was not long to continue, in these words, Knowing that shortly I must put off this my tabernacle, which he confirms by the testimony of Jesus Christ. 5. The fifth reason is taken from the fruit which this exhortation might bring forth; which is set forth by the adjunct of time, that it would be profitable unto them, not only while Peter lived, but also after his death, after my decease to have these things always in remembrance, verse 15.  
The Doctrines arising herehence.  
Doct. 1. In our exhortations and admonitions, we must not only look unto it, that that which we say be just and right, but also that we speak it with a right mind and good intention, and that it may so appear also unto those with whom we have to do.  
This is gathered from the scope of this text.  
Reason 1. The first reason is taken from our duty; for that which is good in itself, becomes evil unto us, and our duty is turned into sin, unless quod bonum est bene agamus, we do that which is good after a good and right manner: as if a man out of anger, hatred, envy, or a desire to disgrace him, or pride, should tell his neighbour of any vice, or stir him up to do his duty.  
2. From the profit of our neighbour, or the benefit of our admonition and exhortation. For it depends oftentimes upon the mind or manner of doing it, which is chiefly looked unto in such like duties; so that they do either make way for our neighbours receiving it, or cast an obstacle in the way to hinder him from receiving it.  
Use. This may serve to reprove those, that never exhort others but for revenge sake, when there is some contention and strife betwixt them; and then they please themselves most in reproving other men's vices, when they should not, and when they should, they are altogether silent.  
Doct. 2. We must put our neighbours in remembrance of those things which make most for their good.  
This is gathered from that particle, Wherefore.  
Reason. Because admonition and exhortation are according to their nature, works of charity, and tend unto the good of our neighbour: therefore we should use it most unto those from whom we may expect most good.  
Use 1. This may serve to reprove those, who, if their neighbours do any thing unseemly or uncivilly, or to the loss of their honour, or some outward profit, do presently take notice of it in them; but never look after those things that do most pertain to the kingdom of God: those things indeed should not be neglected, but these things should chiefly be looked after.  
2. To exhort us, in those things which pertain to the kingdom of God, and the salvation of souls, to have an especial care of our duty towards our neighbour. Hitherto belongs that which Peter saith, that he would not be negligent, that is, that he would never lay aside the care of these things: which although it did in a special manner pertain to the duty of Peter, an Apostle, and other Ministers of the word, yet it is proportionably to be extended to the common duty of all Christians, because the reasons which strengthen it, are for the most part common.  
Doct. 3. In justice and equity we are bound to put one an●ther in remembrance.  
This is gathered from these words, I think it meet: for although it doth not pertain unto that particular justice, which consists in the equality of the thing received and repaid, yet it is called justice, because it hath as strong an obligation, as any thing that is due by justice, Rom. 1. 14.  
Use. This may serve to reprove those that account it a sin to be negligent in paying debts, but make no account of the neglect of this duty.  
Doct. 4. They that are learned and also established in the truth, do yet stand in need of admonitions and exhortations.  
This is gathered from these words, though ye know them and be established in the present truth.  
Reason 1. Because they are not so learned and established, but that they may be yet farther instructed and established.  
2. Because if they had all knowledge and also faith, yet their will and affections must be by these means stirred up unto their duty. For our will is like unto a slow and dull servant, to whom it is not enough once to hear the commands of his master, but they must be often told him. Then again, if they had not only all knowledge and saith, but also a most ready will and affections, yet because they are continually assaulted by temptations, they have need on the other side of continual remembrances and puttings in mind, to strengthen them. The speech of the Captain and the sound of the Trumpet, and such like excitements, do put some courage even into the most valiant soldiers.  
Use 1. This may serve to reprove the pride of those men, that put such confidence in themselves in their own knowledge and faith, that they do utterly contemn such kind of helps.  
2. To exhort all to be constant and diligent in the hearing of Sermons. For if there be any that abound in knowledge, and perhaps exceed the Preacher himself, so that they cannot be taught any more by him, yet they may be stirred up by admonitions and exhortations, and in that respect they should always be present there; but much more should they, that are not yet learned and established in the truth.  
3. To direct, as well the Preachers as the hearers, not only to teach the truth, but also to bring a word of exhortation always, that is, to apply it to the use of the truth which they deliver, and then the hearers, to come unto Sermons, not as being greedy of novelty or speculation, but being prepared before hand and ready to receive exhortations and admonitions, and to turn them into practice.  
Doct. 5. We must take hold of the opportunity of time, which we have, diligently to exercise such Christian duties.  
This is gathered from these words, As long as I am in this tabernacle. So Gal. 6. 10. John 9 4. & 12. 35.  
Use. This may serve to admonish us, not to defer or put off the time of our repentance and obedience, 2 Cor. 6. 2. Psal. 95. 7, 8.  
Doct. 6. The nearer we come to the end of our life, the more diligent should we be in Christian duties.  
This is gathered from the words following, Knowing that shortly I must put off this my tabernacle.  
Use. This may serve to exhort us, always to be diligent, for as much as we are never far from putting off this our tabernacle; for although we are not expressly told, as Peter was, how soon this shall be, yet we are told that it shall not be long; and it may happen sooner unto us, than it did unto Peter, who wrote this Epistle.  
Doct. 7. We should labour in our life, that some fruit of our life may remain in the Church after our death.  
This is gathered from verse 15. We cannot all profit the Church by our writings, as Peter did, but yet through God's grace we may either by some other works, or at least by our good example leave some sweet smelling favour behind us, that may be pleasing and accepta●●e unto those that remain.  
Use 1. This may serve to condemn those, that live so corruptly and wickedly, that even after their death they are a scandal and offence unto those that knew them.  
2. To exhort us, (and to comfort ourselves in it,) to carry and behave ourselves piously and holily while we live, because God's glory is thereby advanced, not only while we live, but also after our decease.   

Verse 16. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord jesus Christ, but were eye-witnesses of his Majesty.  
Verse 17. For he received from God the Father, honour, and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.  
Verse 18. And this voice which came from heaven, we heard, when we were with him in the holy mount.  
The Analysis.  
IN these verses is contained the reason and cause of those things, which he had spoken of before, as it is manifest by the causal particle For. Now he had said before, 1. That all the faithful must add virtue unto faith. 2. That he had a just reason why he should so seriously stir them up unto this duty; and in these words he shows the reason and cause of both, which is taken from the certainty that is in the things themselves, and the assurance that all the faithful may have of those things that were proposed unto them to believe. The certainty is set forth first by something unlike it, that is, by cunningly devised fables. Secondly, by the testimonies of the Apostles, who were both eye-witnesses, and care-witnesses of these things. Eye-witnesses, in these words, we were eye-witnesses of his Majesty. Eare-witnesses in these words, and this voice we have heard. The sight and hearing of the Apostles, wherein lies the foundation of the testimony, are set forth first by their objects: The object of their sight was the majesty of Christ, the object of their hearing was a voice which came from Heaven concerning Christ. Secondly by the cause, which was God the Father, communicating glory unto Christ both by word and deed, Verse 17. Thirdly, by the circumstances of time and place, When we were with him, etc.  
The Doctrines arising herehence.  
Doct. 1. Cunningly devised fables are sometimes proposed in the Church in steed of the truth of God.  
For this is the reason why the Apostle clears himself from all suspicion of such like fables, because there were many at that time, and many would come afterwards, that would deceive the Church with such like fables, 1 Cor. 2. 1. Where Paul saith that he came not with excellency of speech, thereby closely rebuking some false Apostles and Preachers, who did affect nothing else but a show of eloquence. So in this place Peter makes mention of fables, by reason of such impostors, 1 Tim. 1. 4. & ●. 4. Tit. 1. 14. Such were the fables in the Church of Rome▪ that are contained in their golden Legends of S. Francis, Dominick, and innumerable Saints and Virgins, with the miracles that were done by them. For such like fables were wont to be heretofore, and yet to this day also in many places are proposed unto the people in stead of the word of God.  
Use 1. This may serve to admonish us, not to receive all things that are proposed, without trial and examination: for so we may embrace fables in steed of the Gospel.  
2. To exhort us, to give God thanks, that we live in those Churches, out of which all such old wives fables are wholly removed, and wherein nothing is proposed but the sincere word of God.  
Doct. 2. All those professors of the faith that do not add virtue unto faith; and all those Preachers that do not with zeal and constancy stir up the faithful to labour for virtue, do greatly dishonour the Gospel, as if it were of the same nature with cunningly devised fables.  
This is gathered from the connexion of these words with the words foregoing, which were explained in the Analysis. For this is the force of the Apostles reason; If I did account the truth of the Gospel like unto a cunningly devised fable, I could not so earnestly, and with such constancy stir you up to embrace and adorn it; nor could ye receive those things that we have spoken of, without an endeavour to abound in virtue, if ye did not account them like unto cunningly devised fables.  
Use 1. This may serve to admonish, 1. All Preachers to beware of carelessness and negligence in stirring up the people unto piety. And 2, All the faithful also to beware of lukewarm and unfruitful profession of the faith. For neither of ●hem can be without an implicit and virtual blasphemy, And they that so carry themselves, although they do not in words▪ yet they do in their deeds confess, and make it to appear, that they make no more account of the Gospel, then of an old wife's fable.  
2. To exhort us, to give all diligence to sanctify, as it were, the Gospel of Christ which we profess, and to show it in our lives, that we think far otherwise of the nature of it, than the profane multitude doth.  
Doct. 3. The sum of the Gospel consists in declaring the power and coming of Christ.  
This is gathered from these words, We made known unto you the power and coming of our Lord jesus Christ. For his power hath respect unto his divine nature, together with the effects thereof, Rom. 1. 4. And his coming hath respect unto his humane nature, together with the end and benefit of his incarnation. Now if these two be joined together, namely, that Christ came to save us, and that he came with power, so that he had all sufficiency & efficacy at his coming, nothing more can be desired to comfort the faithful.  
Use 1. This may serve to admonish, 1 Preachers, to make the power and coming of Christ the centre as it were of all their Sermons. The Apostle, 1 Cor. 2. 2. Determined to know nothing save jesus Christ and him crucified, & then also, 2. the hearers, to have a special eye unto that in the hearing of Sermons, how they may profit in the understanding of this mystery.  
2. To exhort us, to fetch all the obedience which we perform unto God, from him as from the fountain. For whatsoever duties flow not from the power and coming of Christ, are not Evangelicall, but are infected with hypocrisy, or consist in civility.  
Doct. 4. The certainty of this Gospel, even as it may be had after the manner of men, is as great as any we can have of any things that are done and passed.  
This is gathered from these words; We have seen, we have heard. For it is confirmed by the testimony of those, that sensibly perceived it; who by the confession of all were men at least worthy to be believed, having no reason to witness any otherwise then the thing itself was; in regard that they could not expect to receive any profit thereby from men; and being such as confirmed it unto us, not by the bare testimony of their words, but also with their life and blood: so that even after the manner of men we may be as certain of the Gospel as we are, that there was sometimes a Monarchy of the Assyrians, Grecians, Romans: that there were Captains, and Knights, of such and such a country, or the like.  
Use 1. This may serve to reprove and condemn the perverseness of men, who easily believe all other things, though there be but weak arguments to confirm it; but they can scarce be brought to receive the Gospel of salvation.  
2. To exhort us to strengthen our faith with such like reasons, even to the full assurance thereof, 1 john 1. 3, 4. For although we ourselves have not seen these things, yet we must as strongly and firmly believe them, as if we ourselves had seen them with our eyes, john 20. 29. This pertains unto the thankfulness which we owe u●to God, that he would not barely declare unto us his will, but also confirm it by testimonies, Luke 1. 2. For this was one of the special offices of the Apostles, to witness those things which they had seen of Christ, Acts 1. 22. & 2 32.  
Doct. 5. A great Majesty was sensibly perceived by the Apostles.  
This is gathered from these words, We have seen his Majesty. So great was this Majesty, that the Disciples could not bear it, Matth. 17. 6. It astonished and amazed Peter, Mark 9 6.  
Use 1. This may serve to instruct us, to conceive by this proof, how great the glory and Majesty of Christ is now in Heaven, how great it shall be at the last day, and how great we also shall be made in the life to come.  
2. To exhort us, to have Christ in high estimation: We have no cause to be ashamed of so great a Majesty; according to that of our Saviour; If any one be ashamed of me in this adulterous generation, him will I be ashamed of before God and his Angels.  
Doct. 6. This majesty was expressed in those words of God, This is my beloved Son in whom I am well pleased.  
In these words is contained both the power and coming of Christ, whereof the Apostles witnessed, and wherein is contained the sum of the Gospel, as we said before. This is gathered from the connexion of the words, which these have with the former, We made known, etc. For in the title of Son is declared the honour and glory of Christ, where he is called this my Son: in the title of beloved is showed the coming of Christ, and the end thereof, namely, to reconcile us unto God, and make us beloved of him: whence he is called, My beloved in whom I am well pleased. By the title of Son is chiefly signified the kingdom of Christ, by the title of beloved in whom I am well pleased, is signified the Priesthood of Christ; and by the third thing which is added, Mat. 17. 5. is signified his Prophetical office: hear ye him. And that which is there expressed, is here understood; so that there is nothing in Christ and the Gospel which may not fitly be reduced to these few words.  
Use 1. This may serve to instruct us, for the building up of our faith, to have always in our minds that divine voice; for therefore came it twice from Heaven, once in the Baptism of Christ, and once in this transfiguration which Peter hath reference unto in this place: All the word of God indeed comes from him, but there are some parts of it which come from him unto men in a more special manner, that is, immediately. Such was the Decalogue in the Old Testament: such was the voice, john 12. 28. and such was this voice that was twice repeated: Now as we should magnify every word of God, so in a special manner should we observe and take notice of such words as these.  
2. To admonish us, to depend upon Christ alone, and to have recourse unto him only, in those things which pertain unto our salvation. 1. Because such a testimony was never given of any one besides Christ. 2. In this testimony, power, honour, and glory is so given unto Christ, that it is denied unto all others: for the demonstrative particle that, as it is in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath an exclusive virtue, as touching all others, excluding all others from being partakers of it.  
Doct. 7. This voice of God did effectually bring honour and glory unto Christ.  
This is gathered from these words, He received from God the Father honour and glory, when there came such a voice unto him.  
Reason 1. Because the testimony of God is infallibly true.  
● 2. There is joined with it omnipotent power, when it is said to come from the excellent glory.  
Use 1. This may serve to instruct us, by faith to rely upon every testimony of God. For that which God promiseth or any way witnesseth, is as sure as that which we have already received or do see brought to pass. We may oftentimes doubt of men's words, because they have neither perfect truth, nor perfect power: but the excellent glory of God, whereof mention is here made, requires far otherwise of us.  
2. To exhort us, for the confirmation of our faith, to have always in our eyes the excellent glory of God, whereby he can and also will do whatsoever he hath said.  
Doct. 8. Those things which pertain unto the kingdom of Christ, are so holy, that they make the place itself, wherein they are declared, in some sort holy.  
This is gathered from these words: in the holy Mount. For this Mount was not holy, but by this transfiguration, and this voice that came from heaven, Exod. 3. 5. john 6. 3.  
Use 1. This may serve to reprove the stupidity of those, that are nothing taken with such things as these that are so holy.  
2. To exhort us, reverently and religiously to prepare ourselves, and apply our minds unto holy exercises, Eccles. 5. 1.   

