An analyticall exposition of both the epistles of the Apostle Peter illustrated by doctrines out of every text and applyed by their uses for a further progresse in holinesse / by ... William Ames ...

Chapter II.

Verse 1. But there were false Prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.

Verse 2. And many shall follow their pernicious wayes, by reason of whom the way of truth shall be evill spoken of.

Verse 3. And through covetousnesse shall they with feined words make merchandize of you.

The Analysis.

HItherto the Apostle propounded an exhortation, and confirmed it also in the foregoing Chapter. In the two following Chapters he strengthens it, by removing the impediments, that might make this exhortation of no effect. And the chiefe impediments are fals teachers and profane scoffers: of these former he speaks Ch. 2. Of the latter chap. 3. The false teachers he doth first, de∣scribe: secondly, reprove: he describes them from the be∣ginning to those words in vers. 3. whose judgement, &c. Then he reproves them, 1 in generall in these words, that they are damned men; which he doth afterwards prove, 1 by the usu∣all course of Gods justice, from verse 4. to the 10. 2. By their deserts, whereby they bring upon themselves the revenging justice of God, from verse 10. to the end of the Chapter. In the description of the false teachers he makes, 1 A compari∣son of the like betwixt the false teachers and those that were false prophets among the people of Israel, partly that he might joyne together this discourse with the former, where he spake of true Prophets; and partly that he might meet with the scandall which might arise by such seducers; and partly

that he might stirre up the faithfull so much the more, to be∣ware of their seducing. In the first respect, the last words of the former Chapter, and the first of this Chapter, make such a discreet axiom as this; although there were many Prophets among the People of Israel, that were holy men of God, and were moved by the Spirit of God in those things that they spake; yet among the same people also there were many false Prophets. This discretion is shewed in these words: But there were. In the second respect these words make a copulate axi∣om thus: Like as there were false Prophets among the People of Israel, so also shall there be false teachers among you. In the third respect there is intimated and implicitely contained such a connex axiom as this: If there shall be false teachers among you, like as there were false Prophets among the peo∣ple of Israel, then must you be alike careful to beware of these, as the Israelites were warned heretofore to beware of them. After that description which is made by way of comparison, followes an absolute description; wherein the false teachers are described by their effects. Which eff••cts have either an immediate reference unto the false teachers themselves, or un∣to 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 destructi∣on. In respect of others the first effect is, that they shall have many followers, who are pointed out by another effect accom∣panying this seducing, namely, a speaking evill of the truth, or of the Gospell, which shall come to passe by their meanes. The o∣ther effect is the abuse of those whom they do seduce for gain; which abuse is set forth by the helping cause, namely by fai∣ned words.

The Doctrines arising herehence.

Doct. 1. There are alwayes false prophets and false teach∣ers in the Church.

This is gathered from these words: there were, there shall bee.

Reason. This comes to passe in a threefold respect, 1 in re∣spect

of God. 2. In respect of the Devill. 3. In respect of men. First, in respect of God, and that 1 that they which are approved in the Church may be made manifest, 1 Cor. 11. 19. Deut. 13. 3. 2. That the obstinate wicked may perish in their ungodlinesse and cruelty, 2▪ Thess. 2. 10, 11, 12. 1 Kings 22. 20, 21, 22. Secondly, in respect of the Devill, because he is alwayes the father of lyes, and a murtherer, and that envi∣ous one, which soweth tares among the good seed. Thirdly, In respect of men, because the wisdome of the flesh is enmity against God and his truth.

The use hereof according to the Apostles intention is two∣fold:

Vse 1. To admonish us, not to be offended, nor to be top much troubled in minde, when we see heresies to arise in the Church, but to say as the Apostle did, There were, there shall be.

2. To instruct us, not to believe every spirit, but to try whe∣ther they are of God, 1 Iohn 4. 1.

Doct. 2. Every heresie hath damnation joyned with it.

This is gathered from these words: damnable heresies. Some are more damnable then others, yet all do in their nature tend to damnation. For all are contrary unto the way of truth, whereof mention is made, verse 2. which way alone leads unto life. But there are some heresies which can by no meanes consist with salvation or eternall life. Hereupon such opini∣ons are by a kind of appropriation called heresies in the Church, that is, opinions altogether damnable. For there is a difference to be observed betwixt things rashly spoken, bare errors in faith, and heresies properly so called. In the heresies themselves also we must distinguish betwixt the materiality, and the formality of it. For to make a formall heresie, for which a man is properly called an heretick, there is required besides an errour in those things that pertaine unto the fun∣damentals of religion, a reluctation against the cleare light, and obstinacy in that reluctation.