Verse 19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts.  
Verse 20. Knowing this first, that no prophecy of the Scripture is of any private interpretation:  
Verse 21. For the prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the holy Ghost.  
The Analysis.  
PEter had before proved the certainty of the Gospel by the testimony of the Apostles, who were eye-witnesses and eare-witnesses of it; now he proves the same certainty by the testimony of the word of prophecy; which he sets forth, 1. By the adjunct of stability, and that in comparison to the testimony of the Apostles, in respect whereof this word of prophecy is said to be more sure. 2. By the duty adjoined which is due unto this word of prophecy, namely, a religious heed and attention which should be given unto this word. which attention is declared, 1. By the end and use of this word of prophecy, which is by way of comparison set forth by the use of a light, 2. by the helping cause, 3. By the esteem which we should have of the Prophecy of Scripture, verse 20, 21. namely, that it is by the instinct of the Holy Ghost▪ which is set forth by those Prophecies that are contrary thereunto, namely, such, as are of private interpretation, or by the will of man. By prophecy is meant, not the foretelling of those things, that depend upon any natural causes, (for so the Astrologers and Physicians can foretell many things, being skilful in the natural causes,) nor of those things that depend upon the will of any creature (for so those that know other men's counsel, may foretell many things, probably at least) but prophecy is a foretelling of those things, that depend only upon the will of God, and can be known by God alone, and those to whom he hath revealed it. By the word of Prophecy is meant the Prophecy of holy Scripture, as it is expressly set down, verse 20. which is distinguished in this respect not only from false prophecies, but also from other true ones, which were never in the Canon of the Scripture.  
The Doctrines rising herehence.  
Doct. 1. The word of Prophecy is a more sure testimony than the testimony of any men, or of those things that our senses themselves can give us.  
This is gathered from the comparison which is here made betwixt this testimony and that which went before. But it is said to be more sure, not more true: because that which the Apostles witnessed, was as true; but their testimony did not carry with it so great a confirmation of the truth.  
Reason 1. Because it appeared not so much to be a divine testimony, being not as yet expressed in the Scriptures.  
2. Because it could not prevail so much upon the minds of the Jews, as the word of prophecy, which had now for many ages been as it were habitually confirmed in their minds.  
3. Because the testimony of one that foresaw the truth, hath more divine operation in it, than the testimony of him that witnesseth what he hath seen or heard being present, joh. 5. 36, 39 There are three degrees of testimonies, 1 Of john. 2. Of the works of Christ. 3. Of the Scripture or word of prophecy. The testimony of works is said to be greater than the testimony of john, and the testimony of the Scripture by way of gradation is intimated to be greater than both.  
Use 1. This may serve to instruct us, in all those things that pertain unto faith and our salvation to depend only upon the Scriptures, because nothing can be more sure.  
2. To exhort us, to give God thanks, that he hath not only made known unto us his truth, but hath also confirmed it by strong and sure reasons, and in all respects hath had regard to and provided for the weakness of our faith.  
3. To reprove many Christians, which do too much stagger and doubt of these truths. For there appears such a wavering and doubting of the mind, where the life is doubtful and uncertain, and is not surely grounded and ordered according to the rules of Christ. Now we should be as sure of these matters of faith by the Scriptures, as we are of those things that we ourselves see now present before our eyes; and go on as firmly and constantly in the way of Christ, as if we did now with our eyes see Christ himself, and all those things that he hath promised us; or as if we did now hear that voice, Arise ye dead and come to judgement.  
Doct. 2. The prophecy of the Old Testament gives a most sure testimony of the power and coming of Christ.  
This is gathered from the reference which this 19 verse hath to verse 16. So Luke 1. 20. Acts 3. 18, 24. & 10. 43.  
Reason. 1. The greatness of this mystery, which was such, that it must not be showed on a sudden to the world, but, for dignity sake, as it were, by such like messengers going before.  
2. That it might the more appear that these things come from God, who was the only author of such like prophecies.  
3. Because the salvation of the people of God from the beginning of the world depended upon the believing of this mystery.  
Use 1. This may serve to instruct us, to confirm our faith more and more by such like arguments.  
2. To exhort us, highly to esteem of this mystery, because God himself always made such reckoning of it, that he would have his Prophets from the beginning of the world to be exercised in the declaration of it.  
3. To admonish us, that it should never seem tedious unto us, to hear and meditate upon those things, which pertain unto this mystery, seeing God would have this always pressed by all his Prophets.  
Doct. 3. It is most praiseworthy in Christians always to give diligent heed unto the Prophecies and the rest of the Scripture.  
This is gathered from these words: Ye do well that ye take heed. By taking heed is meant, 1. A search and inquiry after the sense of the Scriptures, or the truths that are contained in them. 2. An applying of those truths unto the ends and uses whereunto they serve. 3. A religious affection of the mind, whereby the conscience is subdued unto those truths as unto the rules of faith and manners: now they do well, that do thus give heed unto the Scriptures.  
Reason 1. Because this obedience pleaseth God.  
2. Because they provide well for themselves, to be directed unto eternal happiness.  
Use 1. This may serve to refute the Papists, and some other foolish men, who deny that they do well, which give heed unto the Scriptures.  
2. To reprove all profane and worldly men, who take great care about their worldly profits, or their carnal pleasures, but give little or no heed at all unto the Scriptures.  
3. To exhort us, to stir up in ourselves daily this care of attention.  
Doct. 4. The Scripture is a light shining unto those that religiously give heed unto it.  
This is gathered from these words; Take heed as unto a light that shineth. Now it is called a light,  
Reason 1. Because it is clear and manifest in itself.  
2. Because it makes all other things clear and manifest.  
3. Because it enlightens also the eyes of our mind, so that we are able to behold the heavenly mysteries of the kingdom of God.  
Use 1. This may serve to refute the Papists, who tax the Scriptures of obscurity.  
2. To reprove and condemn those, that walk in the midst of this light, and yet perceive no more of the things of God, then as if they were in darkness.  
3. To exhort us, 1. To give God thanks for so great a benefit. For God now deals with us, as he did heretofore with the Israelites, in whose dwellings there was light, when in all the land of the Egyptians there was thick darkness, Exod. 10. 22. 23. 2. To walk in this light, not to sleep or have fellowship with the works of darkness, as it is Ephesians 5. 8. 11. 14.  
Doct. 5. The whole condition of this our life hath much darkness in it.  
This is gathered from these words; A light shining in a dark place. We may see the explication of these words in Calvin.  
Reason. Because without the light of the Scriptures and faith we are nothing but darkness; seeing therefore this light is communicated unto us but imperfectly in this life, there must needs be as yet much darkness.  
Use 1. This may serve to admonish us, not to puff up ourselves with the opinion of knowledge, but humbly to acknowledge our imperfections.  
2. To exhort us, so much the more diligently to give heed unto the light.  
Doct. 6. We must give heed unto the Scriptures, until a greater light be communicated unto us, than we can have out of the Scriptures, that is, until the last end of this life.  
This is gathered from these words, until the day down. Although they were very strongly confirmed, verse 12. Yet they must still give heed unto the Scriptures. Daniel himself, though a Prophet, gave heed unto the Prophecies of jeremy, Daniel, 9 2. Peter himself gave heed unto the Epistles of Paul, c. 3. v. 15. Paul himself had great care of the Parchments, that is, of the volumes and books of Scripture, 2 Tim▪ 4. 13.  
Use 1. This may serve to refute the Anabaptists, who say that the Scriptures are only profitable for novices and young beginners, and not for the stronger.  
2. To reprove those, that rest in that knowledge of the Scriptures, which they have, and seek no farther.  
Doct. 7. Very great knowledge, light and clearness shall be communicated unto us in the life to come.  
This is gathered from the comparison that is made betwixt the life present and the life to come: In the present we have a light as it were in a dark place, but in that to come we shall have full noon as it were, 1 Cor. 13. 12.  
Use. This may serve to exhort us earnestly to desire to come unto that perfection, and in the mean time to exercise ourselves in those things that lead thereunto.  
Doct. 8. The light of the Scripture profiteth none but the faithful.  
This is gathered from these words: Knowing this first, that is, believing, Hebr. 4. 2. No great or noble effect is produced, unless the matter, or the object wherein it should be produced, be prepared before: the seed itself that is cast into the ground, doth not grow, unless the ground be ploughed and harrowed. Besides, whereas the Scripture is a testimony, and the strength of the testimony depends upon the authority of him that witnesseth, the Scripture can be of no force, if the authority of God be not acknowledged in it.  
Use. This may serve to direct us, when we come to the reading or hearing of the Scriptures, always to lift up our minds unto God, and stir up true faith in our hearts.  
Doct. 9 The first thing to be believed is, that the Scriptures are not of any inhuman interpretation, but of divine revelation.  
This is gathered from these words: Knowing this first, etc.  
The Papists and some others gather from this place, that the interpretation of Scripture doth not belong unto private men, but unto the Church, that is, the Pope and the Counsels whom he approves of: but in this sense this place makes most against them: for first it is not here said that a private man may not interpret the Scriptures, but that he may not make an interpretation of his own; now by a man's own interpretation is meant a humane interpretation, that is made by the will of man; as it evidently appears by the opposition, verse 21. So that the Prophets themselves, although they were public Doctors of the Church, yet if they should have said any thing of themselves without the revelation of God, that would have been their own, that is, a humane interpretation: whence also it follows that every interpretation of the Pope, which he takes not from clear Scripture, or hath it not by some extraordinary revelation, is his own in that sense as this word is taken in this place. Secondly, By interpretation in this place is not meant the interpretation of Scripture, that was before revealed, but the revelation itself, as it appears by the 21 vers where this interpretation is made to consist therein, that the Prophets spoke their prophecies as they were moved by the holy Ghost. 3 Peter himself, who in the opinion of the Papists was at that time head of the Church, bids the faithful here, search the Scriptures, he doth not bid them depend upon him, and always look for interpretation. 4 He attributes more and greater strength unto the Scripture, then to his own testimony. 5 He calls the Scripture a light, and the condition of the Church a dark place▪ the Papists on the contrary attribute darkness unto the Scripture, and light and clearness unto the Church. 6 He commends the vulgar sort of the faithful, that they did take heed unto the Scriptures, in these words, Ye do well. But the Papists by this interpretaion debar the faithful from the reading of the Scripture.  
Use 1. This may serve to refute the Papists, that put the Church before the Scripture, and say that the first thing to be believed is, that the Church cannot err.  
2. To exhort us, to lay this foundation firm and sure in our hearts.  
Doct. 10. The holy Ghost moved those men that were authors of the Scriptures.  
This is gathered from these words: As they were moved by the holy Ghost.  
Use. This may serve to instruct us, by continual prayer to seek for the aid of the Spirit, for the understanding of the Scriptures. The Scripture must be understood by the help of the same Spirit, by whom it was dictated, as Hier. Eodem spiritu debet intelligi Scriptura, quo fuit dictata.  
Doct. 11. The men which the holy Ghost made use of, to deliver the Scriptures, were holy men of God.  
Holy, because they were sanctified inwardly, & also set apart to this most holy work. Men of God they were, because they were called by God to this office, and they did declare the will of God, and they did labour also to bring men unto God.  
Use. This may serve to exhort us, to labour to be like unto them, according to our ability, both in holiness, and in zeal of the Lord.    

Chapter II.  

Verse 1. But there were false Prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.  
Verse 2. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of.  
Verse 3. And through covetousness shall they with feigned words make merchandise of you.  
The Analysis.  
HItherto the Apostle propounded an exhortation, and confirmed it also in the foregoing Chapter. In the two following Chapters he strengthens it, by removing the impediments, that might make this exhortation of no effect. And the chief impediments are falls teachers and profane scoffers: of these former he speaks Ch. 2. Of the latter chap. 3. The false teachers he doth first, describe: secondly, reprove: he describes them from the beginning to those words in vers. 3. whose judgement, etc. Then he reproves them, 1 in general in these words, that they are damned men; which he doth afterwards prove, 1 by the usual course of God's justice, from verse 4. to the 10. 2. By their deserts, whereby they bring upon themselves the revenging justice of God, from verse 10. to the end of the Chapter. In the description of the false teachers he makes, 1 A comparison of the like betwixt the false teachers and those that were false prophets among the people of Israel, partly that he might join together this discourse with the former, where he spoke of true Prophets; and partly that he might meet with the scandal which might arise by such seducers; and partly that he might stir up the faithful so much the more, to beware of their seducing. In the first respect, the last words of the former Chapter, and the first of this Chapter, make such a discreet axiom as this; although there were many Prophets among the People of Israel, that were holy men of God, and were moved by the Spirit of God in those things that they spoke; yet among the same people also there were many false Prophets. This discretion is showed in these words: But there were. In the second respect these words make a copulate axiom thus: Like as there were false Prophets among the People of Israel, so also shall there be false teachers among you. In the third respect there is intimated and implicitly contained such a connex axiom as this: If there shall be false teachers among you, like as there were false Prophets among the people of Israel, then must you be alike careful to beware of these, as the Israelites were warned heretofore to beware of them. After that description which is made by way of comparison, follows an absolute description; wherein the false teachers are described by their effects. Which effects have either an immediate reference unto the false teachers themselves, or unto others by them. Those that have reference unto the false teachers themselves, are 1 The bringing in of heresies, which are set forth by their adjunct, that they are damnable, whereof he gives a reason also, taken from the nature of heresies, which is said to be such, that it brings in a denying of the Lord. 2. The second effect is, that they bring upon themselves swift destruction. In respect of others the first effect is, that they shall have many followers, who are pointed out by another effect accompanying this seducing, namely, a speaking evil of the truth, or of the Gospel, which shall come to pass by their means. The other effect is the abuse of those whom they do seduce for gain; which abuse is set forth by the helping cause, namely by feigned words.  
The Doctrines arising herehence.  
Doct. 1. There are always false prophets and false teachers in the Church.  
This is gathered from these words: there were, there shall be.  
Reason. This comes to pass in a threefold respect, 1 in respect of God. 2. In respect of the Devil. 3. In respect of men. First, in respect of God, and that 1 that they which are approved in the Church may be made manifest, 1 Cor. 11. 19 Deut. 13. 3. 2. That the obstinate wicked may perish in their ungodliness and cruelty, 2▪ Thess. 2. 10, 11, 12. 1 Kings 22. 20, 21, 22. Secondly, in respect of the Devil, because he is always the father of lies, and a murderer, and that envious one, which soweth tares among the good seed. Thirdly, In respect of men, because the wisdom of the flesh is enmity against God and his truth.  
The use hereof according to the Apostles intention is twofold:  
Use 1. To admonish us, not to be offended, nor to be top much troubled in mind, when we see heresies to arise in the Church, but to say as the Apostle did, There were, there shall be.  
2. To instruct us, not to believe every spirit, but to try whether they are of God, 1 john 4. 1.  
Doct. 2. Every heresy hath damnation joined with it.  
This is gathered from these words: damnable heresies. Some are more damnable than others, yet all do in their nature tend to damnation. For all are contrary unto the way of truth, whereof mention is made, verse 2. which way alone leads unto life. But there are some heresies which can by no means consist with salvation or eternal life. Hereupon such opinions are by a kind of appropriation called heresies in the Church, that is, opinions altogether damnable. For there is a difference to be observed betwixt things rashly spoken, bare errors in faith, and heresies properly so called. In the heresies themselves also we must distinguish betwixt the materiality, and the formality of it. For to make a formal heresy, for which a man is properly called an heretic, there is required besides an error in those things that pertain unto the fundamentals of religion, a reluctation against the clear light, and obstinacy in that reluctation.  
Use. This may serve to condemn those that under the name of peace and charity, make so little reckoning of the bringing in of heresies into the Church. They would have all things received in and tolerated; which is all one, as if they would for peace and charity admit of damnation itself. For heresies have damnation joined with it.  
2. To admonish us, 1. to take diligent heed that we do not by any means further such heresies. 2. Not rashly or for a light cause to pronounce any man an heretic. 3. As carefully to beware of heresies, as we should of damnation.  
Quest. In the reason which is here given of this property of heresies, that they are damnable, a question is moved, What is meant by denying the Lord? denying the Lord that bought them. For many gather from this place, that all and every particular man were redeemed by Christ, because it is here said that he bought even those wicked heretics: but it may be answered divers ways.  
Answ. 1. That these false teachers were members of the visible Church, and therefore, 1. they accounted themselves such as were redeemed by Christ, and made show of that profession. 2. Men were to account them such, as long as they continued in the Church; and in this respect they may be said to be such as were redeemed by Christ; like as the Apostles are wont to call whole Churches justified, sanctified, and elect. There is not the same reason therefore of all and every particular man, as there was of these.  
Ans. 2. He doth not here speak of Christ properly, as he is Redeemer, nor of the redemption of his blood, but of that right, whereby masters challenge their servants, as having bought them; which may be thus showed: 1. Here is no mention of Christ as being Lord properly, but Master. For in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is properly, a Master in respect of a servant, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord. And these two names are clearly distinguished, jude v. 4. where the same thing is spoken of the same false teachers: there they are said to deny their Dominum & herum Lord and master; although he may be called their Herus, Master, he is not properly called their Dominus, Lord. Then again, the Lord is not said to have redeemed all men, but only to have bought them: now although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to buy, be sometimes used in the same sense that the other is, yet it is not always so.  
Ans. 3. The comparison here is plainly made betwixt the false teachers and the false Prophets, betwixt the visible Church and the people of Israel; for the Lord is said to have bought those men in the same sense, that he is said to have redeemed and delivered all the people of Israel; that is, as he delivered them out of Egypt, and challenged them to himself in a peculiar manner, that by a solemn covenant they should be his servants; so also all those that give their names unto the Church, he may in this respect be said to have bought▪ as a Master, that they should serve him for ever. To deny the Lord is, not to acknowledge God or Christ for the Lord, Matth. 10. 32, 33. to confess and to deny are made contrary one to another, Luke 12. 8, 9 The reason is, because it hath once professed the name of the Lord, and afterwards departs from that profession▪ it is all one as if he did plainly say, that he would no longer be a servant of that Lord. For this denying is twofold, either▪ verbal or real. A verbal denying was in Peter, a real denying is in all those that after they have made profession of the faith▪ return unto a profane life, 1 Tim. 5. 8. 2 Tim. 3. 5. The denying in this place is properly meant of a real denying. For the description of these men doth rather express their profane courses, than their open renouncing of Christ.  
Doct. 3. It is a damnable impiety to deny Christ either in word or deed.  
Reason 1. Because by this means Christ is greatly dishonoured; for men, our lusts, and Satan himself are preferred before him, Mark 8. 38. where the indignity of this sin is showed, that an adulterous and sinful generation is preferred before Christ. Christ also by this means is accused of iniquity: for no servant usually goeth away from his master, if he confesseth him to be a just master; therefore this going away is as it were a professing that he doth accuse that master from whom he goes of some iniquity. Hereupon was that contesting of the Lord against his rebellious people▪ that he was a just and right master, neither did he give them any cause to depart from him, jer. 2 5. Mich. 6. 3. Deut. 32. 4.  
2. Because Christ threatened a most heavy judgement against this sin, when he saith that he will deny those men; that he will be ashamed of them before God and his Angels, Mark 8. 38.  
Use 1. This may serve to condemn, not only the manifest Apostates, but also all those, that with the profession of godliness join a profane life, or turn aside from that profession. The sin of these men is more grievous, then of Turks and Infidels, that never gave their names unto Christ; for the nearer any man cometh unto God, the more doth he dishonour his name, if he doth fall back again. He that hath in some sort forsaken Satan, and given himself up unto God, and afterward forsakes God again, and gives himself up unto Satan, seems to have known both masters, and advisedly to pronounce that he is the better, whose servant he would rather be, that is, Satan.  
2. To admonish us, 1. Carefully to beware, not only of the damnable sin itself, but also of all appearance, and every degree of it, and every occasion that might lead us thereunto. 2. If in any respect we have turned towards such like abomination, to recall ourselves betimes, and seriously to bewail our offence, like as Peter did after his denying of Christ, Matth. 26. 75.  
Doct. 4. It i● the nature of such sins to bring destruction upon men.  
This is gathered from these words; bring upon themselves destruction.  
Reason. Because sin in respect of the guilt that is joined with it, hath a kind of power whereby it draws all evil; like as faith and prayers obtain every good gift from God. Hence is it, that our sins are said to cry for vengeance; and also to draw punishment unto it as it were with strong cords, Isay 5. 18. For while men draw sin with suchlike cords, they do also draw the punishment of sin, which is joined unto it.  
Use 1. This may serve to admonish us, in this respect to beware of sin.  
2. To exhort us, by faith, repentance, and prayers, to turn away that destruction from us, which our sins would bring upon us.  
Doct. 5. The destruction which hangs over the heads of grievous offenders will come swiftly.  
This is gathered from these words; swift destruction.  
Doct. 6. Men are wonderfully prone to embrace errors.  
This is gathered from these words; And many shall follow.  
Reason 1. By reason of that darkness, which hath taken hold of men's minds; thereupon they may be easily drawn under any show or glimpse of light.  
2. By reason of that disposition which they have, alien from the truth; thereupon they easily embrace those things that are contrary to this truth.  
3. By reason of that disposition which they have, agreeing with the nature of errors. For sinners have in themselves the seeds, of all sins, errors and heresies; so that the nature of corrupt man doth as easily receive errors, as the tinder fi●e.  
4. By reason of the just judgement of God, whereby for the punishment of other sins they are given over to the power of errors, 2 Thess. 2. 10.  
Use 1. This may serve to instruct us, to show the corruption and wretchedness of our nature, how hardly are we brought to embrace the heavenly and saving truth, when we are carried headlong unto damnable errors.  
2. To admonish us, that it should not be an offence unto us, if we see many given unto errors; because this was foretold us by the Apostle, and it hath a manifest reason; so that it is not to be wondered at, that many are given unto errors, but that rather, that any one doth believe the truth.  
3. To exhort us, 1 Unto humiliation, in respect of this proneness unto error, 2 To care and circumspection that we be not overswayed by it. And an Argument whereby we may and should be stirred up unto this care, we have in the text, whiles they which follow heresies and heretics, are said to follow their destruction. For not only the authors of heresies run unto destruction, but also their followers, as in the place of the Thess. before cited. In those which perish, so that it is a sign of destruction, to be seduced by heretics.  
Doct. 7. The fruit of errors and heresies is speaking evil of the way of truth.  
This is gathered from these words, By reason of whom the way of truth shall be evil spoken of. By the way of truth is meant the Gospel, or the will of God revealed in the Scripture, which shows the true way of salvation. It is said to be evil spoken of, when the dignity thereof is violated, most properly by reproachful words. It is said to be evil spoken of by them, namely, by the authors of the heresies and their followers, in a twofold respect, 1. When they themselves speak reproachfully of it, as the Scribes and Pharisees did of Christ. 2. While they give others occasion to speak reproachfully of it, as the Jews did unto the Gentiles, Rom. 2. 24. both respects seem to be meant here by these, for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies per & propter, by, and by reason of.  
Use 1. This may serve to instruct us, to judge aright of the nature of sin, that never stays till it hath brought men to blasphemy against God, and to speak evil of the way of God.  
2. To admonish us, 1. For this cause to withstand the beginnings of sin, lest at length we be brought also to blasphemy against the holy Ghost, which Christ saith is a sin that shall never be forgiven. 2. To beware also of those men, that durst openly speak evil of the truth; amongst the number of whom they are to be put, that dare mock and scoff at the name of predestination and the predestinate.  
Doct. 8. They which propagate errors under fair pretence, do often times seek their own gain.  
This is gathered from these words; through covetousness with feigned words: Covetousness is commonly the companion of heresies, oftentimes the mother, very often the Nurse of them, as we may see in the Papists.  
Use. This may serve to admonish us, 1. Not to believe men's feigned words. 2. To beware of covetousness, which is the root, as of all evils, so also of heresies.  
Doct. 9 Miserable is the condition of those men that are seduced by heretics; for they are sold like beasts and cattle.  
This is gathered from these words, they shall make merchandise of you.   

Verse 3. at the end. Whose judgement now of a long time lingreth not, and their damnation slumbreth not.  
The Analysis.  
HItherto we have seen the description of false teachers, and their sins; now follows their reproof, or the punishment for their sins, that shall certainly befall them. ●his punishment is set forth, 1. Metonymically, by the cause, in that it is called judgement. 2. By the effect, in that it is called damnation. 3. By the adjunct of swiftness and speed, which is showed by the negation of those things that are opposed unto swiftness. Now in general, lingering or slowness is opposed thereunto; in special, slumbering, which is put as a species of idleness or slackness. This swiftness of the punishment that shall befail them, is set forth by the adjunct of time, that it did not now first of all begin to make haste, but now of a long time.  
The Doctrines arising herehence.  
Doct. 1. The punishment of sin follows after sin.  
This is gathered from the connexion of these words with the words foregoing: there was the description of sin; and here presently follows the threatening of punishment.  
Use. This may serve to admonish us, never to think of sin, but to adjoin also the consideration of the punishment, which is joined unto sin.  
Doct. 2. This punishment proceeds from the just judgement of God, for that it is here called judgement.  
For God as judge of all the earth, pronounceth sentence upon men for their sins, and the execution of that sentence is called punishment. Now he pronounceth sentence according to right and a most holy law, and therefore the punishment which God inflicteth is in a proper sense called judgement.  
Use 1. This may serve to refute, 1 profane men, which think that those evils that men suffer, both public and private, come by chance. 2. Those that are wont to complain of the evils which they suffer, as if God did deal unjustly with them, Gen. 18. 25. Deut. 32. 4.  
2. To admonish us, continually to walk in the fear of the Lord, because we live in his fight, that exerciseth judgement.  
Doct. 3. This judgement of God brings damnation upon sinners, that is, a privation of all good, which pertains unto the happiness or well-being of man, and the sense of all misery; which makes that very being bitter and unpleasant.  
Use. This may serve to admonish us, with fear to fly away from sin, and to seek the face of God.  
Doct. 4. This damnation comes swiftly upon sinners.  
Reason 1. Because it comes long before their expectation of it.  
2. Because it is not deferred beyond the time which is most fit, and appointed by God, and in that respect it is said not to linger.  
3. Because no impediment can hinder it, but it is deferred through God's mercy and long-suffering; in that respect it is said not to slumber, because slumbering and sleep binds the mind, and hinders the actions.  
4. Because now of a long time before, way is made and prepared for this damnation.  
5. Because the damnation itself, although the wicked oftentimes are not sensible of it, yet it takes hold of them, and spiritually worketh in their minds and consciences.  
Use 1. This may serve to condemn those, that give themselves wholly unto sin, either because they think that punishment cometh flowly, or else because they hope to escape unpunished, Eccl●s. 8. 10, 11, 12.  
2. To admonish us, to make haste to repent of our sins, not to linger nor slumber.  
Doct. 5. In all those things which pertain unto judgement against sinners, like as in all other things, God doth nothing rashly, but forseeth, premeditateth, and prepareth all things.  
This is gathered from the adjunct of time, Now of a long time. So jude v. 4.   

Verse 4. For if God spared not the Angels that sinned, but cast them down to hell, and delivered them into chains of darkness to be reserved unto judgement.  
The Analysis.  
NOw the Apostle proves that which he had before laid down concerning the punishment that should befall false teachers. The conclusion of this arguing is, 1 In general propounded of all the wicked, v. 9 For there is the consequent part of that connex axiom, the antecedent whereof begins v. 4. and is showed by the connexion If, as, If God spared not the Angels, etc. Then afterwards in special, of these false teachers themselves and their followers, v. 10. In the general conclusion, v. 9 he doth not barely set down the condemnation of the wicked, but also by a copulate axiom joins together with it, the deliverance of the godly from that temptation, which ariseth unto them by means of the wicked. And the reason is, because the Apostles purpose was, so to reprove the wicked, that he might in the mean time comfort the godly, and strengthen them against all the temptations, whereunto they were obnoxious by means of the wicked. In the antecedent part of this arguing he sets down three arguments, which are as so many examples & judgements of God against the wicked; & they may make three syllogisms to prove one and the same conclusion. The first example is of the Angels that fell, v. 4. The second is of the old world, v. 5. The third is of Sodom and Gomorrha. The syllogisms are knit together, after this manner: If God spared not the Angels, nor the old world, nor Sodom and Gomorrha; then he will not spare these false teachers; nor the like wicked men; But the former is true, by the testimony of Scripture, Therefore, etc. These examples in respect of the general conclusion, which is set down, v. 9 are as species unto their genus. But in respect of the special conclusion which is set down, v. 10. they are as comparata, partly alike, partly greater. That wherein they are alike, consists therein, as God condemned those sinners so also will he condemn these. Their inequality therein; if God spared not his most excellent creatures, the Angels, nor the old world, nor those cities; then much less will he spare these false teachers.  
The Doctrines arising herehence.  
Doct. 1. The judgements of God which he hath executed from the beginning of the world were ordained to be examples for us.  
This is evidently gathered from all this arguing of the Apostle, and it is plainly taught us, verse 6. So 1 Cor. 10. 6. they are called types, that is, ensamples; which appears also by vers. 11. which sense of the words Beza and others have miss.  
Reason. The reason of this truth is Gods unchangeable nature and constant justice, whereby he is always like himself, not only inwardly and in himself, but also outwardly towards us in the dispensation of his punishments and rewards, if we look to the substance of God. Hence is it, that by this argument the godly are both confirmed in their hope, Isay 59 1. & 9 9 10. and assured of the destruction of all their enemies, and of all those that give themselves over unto impiety.  
Use 1. This may serve to instruct us, so to read the sacred History, not as we read profane histories and fables, either for delight, or to be informed only in the knowledge of the times, or in things that have been done; but always to observe God's warnings and apply them unto our own use.  
2. To admonish us, not to deceive ourselves, as if we had a privilege to sin above other men, or as if God would not deal so severely with us, if we should continue in our sins, as he did heretofore with those whom he destroyed: * Other men's harms should teach us to beware of the like sins. In the first example we have, first, The object of God's judgement, The Angels that sinned. Secondly, the manner how he dealt with them, If he spared them not. Thirdly, the degree of this judgement, present, and to come: present, that they were adjudged unto damnation; and to come, that they were to be reserved unto judgement. The fin of the Angels is not particularly set down in the Scriptures, because it doth not so much pertain to our edification and salvation, to know their sin, as it doth to know our own sins. But in general we are taught, that they kept not their first estate. jude v. 6. that is, they left that estate wherein God had placed them, and afterwards exercised envy, lying, murder towards men. We are taught also that the number of those that fell was great; thence it is that the Apostle here speaks in the plural number. They are said to have been cast down to hell, 1. By reason of the change of their estate, because from that wonderful high condition, which they had received by creation, they were cast down to the lowest of all. 2. By reason of the change of their place, because from the place of bliss, where they were round about the throne of God with the other Angels, they were thrust down into a lower place fit for sin and misery: But that this place is in the lowest parts of the earth, as the Papists would have it, it cannot be showed out of the Scriptures, but rather the contrary: for they are said to be in the air, and to rule there, and to go about the earth seeking to devour men. This at least is plain out of the Scripture, and it should suffice such as are not overcurious: 1. That they suffer a great change of estate. 2. That they are excluded from their first habitation. 3. That they are in that place, where they receive poenam damni & sensus, the punishment of loss, and the punishment also of sense. They are said to be delivered into darkness, partly in respect of sin, partly in respect of misery: for both are signified by darkness in the Scriptures. They are said to be delivered into chains, by a metaphor taken from malefactors that are condemned, who are kept inprison bound with chains. Now these chains are, 1 A hardening in their sins. 2 A despair of all deliverance. 3 A fearful looking for that misery whereof mention is made, Heb. 10. 27. 4. The providence of God which always watcheth over them, to keep and punish them. They are said to be reserved unto judgement, because they are bound so fast with these evils, that they can never escape; and yet these are but the beginnings of the evils, which they must farther undergo.  
Doct. 2. There is no dignity that can exempt a sinner from the judgement of God.  
This is gathered from the nature of the Angels.  
Reason. Because dignity doth not lessen the sin, but aggravate it. For he that hath received much, owes much, and of him much is required.  
Use. This may serve for admonition, that men should not trust to such staffs of reed.  
Doct. 3. That severity is due unto sin, that sinners should not be spared.  
This is gathered from these words, He spared not.  
Reason 1. Because sinners always abuse the goodness of God.  
2. They spare not the glory of God, but themselves.  
Use 1. This may serve to instruct us, to ascribe it unto the grace and mercy of God, that he hath hitherto spared us.  
2. To exhort us, not to contemn this long-suffering of God, but thereby to be led unto repentance, Rom. 2. 4.  
Doct. 4. By sin a sinner is cast down from the place and condition which he had before.  
This is gathered from these words; cast down to hell.  
Reason. Because sin is an aversion from God. Now as the communion which we have with God, makes us to ascend into a high condition, even into Heaven itself, so that our conversation is in heaven, as it is Phil. 3. 20. So also aversion from him makes us to descend, even until we come unto hell itself.  
Use. This may serve to admonish us, not to trust the devil, nor our own imaginations, as if we could ever attain any good by sinning. For so our first parents were deceived, when they thought to make themselves like unto God by sin, they were made like unto the devil.  
Doct. 5. The darkness of misery follows the darkness of sin.  
This gathered from these words; delivered them into chains of darkness.  
Reason. Because the light is the same, whereby we are directed, and whereby we are perfected; therefore the privation of perfection and happiness follows the privation of direction.  
Use. This may serve to admonish us, always to walk in the light, as children of the light, if we desire to avoid utter darkness.  
Doct. 6. Sinners are held in sin and in their misery, as it were with bonds.  
This is gathered from that: Chains.  
Reason. Because the sins themselves are the snares of the devil, 2 Tim. 2. last. Lam. 1. 14. There are other reasons given of this thing in the Analysis.  
Use. This may serve to admonish us, betimes to pray for deliverance from our sins, which then we shall obtain, when we do fly unto Christ, who gives deliverance unto the Captives, Luke 4. 18.  
Doct. 7. The extremest punishment of sinners is deferred unto the last judgement of God.  
Use. This may serve for instruction, that no man should please himself therein, that he suffers afflictions in this world, as if therefore he should escape free in the world to come, which is the miserable comfort of some men.   

Verse 5. And spared not the old world, but saved Noah, the eighth person, a Preacher of righteousness, bringing in the flood upon the world of the ungodly.  
The Analysis.  
THe second and third example of God's justice towards sinners are not barely propounded, as the first was, but are illustrated by different examples, or by examples of God's mercy, which he showed towards the godly, while he destroyed the wicked. The reason is, that both parts of the conclusion, which is set down, verse 9 might be fitly inferred; where the deliverance of the godly is joined together with the destruction of the wicked. In the former of these examples is set down, 1 The object of God's justice, materially, the old world, which is more formally explained by the adjunct of impiety, whence it is called the world of the ungodly. 2. This justice is also illustrated by the instrument thereof, namely, the bringing in of the flood upon the world of the ungodly. The object of God's mercy is made to be Noah with his family: who are described, 1 By their small number, wherein his family was contained, which is said to be eight. This Peter shows, 1 Epist. c. 3. v. 20. 2 By the effect, that he was a Preacher of righteousness. For the office or duty is not here commended, but the act or exercise of this duty. For the duty was common to him with many mor●, but the exercise of it was proper unto himself.  
The Doctrines arising here-hence.  
Doct. 1. The multitude of those that sin doth not hinder God's justice from executing his judgements upon them for their sins.  
This is gathered from this; He spared not the whole world. For as it was with dignity in the Angels, so it is also with the multitude now in the world.  
Reason 1. Because the multitude doth not lessen, but rather increase the guilt of sin, and more fill up the measure thereof, as it is in the Proverb, Qui peccat exemplo, bis peccat, he that sins with example, sins twice: So he that sins with many examples, sins often times, if the thing be rightly considered. As if a man should see another fall in a slippery way, and not take the more heed unto himself therein, but fall into the same place and after the same manner, he is much more taxed by men, then if he had fallen alone, or first of all: so is it also in these.  
2. Because the multitude which seemeth unto us a great thing, as if it could withstand God's anger, is before God like unto water, that falls from a bucket.  
Use. This may serve to admonish us, not to follow a multitude to do evil. And so much the more necessary is this admonition, because we are all too prone to go in the way of the multitude; which fault also we seem to commit with some reason.  
1. Because that we presume that many eyes see more than one, whence it is that the voice of the people is often taken for the voice of God.  
2. Because the labour of examination seems too difficult, and almost impossible.  
3. Because that which all men do, usually goes unpunished among men, and we conceive the like thing of God.  
4. Because he that doth not follow the multitude, shall gain a multitude of enemies, and such as hate him.  
But the contrary reason, which is of greater value than all those is that of Christ, Matth. 7. 13. Broad is the way that leadeth to destruction, and many there be which go in thereat. To the first reason or object on we answer; that one eye of a man that seeth, perceives more than a thousand blind eyes. The world or the multitude of the world is blinded; therefore one Christian which hath the eye of his mind enlightened by the Spirit, and follows the light of God's word, can see more than a great multitude of others. To the second we answer, that the duty of examination lies upon all and every one. And they had need to do it, not only as they are Christians, and as Christ commands them, to prove all things, and hold fast that which is good, but also as they are men: for it is not a humane, but a brutish thing to follow the multitude of those that go before, without judgement. To the third we answer, that the ways of God are not as the ways of men: Men wink at many, either out of ignorance, or impotency, or for fear, and the like imperfections which are not incident to God. To the fourth we answer, If God be with us, who can be against us?  
Doct. 2. The creatures which are most necessary and profitable unto us, by sin are made our enemies and hurtful unto us.  
This is gathered from the flood of waters, that destroyed the old world. Now nothing is more necessary and profitable unto us then water.  
Reason. Because the creatures are the servants and host of God, and therefore they depend upon his will, and pleasure, and command both for war and peace, Host 2. 18.  
Use 1. This may serve to admonish us, so much the more to beware of sin.  
2. To instruct us, if we would have any true comfort from the creatures, to lay the foundation thereof in our reconciliation with God.  
Doct. 3. God in the midst of judgement towards the ungodly, is merciful towards the godly.  
This is gathered therehence, that when he destroyed the world, he saved Noah.  
Reason. Because God doth not execute judgement according to the fierceness of his anger or fury, as men oftentimes use to do, but according to the counsel of his most perfect wisdom.  
Use. 1. This may serve to instruct us, not to ascribe those things unto fortune or chance, which happen unto us or others in this kind.  
2. To comfort us, because in a world of all dangers and judgements, we may fly unto the mercy of God.  
Doct. 4. There are wont to be but a few godly men in the world.  
This is gathered therehence, that Noah is called the eighth of the godly, or rather he may be called the seventh, because Cham was cursed.  
Reason 1. In respect of God, because he gives this grace but unto a few, that his goodness and mercy towards them may appear the more abundant.  
2. In respect of the second causes, and of the nature of the thing itself, because that which is most difficult, and of the greatest care and perfection, is not wont to be found but in few. The gifts of nature are common unto all; of art and industry to fewer, but the gifts of grace to fewest of all. There are more good Tailors then good Physicians, and more good Physicians then good Kings. So that that hath the greatest perfection, which is given but to a few.  
Use 1. This may serve to admonish us, to be so much the more diligent to make our election and calling sure.  
2. To exhort us, to give God thanks, that he hath made us partakers of that happiness, which he grants but to a few.  
Doct. 5. All the godly, that will be made partakers of God's mercy, must be preachers of righteousness, as Noah was.  
Now righteousness is preached not only in words, but also in deeds. For so it is wont to be said, The thing itself speaketh, ● or the tongue only, Phil. 2. 15, 16.  
Reason. Because no man can escape the revenging justice of God, unless he labour to follow and advance the righteousness that is prescribed by him.  
Use 1. This may serve to condemn and reprove those, that are rather Preachers of unrighteousness, then of righteousness.  
2. To exhort us, more and more to stir up ourselves to have a care of this duty.   

Verse 6. And turning the Cities of Sodom and Gomorrha into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly.  
Verse 7. And delivered just Lot, vexed with the filthy conversation of the wicked:  
Verse 8. (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day, with their unlawful deeds.)  
The Analysis.  
IN these verses is contained the third example, which is divided after the same manner, as the second was. For here he speaks of the judgement of God upon the wicked, and his mercy towards the godly. The object of his judgement are the Cities of Sodom and Gomorrha; the manner is, by fire, which is intimated in these words, turned into ashes. The degree is, in their utter overthrow; the end and use is, to warn those that should after live ungodly. For such judgements are ensamples not of a wicked life, but of the condemnation that hangs over the heads of those that live ungodly; and so they are ensamples to move men, not to do the like; but to take heed lest if they do after the like manner, they suffer also after the like manner.  
The Doctrines arising herehence.  
Doct. No society of men or policy can hinder the judgement of God, which he will bring upon them for their sins.  
For as in the first example there was the dignity of the Angels, in the second the multitude of men, so also in this place society and policy; and Cities that were so noble, Sodom and Gomorrha. For they were Cities that were brought into government, they had Kings, Gen. 14 2. This Doctrine is propounded, and proved, Prov. 11 21. & in 16. 5. it is repeated.  
Reason. Because the guilt of sin is not lessened, but increased by means of societies, if they favour sins: for they pervert the end whereunto they were ordained. For whereas the end of all societies is to restrain sin, and to advance righteousness, 1 Tim. 2. 2. and they on the contrary cherish sin and impugn righteousness, they do provoke the anger of God more, then if they were not such societies. The sin of these Cities is said to be grievous, and crying, Gen. 18. 20.  
This may serve for admonition, that Citizens or Magistrates should not trust too much to their wealth, so that thereby they should be made the more bold to sin.  
Doct. 2. The same judgements of God are executed by contrary causes.  
This is gathered therehence, that whereas the old world was destroyed by water, those Cities were overthrown by fire.  
Use. This may serve for admonition, that sinners should not therefore think themselves safe, because they have escaped one judgement; for when they are farthest off from one evil, another is ready to fall upon them, Amos 5. 19  
Doct. 3. Extreme judgements follow extreme sins.  
This is gathered therehence, that this was an utter overthrow, because that these Cities had filled up the measure of their sins.  
Reason. The reason is taken from the proportion, that is betwixt sin and the punishment of sin.  
Use. This may serve to admonish us, if we cannot altogether avoid sin, yet with fear and trembling to shun the progress and continuance in sin.  
Doct. 4. They that are unto others examples of sin, shall be also unto them examples of punishment.  
This is gathered from these words: Making them an ensample.  
Use 1. This may serve to admonish us, so much the more to take heed, that we give no scandal unto others, or to be an example in sin.  
2. To exhort us to increase in godliness by the examples of God's judgements upon sinners. For that is the use and end of them, Amos 4 12.  
The other part of the Analysis.  
The object of mercy is Lot, who is described, 1 By the adjunct, that he was righteous. 2 By the effect, that his soul was vexed with the wickedness of the ungodly, which is more largely set forth, v. 8. 1 By the internal cause, which was his righteousness. 2 By the external cause, which was their ungodliness. 3 By the means, whereby the external cause or the object did work that effect. And they were the senses of hearing and seeing. 4 By the occasion, which was his dwelling amongst them. 5 By the adjunct of time, which was continually. 6 By the degree, which was the highest, as if he had been put upon the rack; he vexed, in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tormented.  
Besides those that are common unto Lot with the example of Noah, there are these Doctrines to be observed.  
Doct. 1. Men are accounted righteous or unrighteous in the sight of God, not so much for some one deed, as for the whole course of their life.  
This is gathered therehence, that Lot is here called righteous, who notwithstanding is spoken of in the Scripture to have committed a most heinous sin. For those that are said to be righteous in the Scriptures, are so called, either in respect of the imputation of Christ's righteousness, or in respect of some particular cause wherein they show themselves righteteous, or in respect of that inherent righteousness, which, though it be imperfect, yet is it sincere and pleasing unto God.  
Use 1. This may serve to refute the Papists and others, who as soon as they read that any one is called righteous in the Scriptures, presently conclude that a man may fulfil the whole law, and stand upon his own merits before God.  
2. To comfort the godly, who sometimes fall through infirmity. For if they continually labour to please God, God in mercy accounts them righteous.  
Doct. 2. There are sometimes righteous men found in the midst of the ungodly.  
This is gathered therehence, that righteous Lot dwelled amongst the Sodomites.  
Use 1. This may serve to refute those, that when they sin put the fault upon others with whom they live, as if they could not be godly because others are wicked.  
2. To exhort us, to strengthen our minds against the wickedness of the age, and places, or men, amongst whom we live. For like as that servant deserves well of his Master, that sticks close unto him, when all others forsake him; so also are they most acceptable unto God, that adhere unto him, when all others not only forsake him, but also are against him; so did Noah, Gen. 6. 8, 9  
Doct. 3. Those that are righteous, even whiles they live amongst the ungodly, are grieved for their impiety.  
This is gathered therehence, that Let vexed, etc. So Psal. 119. 158 Acts 17. 16.  
Reason. Because when godly men do most of all desire, and take care for to advance the glory of God and the salvation of others, they cannot but be grieved, when they see no reckoning made of either.  
Use 1. This may serve to condemn those, that take delight in no company so much as in the company of the ungodly. 2. Those that are not sorry for their own sins, much less for others.  
2. To instruct us, to judge of ourselves hereby, in that conversation which we have with wicked men. For if we are thus wrought upon, when we see it, than it is a sign of a good conscience.   

Verse 9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgement to be punished, or suffering punishment.  
The Analysis.  
THis is the general conclusion, the premises whereof the former examples make up, and it is disposed in a copulate axiom, the former part whereof is of the mercy of God, and the latter of his justice. Where we may take notice of the reason of this order, which may be twofold. 1 Because in the premises he had spoken of mercy in the last place; therefore that the connexion might be evident, he puts it first in the Conclusion; and because he intends to speak more at large of the wicked afterwards, therefore he mentions Gods justice towards them in the last place. 2. The Apostle doth first of all conclude the mercy of God towards the godly, because it was his primary intent and purpose to comfort and strengthen the godly. The object of God's mercy is the godly. The act and effect thereof is, to deliver them from temptation. The object of his justice is the wicked. The act and effect thereof is, to reserve them unto the day of judgement. Where he adds the manner how they shall be reserved, namely so, that they shall in the mean time suffer punishment. The cause and reason of these acts and effects, as well of his mercy as his justice, is the wisdom of God, or his knowledge joined together with his will; as that first word intimates unto us, The Lord knoweth.  
The Doctrines arising herehence.  
Doct. 1. We have need of divers arguments to confirm our faith touching the mercy and justice of God.  
This is gathered therehence, that the Apostle was so careful to conclude this, and by so many arguments.  
Reason 1. Because faith is not, as knowledge and sense is, to have such a full and evident assurance, as excludes all manner of doubting, but it hath some obscurity in the object, and so admits of divers doubtings, which must be removed by suchlike arguments.  
2. The imperfection of our faith, which must be helped by these means.  
3. The multitude of objections and temptations, which fight against this faith.  
Use 1. This may serve to reprove the security and presumption of those, that feel no want in this kind.  
2. To admonish us, to use all diligence, and to search out all the arguments that may be, to edify ourselves in this faith.  
Doct. 2. They that are truly righteous, so that they are vessels of the mercy of God, are also godly.  
This is gathered therehence, that here they are called godly, who before in the example of Noah and Lot, were called righteous.  
Reason. Because no righteousness can be pleasing unto God, which is not referred unto him and his honour; now this is done no other way, but by piety.  
Use. This may serve to admonish us, not to rest or please ourselves in any righteousness, that is separated from true piety towards God.  
Doct. 3. The sting of every evil of punishment, whereunto men are obnoxious in this life, is temptation.  
This is gathered therehence, that deliverance from temptation is here put for deliverance from all evil.  
Reason. Because the afflictions or miseries of this life become hurtful unto us only by that means, and as they are in us occasions or motives unto sin. For that is the nature of temptation, whereof mention is here made, to induce men unto sin.  
Use 1. This may serve to admonish us, to beware of the temptation that is in the evil, more than of the evils themselves.  
2. To instruct us, to judge aright of the mercy of God towards the godly; for although they are not presently delivered from the afflictions themselves, yet if they be delivered from the temptation of them, they have great experience of God's mercy towards them.  
Doct. 4. God doth very well know how to perform all those things that he hath either promised to the godly, or threatened to the wicked.  
Use. This may serve to admonish us, not to judge of the event of these things, or of the success of the godly or the wicked, according to those things that we see, but to refer all these things unto the knowledge and wisdom of God, resting upon the belief of those things which he hath promised.   

Verse 10. But chiefly them that walk after the flesh in the lust of uncleanness, and despise government: presumptuous are they, self-willed: they are not afraid to speak evil of dignities.  
The Analysis.  
IN this verse is contained the particular conclusion of the former arguing: because he doth particularly apply unto the false teachers of that age, that which he had affirmed in general of the unjust, verse 9 Therefore this particular conclusion is joined with the general, not by a bare copula, but by a gradation from the less to the greater, as it is intimated in that first word, But chiefly: as if he had said, that all the unjust should indeed suffer punishment, but those most certainly, and most heavily, that are such as the false teachers are here described to be. Now they are described both in general, and in particular. In general the effect of their wicked walking, in those words, them that walk. Of which effect, 1 he shows the principal cause, which is, the flesh. 2 The administering, or next cause, which is the lust of the flesh, that is, the vicious motions and inclinations of corrupt nature: which is illustrated by the proper effect thereof, uncleanness, because the motions of the flesh do spiritually defile the souls of men, so that it makes them polluted in the sight of God. The particular description is by a particular sin, which is, a contempt of lawful authority: which sin is illustrated by its effect, that is, that they do contemptuously reproach dignities; where he shows the manner of this effect which is adjoined, that they do it boldly and self-willed.  
The Doctrines arising here-hence.  
Doct. 1. Although all sinners may deservedly fear the judgement of God, yet there are some that may more certainly expect the severity of that judgement.  
This is gathered from these words; But chiefly them.  
Reason. By reason of that proportion which is kept betwixt the sins and their punishments. Now they that may most certainly expect this severity of judgement, are such especially, as are very much given unto those sins, whereby we read in the Scriptures that men have brought upon themselves swift destruction.  
Use. This may serve to admonish us, most of all to beware of those sins that do most hasten our damnation.  
Doct. 2. There is no one sin so heinous, as to walk in the ways of a sinner.  
This is gathered from these words; B●● chief them that walk.  
Reason 1. Because the act of sin doth not so much condemn as the habit of sin; like as on the contrary, the habit of any virtue doth much more commend a man, than any particular act, though it be of great note.  
2. Because he that walks in the way of sin, adds impenitency unto his sins; now impenitency doth condemn men more than any sin, because there is no way to escape the anger of God, but by repentance.  
Use 1. This may serve to condemn those, that please themselves therein, that they are not murderers, nor adulterers, nor robbers, etc. when in the mean time they walk in the way of other sins, who do either contemn the worship of God, or neglect faith, hope, and charity, and are altogether ignorant of the like virtues.  
2. To admonish us, to take he●d unto ourselves, by a timely and daily repentance, that we walk not in sins, though we cannot abstain from all sin. Sinners are not so much hateful unto God, as the workers of sin, and such as walk in it.  
Doct. 3. There is in all men while they are in this world, some cause pricking and stirring them up unto so.  
This is gathered therehence, that the flesh is here put as the beginning of all those sins, whereunto these wicked men were given. Now it is called the flesh, because it doth extend itself as largely as the flesh or body of man, being carnal: and so is in all and every particular man in common and without any exception. This is proved first Gol 5. 17. james 1. 14. Mat. 15. 19 Secondly, it is confirmed also by reason and experience, because when there is no outward object or persuasion that can induce us unto sin, yet we feel such little sparks arising in ourselves, that will set the whole man on fire, if they be not quenched betimes.  
Use 1. This may serve for instruction, 1 To refute their dream, which imagine a perfection in this present life. 2 To refute the Papists, who say that concupiscence after Baptism is not formally a sin. For that which of its own nature produceth sin, must needs have the nature of sin. For qu●le effectum, talis causa, such as the effect is, such is the cause.  
2. To admonish us, diligently to beware not only of outward provocations, that might lead us into temptation, but also of ourselves and our own hearts; for there lies our greatest danger.  
Doct. 4. Sin doth not consist only in outward words and deeds, but also in the inward lusts and affections, which are contrary unto the law of God.  
Reason 1. The first reason is taken out of the places of Scripture, wherein God is called a Spirit, and is said to look most unto the Spirit and heart of man.  
2. The second is taken out of those places, 
Mat. 15. 19  where sins are said to come from the heart, For sin can come from the heart no other way, but by the means of such vicious lusts of the flesh.  
3. From the express words of God, Ger. 6. 5. & 8. 21.  
4. The same is showed unto us by the contraries, because the inward affections of men, that are good, are very pleasing unto God: Therefore after the like manner evil affections and desires must needs displease him. The amplification of this truth may be taken therehence, that there is no sin properly in the outward words, and deeds, but as they depend upon the inward affection of the heart. For if it were otherwise, than a man might be compelled unto sin, which is altogether untrue, and contrary to common sense.  
Use. This may serve to refute and condemn those, that take little or no care at all, about their thoughts or inward affections, so that they can any way excuse their outward words and deeds. 2. To admonish us, therefore to watch over our inward affections and thoughts. For this is the property of a true Christian. Those that are outside Christians, look only unto outward things; they that do inwardly and in heart fear God, are no less careful of their inward thoughts than they are of their outward words.  
Doct. 5. Sins of this kind, like as all others also, do defile a mar.  
Some sins are said in a special manner to defile a man, namely such, as pertain unto the unlawful copulation of the flesh, and transgress the tenth Commandment.  
Reas. Because they do in their nature also defile the body and person of a man. But all sins do also defile the soul of man, because they leave a blemish behind them, which makes the soul of the sinner deformed, and less pleasing unto God, Mat. 15. 20. This is it which was heretofore signified in the Ceremonial Law by all those uncleannesses separations, washings, and purge, which are so frequently spoken of by Moses, This also is that, which is intimated unto us in Baptism.  
Use 1. This may serve to condemn those, that do not only take delight in their sins▪ but also seem to boast of them, as if they should glory in their own dung.  
2. To admonish us, to learn hence more and more to abhor all sin, as a most filthy and detestable thing. Besides that general defiling which is common to all sin, the Apostle seems here to intimate that special defiling, which is in wantonness, as it appears by v. 14. & 18. But of this we shall have a fitter opportunity to speak afterwards.  
Doct. 6. It is a most heinous sin to despise government, or the superior lan full power.  
This is confirmed, Rom. 13. 1, 2.  
Reason 1. Because they which despise lawful power, despise the ordinance of God. It is the Apostles reason in the same place. For although God hath prescribed unto men no special form of government, yet he hath appointed, that there should be some certain kind of governing, and so approves of all power, which is not contrary unto nature, or unto his revealed will.  
2. Because such a contempt is against the common good, and tends to the disturbance of humane society.  
3. Because it gives occasion to the overflowing of all other sins. For this is the reason why the authority of superiors is established in the first Commandment of the second Table, because if that be despised or neglected, all the other Commandments, not only of the second, but also of the first table, are quite destitute of those things that should strengthen them, as touching those means which men can use.  
Use 1. This may serve to refute the Anabaptists and those that tread in the steps of such heretics, whiles they maintain that the civil Magistrate is clean contrary to Christian religion.  
2. To reprove those, that although they confess the power in words, yet in their deeds resist it, nor do they respect it farther than it makes for their lusts.  
Doct. 7. The effect of contempt is, to reproach a man, and speak evil of him.  
Reason. Because reproaches and contumelies come properly from pride, whereby a man thinks himself better than another. For otherwise he could not reproach another man, but the same reproach would fall upon himself also. Contempt is the daughter of pride, and the mother of such nephews.  
Use 1. This may serve to admonish all Christians, to abstain from reproachings and evil speakings. For there is none that dares affirm that it is lawful for him to despise his brother.  
2. To admonish us, to beware of pride and the contempt of others, if we would not break forth into such sins, that are so unworthy of a Christian man.  
Quest. Here ariseth a question, Whether we may not sometimes reprove the sins of men somewhat sharply?  
Answ. That this is lawful is proved by the approved practice of the Prophets, Apostles, and of Christ himself also; but with these cautions. 1 That the sin which we reprove be manifest. 2 That the check be so directed, that it be done to the sin rather than 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 zeal that we bear unto the glory of God and the salvation of others.  
Doct. 8. Amongst those circumstances of sin, mentioned in the text, there is none whereby it is more aggravated, then stubborn boldness, and selfe-willednesse.  
This is gathered from these words: Presumptuous, self-willed, etc.  
Reason 1. Because they are tokens of a will sinning with full consent.  
2. They are tokens of a seared conscience.  
3. They are most contrary unto repentance.  
Use 1. This may serve to condemn those, that account it a great praise unto themselves, that they are bold to commit all kind of villainous acts: they neither fear men, nor God himself; as it is said of the unjust Judge in the Gospel.  
2. To admonish us, although we cannot wholly abstain from all sin, yet to take heed that we do not please ourselves in any sin, nor to go on and persist stubbornly, and presumptuously in it.   

Verse 11. Whereas Angels which are greater in power and might, bring not railing accusation against them before the Lord.  
The Analysis.  
THat the Apostle may aggravate that sin, which he had laid to charge of the false teachers in the former words he makes a comparison betwixt them and the Angels, such as is made, verse 9 and the 10. But in this comparison there is contained a twofold dis-similitude, namely, of their condition, and their actions. Their condition, because the Angels are high and mighty, but these men were of a low mean condition. Their actions, because the Angels abstained from speaking evil of dignities, but these men gave their minds unto it. The former dis-similitude is set forth by a kind of Inequality, of greater and lesser, because there is indeed a very great inequality, but this dis-similitude ariseth from the inequality. Both parts of the comparison are disposed in a discreet axiom as it were to this sense. Although the Angels do far exceed these dignities in power, yet they do not speak evil of them; but these men, although they be far inferior unto them in power, yet they fear not to speak evil of them.  
Touching the former part of the comparison two questions may be made.  
Quest. 1. In what sense the Angels are said to be greater in power and might?  
Answer. The Angels are said to be greater in power and might, not so much in respect of the false teachers, as in respect of the dignities themselves, whereof the Apostle here speaks. And the reason is, not only b●cause they are of a more excellent nature than men; but also because God hath set them over men, and commanded them to watch over Governments, Commonwealths, and consequently over dignities. Whence they are often called in Scripture Dominions, as Ephesians 1. 21.  
Quest. 2. How this is true, that they do not bring railing accusation against dignities, when God himself sometimes speaks evil of them, and makes the Angels to execute his malediction?  
Answer: They are said to abstain from speaking evil, 1 Because they do not speak evil, but when God commands them, and therefore it is not their malediction so much as Gods. 2 Though they do speak evil of the men that are set in authority, and do evil also unto them sometimes, as we s●e in the example of Herod, and in the Host of Sena●herib, yet they do not speak evil of the dignities themselves, which was the sin of these impostors, of whom the Apostle speaks.  
The Doctrines arising herehence.  
Doct. 1. Their sin is the greater, who are of a lower condition, if they wax proud and despise dignities, then if they were set in a higher degree.  
This is the ground of the Apostles comparison. For otherwise it would make nothing to the aggravation of the sin of these men.  
Reason 1. Because his sin is the greater, that is drawn unto sin upon the lighter occasion or smaller temptation.  
2. Because such men are not moved by those reasons, that might and should withhold them from committing such a sin, which other men have not after the same manner.  
Use. This may serve for condemnation, to condemn the fashion of some men of the lowest rank, who even in that condition of life are as proud, and more also sometimes, than they that are in the highest degree of dignity and honour.  
Doct. 2. The Angels are greater in power then all men.  
Use. This may serve for the comfort of the faithful, because God hath given the Angels a special charge over them, so that they are said to pitch their tents about them.  
Doct. 3. These powerful Angels do most religiously abstain from all sin.  
For what is here said in special, is to be understood also in general.  
Use. This may serve to admonish us, therefore the more carefully to beware of sin; both because we are bound by the Law at least as well as they, and also because other wise we cannot have those good and powerful ministering Spirits to take care of us.   

Verse 11. But these as natural bruit beasts, made to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own corruption.  
The Analysis.  
THe other part of the comparison is contained in this verse, wherein the sin of the false teachers desp●●ng and speaking evil of dignities, is aggravated by a new comparison of the like, so that in this verse there is both a showing of the dissimilitute, and also a whole similitude explained by its parts. The proposition of this similitude contains a description of natural bruit beasts: the Apodosis contains a description of false teachers, according to those qualities which they have proportionably with those bruit beasts. The description of the bruit beasts contains three things: 1 Their inward nature, which is expressed by a negation, that they are void of reason, bruits. 2. Their acts or operations, which are said to proceed, not from counsel, but from nature, natural. 3 Their end and destruction, that they are taken and destroyed. To these there are three also answerable in false teachers: 1 That they are void of judgement, they understand not. 2 That they are carried with a naughty passion to speak evil, speak evil of the things that they understand not. 3 That they bring upon themselves destruction; they shall perish in their own corruption.  
The Doctrine arising herehence.  
Doct. 1. Sin, where it reigns, turns a man into a bruit beast as it were.  
This is showed in all those places of Scripture, where wicked men are compared unto bruit beasts, either in general, or in special, to Horses, Mules, Dogs, Swine, Foxes, Wolves, Beates, Lions, etc. Yea, they that are in greatest honour and esteem in this world, are accounted no otherwise of by God, then as bruit beasts. The Monarches, in Daniel, are always compared unto wild beasts; and the Roman Emperors that persecuted the Church, are pointed out in the Apocalypse by the name of the Dragon. And the Pope is not only called a beast, but is described as a very great monster among the beasts, with seven heads, and ten horns.  
Use 1. This may serve to condemn those, that please themselves in their sins.  
2. To admonish us, so much the more to beware of sin, lest at length with Nabuchadnezzar we be cast down from the greatest glory to the lowest condition of all.  
Doct. 2. The fountain of all this sin and misery is the want of a right and spiritual judgement.  
Use. This may serve to admonish us, diligently therefore to betake ourselves unto prayer, and other means, that are sanctified by God, for the enlightening of our mind, and keeping it sound.  
Doct. 3. A sign of such a condition, that is, of a man turning to a bruit beast, is, to follow the passions of corrupted nature, without reason.  
Use. This may serve to convict and condemn many, that seem unto themselves to be excellent men.  
Doct. 4. Such men do corrupt also whatsoever natural goodness they have in them.  
This is gathered from this word, corruption, as it is explained, jude v. 10.  
Use. This may serve to admonish us, therefore to hate and detest such courses.  
Doct. 5. Such sinners are entangled in their sins, and kept unto destruction, like as bruit beasts in their snares, wherewith they are taken.  
So 2 Tim. 2. 26. Lament. 1. 14.  
Use. This may serve to admonish us, to fly from all corruption, as we would from the snares of eternal death.   

Verse 13. And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time: spots they are and blemishes, sporting themselves with their own deceive while they feast with you:  
Verse 14. Having eyes full of adultery, and that cannot cease from sin, beguiling unstable souls; an heart they have exercised with covetous practices, cursed children.  
The Analysis.  
AFter that description of these men, which was set down in the three foregoing verses, here in the beginning of this 13 verse, is again repeated that just punishment which they must expect. they shall receive the reward of unrighteousness. Then he makes a new description of the same men, that they might wax the more fierce if it were possible. And he describes them by three chief vices, 1 By the luxury, whereunto they gave their minds. 2 By then uncleanness, 3 By their covetousness. Their luxury is set forth and aggravated, 1 By the adjunct of pleasure. 2 By the adjunct of time, that it was in the day time. 3 By the effect, that they did by this means, as spots and blemishes, defile not only themselves, but also those with whom they were conversant. Of which effect also he shows the cause in another effect, that deceiving was joined with this luxury. Their uncleanness is described, 1 By the helping causes or instruments, in these words: Having eyes full of adultery. 2 By the adjunct of constancy, because they cannot cease from sin. 3 By the effect, beguiling unstable souls. Their covetousness is explained, 1 By the primary subject of it, in these words, the heart, there it was seated. 2 By the adjunct of custom, in these words, A heart ex-excised. Last of all, the end and sum of this description is expressed, that they are accursed children.  
The Doctrines arising herehence.  
Doct. 1. When we think of the sins of wicked men, we should likewise think of their punishments.  
This is gathered therehence, that the Apostle doth ever now and then put in this, while he speaks of these men's sins.  
Reason. 1. Because these two are in God's purpose and their own nature knit together.  
2. Because the consideration of sin doth oftentimes more hurt then good, if the consideration of the punishment be not joined unto it.  
Use. This may serve to condemn those, that take delight only in the commemoration either of their own, or other men's sins.  
Doct. 2. Profuse luxury is a sign of a man sinning securely.  
This is gathered out of the text, and it is expressly set down, jude v. 11.  
Reason. Because such men do either not think at all of the judgements of God, or do labour at least to remove such thoughts out of their minds.  
Use 1. This may serve to instruct us, not to account such men happy, as the multitude useth to do.  
2. To admonish us, to beware of such excess.  
Doct. 3. Luxury, the more it is showed openly, the more it is to be condemned.  
This is gathered from that Epithet, in the day time.  
Reason. Because it is so much the farther off from shame, and consequently from repentance.  
Use. This may serve to condemn that impudence, which many men have gotten.  
Doct. 4. There is the greatest danger in those sins, from which the greatest pleasure and delight ariseth.  
Reason. Because pleasure is a sign of a perfect habit.  
2. Because pleasure is very hardly left.  
Use. This may serve to admonish us, to beware of those delights which arise from sin.  
Doct. 5. They that please themselves most in their sins, do most defile and contaminate both themselves and others.  
This is gathered from these words, spots and blemishes, as it is also jude v. 12.  
Reas. Because the more any sin appears in the Church, the greater dishonour doth it bring, not only to the sinner himself, but also to the whole Church, whereof he is a member.  
Doct. 6. The outward members also of wick●d men are full of wickedness.  
This is gathered therehence, Having eyes full, etc.  
Reason 1. Because out of the abundance of the heart all our faculties, and all the instruments of operations receive impressions answerable unto the heart.  
2. Because sin, or temptation unto sin is admitted into the heart itself by the outward senses, as by channels or gates; so that the eyes and such like corporeal instruments are filled two ways, both in the ingress and the egress of sin: Whence it comes to pass, that as the gates of a great City use to be fuller than the other parts of the City, by reason of the frequent ingress and egress of people, so also are the eyes of such like men.  
Use 1. This may serve to instruct us, to see and bewail the miserable condition, whereunto men are obnoxious by reason of sin; because they have no part clean or void of sin.  
2. To admonish us, to use all care to cleanse ourselves, and all our faculties and parts both of body and mind from such uncleanness.  
Doct. 7. The uncleanness of the body is oftentimes joined with impurity of religion.  
This is gathered from these words; adultery.  
Reason 1. Because the hindering cause or that which keeps it off is removed, namely, pure religion.  
2. Because this is the just judgement of God, Rom. 1. 26.  
3. Because by reason of these carnal affections men do withdraw themselves from piety, or impugn it.  
Use. This may serve to admonish us, so much the more religiously to embrace purity in religion.  
Doct. 8. In such men covetousness is oftentimes joined with their impiety.  
This is gathered from these words, covetous practices.  
Reason. Because that doth chiefly pertain to the rule and sway which the devil exerciseth over his servants, 1 john 2. 16  
2. Because by covetousness they seek those things that serve to nourish their impurity of life.  
Use. This may serve for a general admonition, to abstain even from the least sins, if we would not admit of others also.  
Doct. 9 The exercising of the heart unto such sins, doth very much strengthen and increase them.  
This is gathered from that word: A heart they have exercised.  
Reason 1. Because exercising a man's self unto sin brings in and increaseth the habit.  
2. It is a token that a man takes pleasure in such sins. For no man doth willingly exercise himself in those things wherein he takes no delight.  
Use. This may serve to admonish us, according to the counsel of the Apostle, 1 Tim. 4. 7. to exercise ourselves unto godliness, not unto wickedness. For as the Apostle there saith, verse 8. that bodily exercise profiteth little; so in this comparison may it be said, that the exercise of sin is not only unprofitable, but very hurtful.  
Doct. 10. They that are after this manner accustomed unto their sins, are hardened in them.  
This is gathered from these words; They cannot cease from sin.  
Reason. Because by this means sin gets great strength and dominion.  
2. Because every way unto repentance is stopped up.  
Use. This may serve to admonish us, to leave off our wicked purposes in time.  
Doct. 11. Such men are most to be detested.  
This is gathered from these words: cursed children.  
Reason. Because they are most opposite and contrary unto that which is most to be loved.  
Use. This may serve to exhort us, to show our zeal in flying from sin and sinners.   

Verse 15. Which have forsaken the right way, and are gone astray following the way of Balaam the son of Bosor, who loved the wages of unrighteousness,  
Verse 16. But was rebuked for his iniquity: the dumb Ass speaking with man's voice, forbade the madness of the Prophet.  
The Analysis.  
THe Apostle here still continues in explaining and illustrating the covetousness of these men by way of a similitude, which he makes between them and Balaam the son of Bosor. Now the quality wherein they are compared is first propounded in general, that they followed his way, that is, they imitated him in the like manner of doing, and then set forth in particular, 1 By the effect, that they forsook the right way, and went astray into by ways, that is, into naughty and wicked ways. 2 By the proper cause of this effect, that they loved the wages of unrighteousness, like as he loved it, that is, for the desire of filthy lucre they gave themselves over unto impiety and unrighteousness. 3 By the adjunct that follows upon this effect namely, Gods rebuking of him, v. 16. which is set forth by the instrument, that he made use of to do it, namely, a dumb Ass. The fitness also of this instrument as he was made use of at that time, is declared by their inequality, because he shows that this Ass was in some sort wiser than his Master. For when the Master, though he was a Prophet, was mad, this Ass by his wisdom as it were, rebuked and corrected that madness.  
Quest. But here a question may be made concerning this Balaam the son of Bosor, who is here called a Prophet, and yet is said to have sinned most wickedly, Whether he were a true Prophet of God, or no?  
Answ. He was sometime endued with the gift of Prophecy that God had communicated unto him, as it appears, Num. 22. so● 23, 24. But in a special manner in 23. 26. the Lord is said to have put words into his mouth, so also verse 20. & cap. 24. 2. the Spirit of the Lord is said to have come upon him, and verse 4. he is said to have heard the words of God. Yet he was not a holy Prophet of God, but as he was given to other vices, and especially to covetousness, so also he was skilful in the Magic arts, by whose help, as it is said Numb 24. 1. he used to seek for enchantments. Such an one therefore he was amongst the Prophets, as judas was amongst the Apostles: of which sort also the old Prophet that dwelled at Bethel, seems to have been in some respect.  
The Doctrines arising herehence.  
Doct. 1. The wicked of every latter age do in their courses imitate those wicked men, that lived before them.  
This is gathered from these words: Following the way of Balaam.  
For these men did not propose Balaam unto themselves for an example to imitate, but because they went in the same ways, therefore they are said to have followed him.  
Reason 1. Because that inbred corruption, from which such wicked courses are derived, as from their original fountain, is one and the same. For although it doth not work always and in all altogether after the same manor, yet when it meets with natures alike, and the like occasions also happen, than it is no less like itself, than an egg is like an egg.  
2. Because the same teacher of wickedness, the tempter and old Serpent works effectually in his bond slaves throughout all ages.  
3. Because oftentimes also the courses foregoing do not only by tradition, but by transmission as it were also beget courses like themselves.  
Use 1. This may serve to inform us, not to be too much troubled at the wickedness of men, that live with us, because there is nothing new under the Sun in that kind.  
2. To admonish us, not to expect any singular thing from wicked men, while they remain such, above that which we read of other wicked men before them in ancient time.  
3. To exhort us therefroe, to labour to be like the ancient godly men, that are commended in Scripture.  
Doct. 2. This is common to all the wicked, to forsake the right way, and go astray in that which is not good.  
This is gathered from these words, Which having forsaken the right way are gone astray:  
Reason 1. Because the right way is in observing the will of God, or in doing the good works which God hath before ordained that we should walk in them, Ephes. 2. 10. Psal. 119. 1, 2, etc. But wickedness is another crooked way, which men have found out themselves, clean contrary to the will of God.  
2. Because that is the right way which certainly leadeth unto life, and eternal happiness, Matth. 7. 14. but wickedness tendeth unto death, Prov. 7. 27. & 8. 36.  
Use. This may serve to admonish us, diligently to beware of this going astray, always looking unto the right way.  
Doct. 3. Covetousness, where is prevaileth, doth most certainly produce this going astray from the right way.  
This is gathered from these words: who loved the wages of unrighteousness: so 1 Tim. 6. 17. He that trusts in uncertain riches, doth not trust in the living God; and therefore he doth necessarily follow a new way clean contrary unto that which the true and living God hath showed us.  
Reason. Because a covetous man is obnoxious unto all the temptations of the devil, which have any show of gain; so that he accounts gain godliness, 1 Tim. 6. 5. 9 and this is it which is meant in the text, they love the wages of unrighteousness, that is, they seek lucre, though it be joined with the greatest iniquity.  
Use 1. This may serve to admonish us, to take heed therefore and fly from covetousness, as from the greatest plague and enemy of godliness, Coloss. 3. 50.  
2. To exhort us to labour 〈◊〉 contentment, 1 Tim. 6. 6. 8,  
Doct. 4. All such wickedness is rebuked by God.  
This is gathered from the beginning of v. 16. But was rebuked, etc.  
Reason 1. Because the Scripture and law itself which is transgressed by sin, doth therefore rebuke that sin, Rom. 7. 7.  
2. The consciences of sinners do usually also check them, Rom. 2. 15.  
3. The very creatures do it also after their manner, Deut, 31. 28. and if they should not in their appointed order sufficiently rebuke sinners, there should some extraordinary miracle be showed rather than they should not be convicted, as we see here in the example of Balaam.  
Use 1. This may serve to admonish us, to apply our minds unto these rebukings of God, and not to be careless of them, as desperate men use to be; but to yield unto them, and shun all those things that are rebuked by God, either in the Scriptures, or in our consciences, or in the creatures.  
2. To exhort us, to use all diligence to seek and preserve in ourselves that testimony of God and our conscience, which may be for our comfort, and not for our rebuke.  
Doct. 5. Those men are extremely and brutishly mad, that will not be rebuked or stopped in their impiety, unless it be by some miraculous work.  
This is gathered from the end of verse 16. the dumb Ass speaking with 〈◊〉 voice, forbade the madness of the Prophet.  
Reason. Because such men are deprived of common sense touching spiritual things, and are given over unto a reprobate sense.  
Use. This may serve to admonish us, to beware of that hardness of heart, which cannot believe God speaking in his word; and not to give way to that vain imagination, which Dives with his brethren is said to have maintained, Luke 16. 30. and Abraham refutes. verse 31.   

Verse 17. These are wells without water, clouds that are carried with a tempest, to whom the mist of darkness is reserved for ever.  
Verse 18. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.  
Verse 19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.  
Verse 20. For, if, after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them then the beginning.  
Verse 21. For it had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment delivered unto them.  
Verse 22. But it is happened unto them according to the true Proverb; The Dog is turned to his own vomit again, and the Sow that was washed to her wallowing in the mire.  
The Analysis.  
IN these verses is contained a refutation of the false teachers, of whom a description was made before. Now the sum of this refutation consists herein, that all those things were vain, which they promised to their disciples or followers. And this is in general showed by those comparisons which are made verse 17. Where these teachers are said to be wells as it were, without water, and clouds without rain, because they make show of many things worthy to be desired, but they perform nothing at all. Upon occasion of these similitudes, by the way he repeats the punishment which God had prepared for them, by a continuation of the same Allegory, namely, that whereas they are wells as it were, or clouds making show of some mist, they shall at length certainly find the mist of eternal darkness. 2. The same vanity is illustrated by the impulsive cause that moved them to spread abroad their new opinions, which was their swelling vanity, verse 18. in the beginning, and by the effect thereof, which was their crafty seducing of Christians to give themselves over to the lusts of the flesh, at the end of the same verse. 3 The same vanity of their promises is set forth, verse 19 at the beginning, by the great dissimilitude and opposition that is betwixt them and their promises. For they promised liberty unto others, when they themselves were servants of corruption. Thence the vanity of their promises is made manifest and palpable as it were; because they promised that, whereunto they themselves were strangers, and far remote from it. 4. That which is put in the dissimilitude, namely, that they were servants of corruption, because some might make a doubt of it, the Apostle confirms it at the end of verse 19 by the general definition or description of a servant, or that bondage which he meant, namely, that he is another man's servant, that is overcome by him. For he that is taken by the enemy in war, is brought in bondage to him, at least until he hath paid the just price of his ransom. 5. The misery of this bondage is amplified in respect of those, that have made profession of faith and holiness, by comparing things unequal, betwixt that condition, whereunto they were obnoxious before their calling, and this which they have brought upon themselves by their Apostasy, where the misery of the latter condition is made greater than the former, vers. 20. and the reason of it is given, vers. 21. Because the sin is greater, which is committed after and against the knowledge of the right way, then that which is done through ignorance; which inequality is also illustrated by a comparison of the like things, that is explained in proverbial sentences, of the Dog and the Sow, verse 22.  
Quest. Here ariseth a Question, Whether those that were seduced by the false teachers, were before true believers?  
Answ. They had that faith which we use to call temporary faith, but they were never sound rooted in faith. This is proved out of the 14 verse, where all those that were seduced by these deceivers are called unstable souls. For if they had been by sound faith grafted into Christ, than they should have been stable and corroborated in him also. And whereas they are said verse 18. to have clean escaped from the wicked, this was, 1 In respect of the profession which they had made of their true conversion. 2. In respect of the assent, which we must think that they did give inwardly also unto the word, by which they were called to this conversion. 3. In respect of the change which they had made in their outward carriage. 4. In respect of some small beginning also, whereby they tended towards holiness itself.  
The Doctrines arising herehence.  
Doct. 1. They that go astray themselves from the right way, and cause others to go astray, whatsoever they make show of, they have nothing else in themselves or in their errors but vanity.  
This is gathered out of verse 17. and the beginning of 18. For they are said in the text to be as it were vanity itself, as Solomon faith of all things that are under the Sun, in respect of happiness they are vanity of vanities. Now they are said to be vain, 1. Because they have only a show of some truth or good, not the thing itself. 2. Because they make a show of communicating some good unto others, but they do not perform it, nor can they. For that is properly called vain, which is void of that thing which it should have, or which is unfit for that use and end whereunto it should serve.  
Reason 1. Because they have forsaken God, who is the fountain of all true and solid good.  
2. Because they are led by Satan, who is the father of lies and of all vanity.  
Use. This may serve to admonish us, to beware therefore of such men, that we be not in any wise deceived by them. For this were to embrace vanity in stead of eternal happiness.  
Doct. 2. Yet such men in their vanity are usually most puffed up.  
This is gathered from verse 18. in the beginning. So 1 Cor. 8. 1. Knowledge puffeth up. Which if it be true of the knowledge of things that are true in themselves, if they be not known as they ought to be known, as it is explained, verse 2. Then much more must we think so of that knowledge which hath a show of some singular excellency, when there is no solid good in it at all.  
Reason. Because such men seem to themselves to be wise, not only above the ordinary sort, but also above those that excel in the Church of God, yea sometimes above the Apostles themselves and Prophets, and therefore are wont to boast of some depths which they have; which the holy Ghost therefore calls the depths of Satan, Apoc. 2. 24.  
Use. This may serve to inform us, always to suspect those men, that are in a wonderful manner puffed up with their own private conceits of some part of religion.  
Doct. 3. That such men do oftentimes seduce many, and have divers followers, it comes to pass chiefly thereby, that their doctrine, either for the matter of it, or the manner of their teaching, is very agreeable to the carnal lusts of men.  
This is gathered from these words: they allure through the lusts of the flesh.  
Reason. Because as the flesh doth easily apply itself at all times unto carnal doctrine, by reason of that communion that is betwixt them; so especially and most easily doth it, when the doctrine is covered with a show of religion or truth.  
Use. This may serve for admonition, that if we would be safe from infection and seducing, we should diligently labour for mortification of the flesh. For neither are they only in danger of seducing that have not yet known the truth, but they also that have in some fort clean escaped from those that live in error, as it is in the text.  
Doct. 4. The chief lust of the flesh, whereby men are wont to be seduced, is the love of carnal liberty.  
This is gathered from the beginning of verse 19 So Psalm 2. 3.  
Reason 1. Because the flesh always seeketh its peace and quietness, which it cannot enjoy, but by giving itself over unto the lusts thereof; and hence it is that carnal men account the command of God and his Word, a yoke, and strong cords, and bands, etc.  
2. Because in liberty there is some kind of show of that dignity and excellency, whereof all the sons of Adam are most desirous ever since they drank in that poison of the Serpent, Ye shall be like Gods.  
3. Because it hath a false shadow of that Christian liberty, whereunto we are called, john 8. 32. 33, 34. Hence it is, that the cursed sect of Libertines, which under a show of liberty overthrows all religion, findeth many wellwishers thereunto, even amongst those that are Christians in name.  
Use 1. This may serve to condemn those, that always follow after liberty of what kind soever it be. For Christians are the servants of righteousness, although they be free from sin, Rom. 6. 18.  
2. To admonish us, to repress and restrain in ourselves this carnal desire of liberty, 1 Cor. 9 27.  
Doct. 5. They that most labour for this carnal liberty, are the most wretched servants of sin.  
This is gathered from these words; they are the servants of corruption. So Rom. 6. 20.  
Reason 1. Because they are overcome and led captive by sin.  
2. Because they give up themselves wholly to obey sin, Rom. 6. 16. 19  
3. Because they remain in this bondage, although it be the worst of all, with a kind of pleasure; so that they are the servants of sin more, than those are the servants of men, that are galley-slaves: for these men's minds always wish for liberty, but the others are very well pleased in their most servile condition.  
Use 1. This may serve to infrome us, how we should stand affected towards such men. For although they seem to themselves to be the only happy men almost, yet they are in truth objects most worthy of pity, and not of envy.  
2. To admonish us, more and more to get out of this bondage, by yielding ourselves wholly unto God and his righteousness, Rom. 6. 18, 19, 22.  
Doct. 6. They that are brought into this bondage, after that they have made profession and confession of the truth, their condition is more deplorable, than the condition of other sinners.  
This is gathered from, verse 20, 21.  
Reason 1. Because their sin is greater than other men's. For where no law is, there is no sin; where the law or the knowledge of the law is less, there the sin is less: but where the knowledge of God's law and his will is greater, there the sin is made greater and heavier.  
2. Because they do wonderfully dishonour God, while they profess themselves to have known his discipline, and to have had experience of it in some measure, and do afterwards reject it, and prefer sin before it.  
3. Because the devil the Prince of sin doth more severely beset those, that he hath withdrawn unto himself from the flight as it were, Matth. 12. 45.  
4. Because the anger of God is incensed against such men, Heb. 10. 26, 27.  
5. Because there is scarce any place left for them to repent, Heb. 6. 6.  
Use. This may serve to admonish all those, that know the way of God, to labour also to continue constantly in the same, in all parts of their life and conversation.  
Doct. 7. The filthiness of sin should make men to abhor a returning to the bondage thereof.  
Reason 1. Because we are called unto purity.  
2. Because we have professed an abomination of that impurity which is in fin.  
3. Because it is abominable unto God, and makes men abominable in his sight.  
Use 1. This may serve to condemn those, that take delight in this filthiness, and think they gain credit unto themselves thereby, by gracing and setting out their speech with oaths, and labour to make their conversation pleasing, by applying themselves unto the customs and vicious and filthy courses of men.  
2. To admonish us, to put before out eyes this filthiness of sin. So shall we renew our repentance, and be confirmed in the grace of perseverance.    

Chapter III.  

Verse 1. This second Epistle (beloved) I now write unto you, in both which I stir up your pure minds by way of remembrance:  
Verse 2. That ye may be mindful of the words which were spoken before by the holy Prophets, and of the commandment of us the Apostles of the Lord and Saviour.  
The Analysis.  
THe Apostle now making haste to the end of the Epistle, 1 Repeats the scope and aim that he had in writing, in the 1 & 2 verse. 2 He doth again describe those men, of whom he writes this Epistle, that they should beware, verse 3, 4. 3 He refutes their blasphemies, from verse 5. to verse 11. 4 He shows the use and fruit of his doctrine, which all the faithful should make of it, from verse 11 to the end. In repeating the end and scope of the Epistle he sets it forth and describes it, 1 By the genus, that it is a putting in remembrance. 2 By the effect, that it stirs up. 3. By the object, that it was directed unto them, that had a pure mind. 4 By the means how to obtain this effect, namely, those things which were spoken before by the Prophets, and commanded by the Apostles, verse 2. 5 By the manner how all these things might be made the more effectual: to which purpose he useth a kind of illustration, namely, that this putting in remembrance was iterated and repeated with an earnest vehemency. This second Epistle I write, and that with a fatherly kind of love, which is intimated in the title which he gives them, when he calls them beloved. Of the putting in remembrance we spoke before, c. 1. v. 12 13. and also of stirring up: Therefore passing over them, we come to the next.  
Doctrines arising herehence.  
Doct. 1. The minds of the faithful should be endued with purity, and sincerity, that they may receive the divine admonitions as they ought to be received.  
This is gathered from these words: I stir up your pure minds. Now he doth not so much commend them by this his testimony, as show them, what thing they ought chiefly to labour for, that they may receive benefit by this writing. So james 1. 21. and this first Epist. cap. 2. verse 2.  
Reason 1. Because, as in all things that are of any moment, there is always required some preparing of the subject, for example, as in husbandry, ploughing and harrowing of the ground: so and much more also is it required that we should prepare our hearts to receive the word of God with benefit, jerem. 4. 3, 4. Now there can be no fitter preparation, then by sincerity to lay aside all those things, that are contrary to the word, and hinder the efficacy thereof.  
2. Because the word of God is sincere, and therefore it requires sincerity in those that receive it, 1 Epist. c. 2. v. 2.  
3. Because without sincerity nothing at all is done aright. For sincerity is the common affection of obedience.  
Use 1. This may serve to reprove those, that have no care at all, rightly to dispose themselves for to receive the word of God aright.  
2. To exhort us, to labour chiefly for this purity of mind, and sincerity of heart.  
Doct. 2. They that have a pure mind, do willingly receive and retain those things that are proposed unto them out of the Prophets and Apostles.  
This is gathered from verse 2.  
Reason 1. Because Christ's sheep know his voice and follow him, john 10. 27. Now his voice sounds in the Prophets and Apostles.  
2. Because in the Prophets and Apostles all things agree with sincerity, 1 Pet. 2. 2. Psal. 19 8, 9  
Use. This may serve to inform us, to examine our minds according to this rule: for they that care not for the words of the Prophets and Apostles, have not purity of mind; but they that cleave fast unto them, although it be accompanied with divers infirmities, have always in readiness a sure argument of their sincerity.  
Doct. 3. Yet the very best have need to be often stirred up unto these duties.  
This is gathered from these words; This second Epistle I now write.  
So Phil. 3. 1, and this Epistle, c. 1. v. 10, 13.  
Doct. 4. Such admonitions are works of Christian charity.  
This is gathered from this title, beloved.  
Reason 1. Because they tend to deliver men from the greatest evil, and to communicate unto them the greatest good.  
2. Because they pertain unto the communication which is exercised by charity.  
Use 1. This may serve to reprove those that cannot endure admonitions, and take them for their enemies that use them. Gal. 4 16. 2 Tim. 4. 3.  
2. To exhort us, to exercise ourselves unto this duty with all charity.   

Verse 3. Knowing this first, that there shall come in the last days, scoffers, walking after their own lusts,  
Verse 4. And saying, Where is the promise of his coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the creation.  
The Analysis.  
Upon occasion of the Apostles testimony before cited, there is in these words a new description made of some wicked men of whom we must greatly beware. For in that he saith, that this is first to be known, what these wicked men are, of whom he doth admonish us, he doth thereby mean not only to show that this is necessary to be known for the understanding and applying of the Apostles words with benefit, but also that this may and aught to be chiefly observed out of the Apostles words, namely, that there shall come such men in the last days. For so is this phrase explained, jude, v. 18. These wicked men are described in general, 1 By their impiety towards God, that they are scoffers. 2. By their impurity of life and deeds, that they walk after their own lusts. Then in special by their arguing, that the wicked scoffers used, to defend their impiety, and to remove the contrary doctrine from themselves, verse 4 For in those words is expressed, 1 their scoffing, which was before noted in general, and 2 their argument is set forth, whereby they would persuade themselves and others, that they might walk after their own lusts, without fear or danger: namely, because the coming of God, the expectation whereof did deter men from such a life, is not to be feared, in these words: Where is the promise of his coming? Now this they confirmed to themselves and others by a vain comparing the times that went before with those that were to come; that whereas there was no coming of the Lord to judge the world since the times of the Fathers, and from the creation of the world, there was no cause to fear that any such thing would happen at the end of the world, in these words, For since the Fathers fell asleep, all things continue as they were from the beginning of the creation. Now this whole description, or rather the thing described, that is, this impiety, is illustrated by the adjunct of time, wherein chiefly and by a special kind of eminency or abundance it is found, namely, in the last days.  
The Doctrines arising here-hence.  
Doct. 1. In the reading of the Scriptures we must give special heed unto those things whereof we have greatest use.  
This is gathered from these words: Knowing this first. For the Apostle would, that for the present they should first and chiefly think of those things, that the Apostles had spoken for their present use, touching those wicked men.  
Doct. 2. The Scripture foretells most grievous things of the last days.  
So 1 Tim. 4. 1. 2 Tim. 3. 1.  
Reason 1. For that iniquity doth abound more in the last days, it is because knowledge doth abound, which is held under righteousness: that makes the sin the more sinful, Rom. 7. 13. and doth more incense the wrath of God, Romans 1. 18.  
2. Because the last ages, by reason of that depravedness and corruption which hath overspread mankind, are as it were an the sink of all the ages that went before, to receive their dregss.  
Use 1. This may serve to inform us, not to be too much troubled in mind, when we see as it were inundation of iniquity and impiety, flowing every where; because such things were foretold us before, john 16. 4.  
2. Not to fashion ourselves to those courses, that are common in this age, but to prepare and arm ourselves rather against their contagion.  
Doct. 3. Amongst wicked men they are the worst of all, that scoff at godliness.  
This is gathered from this word, scoffers.  
Reason 1. Because they are not only unbelievers, but despisers of the faith also. For scoffing is from contempt.  
2. Because their consciences are feared as it were with a hot iron, that can be wrought upon by no instruction, and therefore they are quite desperate. For they have quenched and choked even those natural sparks, which are wont to break out in all men's hearts.  
3. Because they are the chosen instruments of the devil to turn aside others from godliness, and to make the faithful servants of God ashamed of it, if it were possible. For the proper effect of scoffing is shame.  
Use. This may serve to admonish us, to shun such scoffers as the monsters and p●sts of mankind.  
Doct. 4. They that maintain wicked opinions in their mind, are given to impurity in their life.  
This is gathered therehence, that the same men are called scoffers, and such as walk after their own lusts.  
Reason 1. Because the proper cause, why such men do labour so much to cast off all sense of religion, is no other, then that they may with all licentiousness, give themselves wholly over to their most filthy lusts.  
2. Because such wicked opinions or imaginations do let lose the reins to all concupiscence, and therefore are the cause of increasing that wickedness, whereof at the first they were the effect.  
Use 1. This may serve to inform us, not to think that wicked and profane and Atheistical men do speak from any reason or judgement, when they scoff at religion. For they are beasts in their life, and therefore they have also beastly imaginations, which they are wont to bring forth under a show of reason.  
2. To admonish us, in shunning profane and blasphemous opinions and imaginations, to beware especially of a wicked life, because it makes way for all wicked opinions.  
Doct. V. That is proper to wicked and profane men, in some sort to deny the coming of the Lord, and his judgement.  
This is gathered from verse 4 at the beginning.  
Reason. Because the expectation of judgement is a strong bridle to restrain and keep in the wickedness of men, which ungodly and profane men do most of all desire to shake off.  
Use. This may serve to admonish us, by all means to take heed, that we be not any way partakers of that impiety: which comes to pass not only then when we do utterly deny his coming, but also when we do either make any doubt of it, or apprehend it as a thing far off from us, or do ineffectually think of it, not edifying ourselves in faith and obedience.  
Doct. 6. The fallacy wherewith wicked and profane men do deceive themselves, consists therein, that they will believe nothing above their senses, and do oppose their sense against the testimony of God.  
This is gathered ver. 4. at the end. For since the Fathers, etc.  
Reason. Because they are sensual men, jude, v. 19 and are led by sense and sensible things, like as bruit beasts.  
Use 1. This may serve for information: hence we may understand that the contradictions of profane men are void of all reason, and therefore are to be contemned with detestation. Nothing can be more contrary or mad, then to consult with nature about supernatural things, and to fetch the judgement of spiritual things from sense.  
2. To admonish us, not to attribute any thing to our senses in matters of faith. For it is all one, as if we should seek the judgement of reason amongst bruit beasts.   

Verse 5. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water, and in the water,  
Verse 6. Whereby the world, that then was, being overflowed with water, perished.  
Verse 7. But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgement, and perdition of ungodly men.  
The Analysis.  
IN the refutation of this profane opinion, the Apostle doth first reprove the ignorance of these profane men, verse 5. 6 7. Secondly, he doth instruct the faithful touching the coming of the Lord in those things, that did most pertain to the confirmation of them in the truth against such temptations that might arise from such humane cavillings, verse 8. 9, 10. The Apostle reproves their ignorance, 1 From the cause, that it was voluntary or affected ignorance. 2 From the object, namely that truth, which they willingly were ignorant of, and did oppugn. Now that truth which is affirmed contradicts that assertion, whereby these men would confirm their opinion. For when they had said it, and had brought it for an argument, that all things did continue in the same estate from the beginning of the creation, the Apostle denies this, and shows the contrary by the history of the flood, v. 6. then by comparing things alike, he gathers that the same also is to be expected concerning the destruction of the world by fire at the coming of the Lord, that was before in some sort performed by the destruction of it in water, v. 7. 3 The reason of this consequence is taken from the common cause of creation, preservation, and both destructions of the world, namely, the word & will of God, v. 5. 7. 4 He doth illustrate the conclusion itself concerning the destruction of the world by the end thereof, that it may withal be applied unto those wicked ones, with whom he now dealt, v. 7 at the end, while he calls the day of the Lord the day of judgement, and perdition of ungodly men. For in these words he threatens eternal damnation unto those profane men, that denied his coming, which must certainly be expected at the coming of the Lord.  
The Doctrines arising herehence.  
Doct. 1. It is the property of wicked men to be willingly ignorant of all things, that cross their lusts.  
This is gathered from these words: They willingly are ignorant of. All men are ignorant of many things, but the faithful are not ignorant of those things that are necessary for them unto salvation, nor do they please themselves in the ignorance of any truth, much less in the ignorance of those things that pertain unto the practice of religion: nay they do very much labour for this knowledge, whereby they may be brought unto eternal life: but the wicked, although they do very much desire to know other things, yea and are too curious in it, yet they love to be ignorant of those things that pertain to the bridling of their lusts and reproving of their sins. This is that ignorance which is called voluntary and affected.  
Reason 1. Because they affect those vices whereunto this knowledge is repugnant. Therefore they eschew knowledge as a thing that is evil unto them, and makes against them; and affect ignorance as a thing that is good for them and very well agreeing with them. For he that hath resolved with himself to give his mind unto sin, and to continue therein, seeks to have peace and quietness in that condition, and therefore abhors that truth which convinceth his conscience of sin, and suffers him not to sleep in it.  
2. Because he is given unto those lusts that stop up the way unto saving knowledge, and hold him ensnared and entangled so that he cannot freely endeavour and labour for true knowledge: therefore he affects ignorance in this respect, not so much in itself, as in the cause of it.  
Use 1. This may serve to convince those, that please themselves in the ignorance of holy things, because this is the property of a wicked man.  
2. To admonish us, never to shut our eyes against the light of the truth.  
3. To exhort us, on the contrary to use all our endeavour and give all diligence to gain knowledge, especially in those things that pertain to our own practice and life.  
Doct. 2. It makes very much for the taking away or lessening of our ignorance, to look upon the works of God that are past, that from them we may gather the works that are to come.  
This is gathered from the comparison that is here made, v. 5. 6, 7.  
Reason. Because the works of God are as looking-glasses, wherein God's sufficiency and efficiency are proposed unto us to behold.  
Use. This may serve to admonish us, not to look slightly upon the works of God, nor to read the histories of them as we read humane histories, but so, that we may always behold God in them.  
Doct. 3. Those public works of God, the creation, preservation, and destruction of the world, first by water, secondly by fire, are often to be meditated upon, and compared one with the other.  
This is gathered from the same comparison.  
Reason. Because God hath proposed those, as very remarkable arguments, to work some sense at least of religion in men's minds.  
Use. This may serve to exhort us, to exercise ourselves in these meditations, which God hath commended unto all sorts of men.  
Doct. 4. In all such works of God, that is especially to be considered that they are by the word of God, and do depend thereupon.  
This is gathered from verse 5, 7.  
Reason. Because we can receive no benefit by meditating upon God's works, unless we do behold the perfection of God in them. Now the perfection of God in his works doth very much appear therein, that all things are done by his word and according to his will.  
Use. This may serve to admonish us, to turn our eyes from all second causes, and to acknowledge God and his word in all things. For thence it comes to pass, that men often times attribute those things unto fortune, which are done by God, because they are ignorant of the power of God's word. And such an opposition there seems to be in the text, betwixt the words of the wicked, (when they say that all things continue, making no mention in the mean time of God, by whose power they continue; but rather closely attributing this continuance to fortune or second causes,) and that assertion of the Apostle, whereby he affirms that the world was at first by God's word, and is kept by the same word:  
Doct. 5. Every consideration of the works of God should be applied to the comfort of the faithful, and terror of the wicked.  
This is gathered from v. 7. at the end.   

Verse 8. But (beloved) be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.  
Verse 9 The Lord is not slack concerning his promise, (as some men count slackness) but is long-suffering to us ward, not willing that any should perish, but that all should come to repentance.  
Verse 10. But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein shall be burnt up.  
The Analysis.  
IN this other part of the refutation the Apostle propoundeth unto the godly and faithful those things that might establish and confirm their hearts in the truth, touching the coming of the Lord. 1 Therefore he persuades them to understanding and knowledge, contrary to the ignorance of the wicked. For whereas he had spoken before of the wicked, this they are willingly ignorant of, now turning to the faithful he exhorts them unto the contrary. But be not you ignorant of this one thing. 2. He propounds the thing itself, which he would have them in a special manner to understand and observe, which contains two things. 1 That the prolonging of the Lords coming is not with that slackness, which should be a stumbling-block to any man, both because it is not to be judged of according to our sense, but by the eternity of God, in respect whereof that space of time, which seem●s very long unto us, is but as one day, v. 8. and also because the end of this prolonging is the conversion and salvation of sinners: and therefore this prolonging proceeds not so much from slackness, as from patience, verse 9 2 That the manner of his coming, (both because it shall be sudden, and also because it shall be with majesty and great terror,) is such, that it should rather make men careful to prepare themselves for it, then to be curious in enquiring about the time itself, or to complain of slackness.  
The Doctrines arising herehence.  
Doct. 1. When wicked and profane men are reproved, refuted and condemned in Scripture, this is done for the faithful and elects sake, whose edification and salvation God hath respect unto, even when he seems to speak unto others.  
This is gathered from the beginning of verse 8. where the Apostle turning himself directly unto the faithful, shows that these wicked men were refuted for their good. So 2 Thess. 2. 13. jude, v. 20. 1 Tim. 6. 11. 2 Tim. 3. 14.  
Reason 1. Because the whole Scripture and all the means of salvation do by a special kind of propriety belong unto the faithful.  
2. Because God will not have his word to pass without some fruit: Now wicked men are oftentimes so forlorn, that no congruous fruit can be expected in them, but only in the faithful.  
Use 1. This may serve to inform us, to judge aright of God's intention in those things that he doth about men that are past all hope and incorrigible. For as the Apostle saith of Oxen, that God taketh not care for Oxen, but for men; so should we think that God taketh not care so much for these bestial men, as for the faithful and elect whom he doth chiefly speak unto, even when he seems to speak unto others.  
2. To admonish us, not to neglect or despise such rebukings of the wicked, as if they did nothing belong unto us, but wisely to turn it to our own use.  
Doct. 2. The faithful do then profit by the word of God, which is against the wicked, when they are become much unlike the wicked.  
This is gathered therehence, that whereas the Apostle did reprove the wicked of ignorance, he doth now exhort the faithful to knowledge, Prov. 1. 15.  
Reason. Because the courses and fashions of the wicked are therefore set forth unto us, that we might avoid them.  
Use. This may serve to admonish us, not to suffer ourselves to be led away by the example of the wicked multitude. For God doth not propose it as a thing to be followed, but to be shunned and avoided.  
Doct. 3. We should in a singular manner differ from the wicked therein, that we judge of the ways of God not according to the sense of the flesh, but according to the nature of God.  
This is gathered from these words: One day with the Lord. With men it is otherwise.  
Reason. Because spiritual things are to be judged of spiritually. Now all the ways of God are in some sort spiritual and divine.  
Use. This may serve to reprove those, that in such examinations are wont to consult with flesh and blood, and not with the word of God.  
Doct. 4. The end of all God's ways, as they have respect unto men, is the repentance and salvation of the godly.  
This is gathered from v. 9 Now here ariseth a question.  
Quest. Whether all and every particular man be meant thereby, when it is said, that God is not willing that any should perish, but that all should come to repentance?  
Answ. The patience of God according to its nature hath that use and end, to lead all sinners unto repentance, Rom. 2. 4. and in that sense might their interpretation be admitted, who understand these words and the like of all and every particular man: But that the Apostle in this place hath special reference to the elect, it appears thereby, that he speaking of the beloved of God, verse 8. and reckoning himself amongst the number of us, saith, that God is long-suffering to us-ward, that is, towards those beloved, and is not willing that any should perish that is, any of them: because God's principal work towards men is the salvation of the faithful, and therefore all his ways tend thereunto, as unto the scope and mark whereunto they are directed.  
Use 1. This may serve to reprove the madness of those men that blame those things in God, which make most for their use and good, as these men do in the slackness of the Lords coming.  
2. To admonish us, not to pervert these right ways of God, but always to▪ apply them unto that use whereunto they tend, that is, to the furtherance of our own repentance and salvation.  
Doct. 5. The way of the Lord, when he cometh to judgement, shall be with swiftness, majesty and terror.  
This is gathered from verse 10.  
First, it shall be sudden, because the hour and day thereof is not revealed, and because the most part of men expect no such thing. And it shall be full of majesty and terror, because it is the coming of the Lord not in humility, as his first coming was, but in glory.  
Use. This may serve to admonish us, to prepare our selus accordingly against this coming of the Lord. For this use the Apostle presseth and exhorteth us unto in the rest of the chap.   

Verse 11. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,  
Verse 12. Looking for, and hasting unto the coming of the day of God, wherein the heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat?  
Verse 13. Nevertheless, we according to his promise, look for new heavens, and a new earth, wherein dwelleth righteousness.  
Verse 14. Wherefore (beloved) seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless.  
Verse 15. And account, that the long suffering of the Lord is salvation, even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you.  
Verse 16. As also in all his Epistles, speaking in them of these things, in which are some things hard to be understood, which they that are unlearned, and unstable, wrest, as they do also the other Scriptures, unto their own destruction.  
Verse 17. Ye therefore beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own steadfastness.  
Verse 18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: to him be glory, both now and for ever, Amen.  
The Analysis.  
IN these verses is contained an application of the doctrine, that was before propounded concerning the Lords coming, to the use and edification of the faithful. Now this application is made by an exhortation to piety and holiness, which is first of all propounded, v. 11. Secondly, confirmed by the doctrine that was before proposed concerning the manner of the Lords coming, v. 12, 13. Thirdly, it is again repeated and pressed, v. 14. Fourthly it is again confirmed by the doctrine that was before proposed concerning the patience and long-suffering of God, v. 15. begin●which is in this place confirmed by the testimony of the Apostle Paul: whose testimony is illustrated, 1 Thereby, that he was frequent in such testimonies, v. 16. begin. 2 By a preoccupation, whereby the faithful are admonished not rashly to wrest any thing that Paul spoke concerning such things, to a contrary sense, because although he spoke some things that are hard to be understood, yet they are such that they are not wont to be wrested, but by some perverse men, who wrest the other Scriptures also unto their own destruction. From all these he infers in the last place a conclusion both of the foregoing exhortation, and also of the whole Epistle, which is, to have a care to be steadfast, v. 17. and to labour for growth, v. 18. The end whereof is showed to be the glory of Christ in that doxology, wherewith the whole Epistle is closed up.  
The Doctrines arising herehence.  
Doct. 1. All Scripture must be applied unto a practical use, that it may advance holiness and piety.  
This is gathered from v. 11. Now not only in this place is this order of instruction observed, but in all the Epistles and Sermons that are propounded in Scripture.  
Reason 1. Because the end of all Theological doctrine is to live well.  
2. Because a bare apprehension and speculation of the truth, and a mere assent thereunto, is nothing worth, if it be separated from the practice. For this is found in some sort in the devils themselves.  
3. Because the temptations of the Devil tend chiefly thereunto, that if he cannot hide the truth, yet so to choke it, that it can bring forth no fruit in the life; and thereupon he takes occasion to mock and deride men.  
Use. This may serve to admonish us all, to labour for this both in private and in public, in preaching, hearing, reading, and meditating upon God's word; and never think that we know any thing as we ought to know, unless we know it unto piety and holiness.  
Doct. 2. In piety and holiness we must always aim at and labour for the highest perfection.  
This is gathered 1 From the question, What manner of persons ought ye to be? 2 From the plural number, which is used in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in your conversations, that is, in all piety and holiness.  
Reason 1. Because every degree of piety and holiness is as desirable in itself as the first is.  
2. Our desire and affection towards the highest degree of holiness and piety is a part of the very first degree. For there is no true holiness without a desire of perfect holiness.  
3. Because we are called unto perfect holiness, neither can we see God without it.  
Use. This may serve to reprove those, that rest in a kind of lukewarm profession, or in a partial practice of piety and holiness.  
Doct. 3. It makes much for the advancing of piety; to look for and hasten unto the commming of the day of the Lord.  
This is gathered from v. 12, 14. So Phil. 3. 20.  
Reason 1. Because it takes off our minds from all those things, that belong unto this present world.  
2. Because it makes us to prepare ourselves for the world to come, 1 john 3. 3.  
Use. This may serve to exhort us, to raise up our minds, as much as may be unto this spiritual looking for the Lord.  
Doct. 4. Our chiefest care touching the coming of the Lord, should be, to be found of him in peace.  
This is gathered from v. 14. Now by peace is meant that condition which is pleasing unto God and approved of him; whereupon not the anger, but the goodness and grace of the Lord is showed in communicating all happiness.  
Reason 1. Because the Lord is looked for, as the supreme Judge, whose anger is to be flyed from and avoided, and his approbation and good liking greatly to be sought for.  
2. Because unless peace be then had, afterwards it cannot be had for ever.  
Use. This may serve to exhort us, while we live here, continually to seek to confirm our peace with God, and in our own consciences. Now this is done by raising up in ourselves a lively faith and confidence, establishing our hearts with all assurance of salvation, and following all those means whereby our calling and election is made sure.  
Doct. 5. From the long-suffering of God we must gather those things which make for the promoting of our peace and salvation.  
This is gathered from v. 15. For when the Apostle tells us, that we should account, that the long suffering of the Lord is salvation, he means that we should so think which ourselves and dispute of these things, that we should gather nothing else from thence, but that God aims at our salvation, and therefore we also should take great care of it.  
Reason. Because by these meditations we should confirm and increase both our faith and our sanctification. For our reasonings and disputes, when they are rightly directed either by the word, or by the works of God, as by a third argument, to the strengthening of our faith and increase of holiness, a● unto a conclusion drawn from thence; they are those moral means whereby we work out our salvation with fear and trembling.  
Use. This may serve to exhort us, to exercise ourselves more and more in such meditations: for being accustomed thereunto, from them we shall gather honey and medicine, whence others suck poison; as we may see in this example, where from the Lords prolonging of his coming the wicked men did conclude those things whereby they might confirm their profane opinions; but the faithful are taught on the contrary, by the same argument to conclude those things, which make much for their salvation. Such is the Apostles admonition, Rom. 6. 12.  
Doct. 6. In the writings of the Apostles and Prophets, Christians must have a special heed to those things, which do most direct them to such connexion's or conclusions.  
This is gathered from verse 15. Where Paul's testimony is cited to confirm & illustrate this connexion, & not to prove other things, which might easily be proved out of his writings.  
Reason 1. Because these are most necessary for us to know, and of perpetual use.  
2. Because that was the wisdom of God communicated to the Apostles and Prophets, that they might explain these truths unto us most frequently, and clearly, which is the reason of that elegy which is given unto Paul in the text, according to the wisdom given unto him he hath written unto us.  
Use. This may serve to reprove those, that do more willingly by far give heed unto those things, which do little or nothing at all touch the conscience of a man, or the practice of his life. The inward inclination and disposition of a man appears manifestly by those things which he doth chiefly heed in his reading and hearing: As if a man be given only to the tongues, he will observe nothing but the words and phrases: If he be a lover of Chronology, he will take notice of nothing but the things that have been done, and the moments of time wherein they were done: If he be a Disputer, one that seeketh praise by arguing, he will mark nothing, but those things which make for controversies: so a godly man, although he will not neglect other things, which serve for his use, yet he doth chiefly fix his mind upon those things, which do most directly tend unto godliness.  
Doct. 7. We must understand all these things so, as if they were directly written unto us.  
This is gathered from these words, Hath written unto us. So Hebr. 12. 5.  
Reason 1. Because such was the wisdom of God, which spoke in these holy men, that they wrote those things which do belong unto us, as well as unto those that lived at that time.  
2. Because God would have the Scripture to be the public instrument of the Church, not of one age only, but of all ages. Therefore every part of it is the rule of life both to me and thee, as well as unto those to whom it was first given.  
Use 1. This may serve to admonish us, not so much to meddle in the Scriptures, as if we were in another man's ground, or in those things which belong unto others, and not unto ourselves.  
2. To exhort us, to raise up our minds to receive the word of God with a congruous affection. We may easily think with ourselves how our minds would be affected, if we should receive a letter that was written by the hand of God in heaven; and directed unto us by name, and sent unto us by one of his Angels: after the same manner should we be affected in reading and hearing the written word of God.  
Doct. 8. In other truths that are less necessary for us to know, there are some things hard to be understood.  
This is gathered from v. 16. He doth not say this of all Paul's Epistles, nor of any one whole Epistle, much less of the whole Scripture, (as the Patrons of traditions, and Enemies of Scripture would have it,) but of some few things: And he seems to point chiefly at some of those things, which Paul wrote concerning the coming of the Lord, because he speaks of that in this place, & therefore it is very likely that he hath reference unto those things which are spoken of, 2 Thess. 2. 2.  
Reason 1. Because there are some divine mysteries so far remote from us, that in what words soever they be expressed, they will always be hard to be understood.  
2. Because God would have some things, that are not of so general and necessary a use, out of his singular wisdom to be more obscurely propounded: which seems to be the proper reason, why those things of Antichrist, 2 Thess. 2. were in the Primitive Church hard to be understood. For God would for just causes, that Antichrist should come, and that most men should be ignorant who he was, until he did come.  
3. God would exercise the industry and diligence of the faithful in searching the Scriptures, and finding out the sens● and meaning of them, not to deter men from reading them as the Papists use to do, by wresting this argument amiss. For Peter in this place doth not discourage so much as the common sort of the faithful from reading the Scriptures, but rather stirs them up to read all the Epistles of Paul, although he tells them that there are some things in them that must be read warily.  
Use 1. This may serve to admonish us, not to think it sufficient that we know the words of the Scripture, but to give all diligence and labour to find out the true sense and meaning of them.  
2. To comfort us, that we should not be too much cast down, if we do not fully understand some things in the Scripture, because we are told that there are some things hard to be understood.  
Doct. 9 They are unlearned and unstable men, that wrest the Scripture to maintain their impiety.  
For that the Apostle means, when he saith that they wrest the Scriptures to their own destruction; not that it is such an exceeding dangerous thing to interpret some place of Scripture otherwise than it should be, but that it is the property of a very wicked man to argue out of the word of God against God, or against his will. Now they are called unlearned, not because they have no skill in the tongues or arts, wherein such pestiferous men may sometimes excel; but because they never effectually learned or were taught those things which pertain unto religion: And in the like manner are they called unstable, because in that knowledge of the truth which they had and professed, they were not grounded and rooted, but as men not grounded nor settled they are easily turned from their profession.  
Use. This may serve for admonition, that the people should not therefore be deterred from reading the Scriptures, as the Papists would have it, (who in this very thing show themselves to be unlearned and unstable, because they do mischievously wrest this place, where they are expressly told, with how great danger it is wont to be done:) but that we should labour to cast off all ignorance and unsteadfastnesse, that so we may be made fit to read the Scriptures with profit. For this is the scope of the admonition, as the Apostle useth it in this place.  
Doct. 10. The end and scope of all divine information and instruction in respect of the faithful is, that they may be established and grow in that grace which they have received.  
This is gathered therehence, that this is the conclusion of this general Epistle, as it was of the former; which holds good also in all other Epistles and Sermons, in respect of those that are now faithful:  
Reas. Because by their effectual calling they have faith, hope, and charity begotten in them, so that they have the principle of all grace in them, nor can any thing be wanting ●eli●es the continuation, confirmation, and increase of the same grace.  
Doct. 11. To obtain steadfastness in grace there is required a foreknowledge of those things that tend to the confirming and strengthening of our minds.  
This is gathered from these words: Seeing ye know these things before.  
Reas. Because although our steadfastness depends upon God▪ and the effectual operation of his Spirit, as it is in the conclusion of the 1 Pet. 5. 10. Yet God worketh in us not only by a real efficacy, but also agreeable to an intelligent nature by teaching and persuading. Now nothing can be wrought by this moral way, unless knowledge go before, and so i● must be wrought by knowledge, as it is in the text.  
Use 1. This may serve to refute the Papists, who maintains ignorance and commend it in the common people: they are sufficiently refuted by him, from whom they boast that they have received the Chair, free from all error. For Peter in thi● place, 1 Requires knowledge of all the faithful, yea, an● foreknowledge too of those things whereby they might b● confirmed against profane men and false teachers. 2 He pre●supposeth that all that were truly faithful to whom this Epi●stle came, were already endued with this knowledge. 3 H● presupposeth that his Epistles were so clear and so eadie to b● understood that all the faithful which should read them wit● godly minds, might understand out of them, and consequent●ly out of the Scriptures, those things, whereby they bein● forewarned, might be fore-armed against those false deceivers whereof he spoke.  
2. To admonish us, not so to look for our confirmation and strengthening from God, as that we should in the mean time neglect the knowledge of those things that tend there●unto, but to use all our endeavour both in general to know those things that are absolutely necessary unto salvation, an● in particular, those things that are necessary for us in our pra●ctise upon occasion of any temptation.  
Doct. 12. Besides knowledge there is required also unto th● steadfastness of grace a continual and vigilant heed.  
This is gathered from this word, Beware.  
Reason 1. Because knowledge is unprofitable, if it be not reduced to practise. Now practise in difficult things cannot be had without care and heed.  
2. Because many are the fallacies wherewith we are assaulted, both in the Devil and his instruments that are without us, and in ourselves also, by reason of that marvellous deceitfulness of our hearts, such as cannot be expressed.  
Use. This may serve to exhort us, above all to take notice of ourselves, and those things that tend to the strengthening and stablishing of us in grace.  
Doct. 13. It should be an argument to the faithful to beware of the errors of some men, because they are wicked men, ungodly, and profane.  
This is gathered from that title, the error of the wicked.  
Reason. Because all those things that have any agreement with ungodliness are to be shunned and avoided. Now those things that are in a special manner approved of by profane men, must necessarily have an agreement with profane ungodliness.  
Use. This may serve to admonish us, by this means amongst others to strengthen ourselves against divers errors, that are most pleasing to profane men.  
Doct. 14. Sedfastnesse and increase of grace are joined together.  
This is gathered from the connexion of v. 17. with the 18.  
Reason 1. Because like as trees and all plants, and also living creatures, from which this metaphor is taken, are corroborated by growth, while they acquire greater and perfecter strength, so also do the faithful.  
2. Because the steadfastness of grace consists not therein, that it continues in the same degree, but that it is form in its nature, one property whereof of is, to grow until it come to perfection.  
Use. This may serve to exhort us, to labour therefore to be so established, that we may also grow and increase in all grace.  
Doct. 15. They grow in grace, that grow in the effectual knowledge of our Lord and Saviour jesus Christ.  
See Chapter 1. Verse 2.  
Doct. 16. Our 〈◊〉 and desire in all things, even in those th●● that pertain to our own salvation, should be the eternal glo●● God in Christ.  
This is gathered from the last words.  
Reason 1. Because we are the servants of Christ bo●● with his own blood. Now whatsoever the servants get 〈◊〉 turns to the proper good and benefit of their Masters.  
2. Because God is absolutely the chiefest good.  
3. Unless we do this, whatsoever we do, it is not 〈◊〉 out of religion. For it is the nature of religion to give the 〈◊〉 unto God.  
Use. This may serve to exhort us, to lift up our mind's 〈◊〉 and more to maintain the glory of God in all things, 〈◊〉 Apostle doth by that closing particle, Amen.    
FINIS.