Vse. This may serve to condemne those that under the name of peace and charity, make so little reckoning of the bringing in of heresies into the Church. They would have all things received in and tollerated; which is all one, as if they would

for peace and charity admit of damnation it selfe. For here∣sies have damnation joyned with it.

2. To admonish us, 1. to take diligent heed that we do not by any means further such heresies. 2. Not rashly or for a light cause to pronounce any man an heretick. 3. As care∣fully 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 hereticks: but it may be answered divers wayes.

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 shew of that pro∣fession. 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 Apo∣stles 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 chalenge their servants, as having bought them; which may be thus shewed: 1. Here is no mention of Christ as being Lord properly, but Master. For in the Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is properly, a Master in respect of a servant, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lord. And these two names are clear∣ly distinguished, Iude v. 4. where the same thing is spoken of the same false teachers: there they are said to deny their Do∣minum & herum Lord and master; although he may be called their Herus, Master, he is not properly called their Dominus, Lord. Then againe, the Lord is not said to have redeemed all men, but only to have bought them: now although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to buy, be sometimes used in the same sense that the other is, yet it is not alwayes so.

Ans. 3. The comparison here is plainly made betwixt the false teachers and the false Prophets, bewixt 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 re∣deemed and delivered all the people of Israel; that is, as he de∣livered them out of Egypt, and challenged them to himselfe in a peculiar manner, that by a solemne covenant they should be his servants; so also all those that give their names unto the Church, he may in this respect be said to have bought▪ as a Master, that they should serve him for ever. To deny the Lord is, not to acknowledge God or Christ for the Lord, Matth. 10. 32, 33. to confesse and to deny are made contrary one to ano∣ther, Luke 12. 8, 9. The reason is, because it hath once pro∣fessed 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 two∣fold, either▪ verball or reall. A verball denying was in Peter, a reall denying is in all those that after they have made profes∣sion 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 reall de∣nying. For the description of these men doth rather expresse their profane courses, then 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 disho∣noured; for men, our lusts, and Sathan himselfe are preferred before him, Mark 8. 38. where the indignity of this sinne is shewed, that an adulterous and sinfull generation is preferred before Christ. Christ also by this me••ns is accused of iniquity: for no servant usually goeth away from his master, if he con∣fesseth 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, Ier. 2 5. Mich. 6. 3. Deut. 32. 4.

2. Because Christ threatned a most heavie judgement against this sin, when he saith that he will deny those men; that he wil be ashamed of them before God and his Angels, Mark 8. 38.

Vse 1. This may serve to condemne, not only the manifest Apostates, but also all those, that with the profession of

godlinesse joyne a profane life, or turn aside from that profes∣sion. The sinne of these men is more grievous, then of Turks and Infidels, that never gave their names unto Christ; for the neerer any man commeth unto God, the more doth he dis∣honour his name, if he doth fall back againe. He that hath in some sort forsaken Sathan, and given himselfe up unto God, and afterward forsakes God again, and gives himselfe up unto Sathan, seems to have known both masters, and advisedly to pronounce that he is the better, whose servant he would ra∣ther be, that is, Sathan.

2. To admonish us, 1. Carefully to beware, not only of the damnable sin it selfe, but also of all appearance, and every degree of it, and every occasion that might leade us thereunto. 2. If in any respect we have turned towards such like abomi∣nation, to recall our selves betimes, and seriously to bewaile our offence, like as Peter did after his denying of Christ, Matth. 26. 75.

Doct. 4. It i•• the nature of such sinnes to bring destruction upon men.

This is gathered from these words; bring upon themselves destruction.

Reason. Because sinne in respect of the guilt that is joyned with it, hath a kind of power whereby it drawes all evill; like as faith and prayers obtain every good gift from God. Hence is it, that our sins are said to cry for vengeance; and also to draw punishment unto it as it were with strong cords, Isay 5. 18. For while men draw sin with such-like cords, they do al∣so draw the punishment of sinne, which is joyned unto it.

Vse 1. This may serve to admonish us, in this respect to beware of sin.

2. To exhort us, by faith, repentance, and prayers, to turn away that destruction from us, which our sins would bring upon us.

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 imbrace errors.

This is gathered from these words; And many shall fol∣low.

Reason 1. By reason of that darknesse, which hath taken hold of mens mindes; thereupon they may be easily drawne under any shew or glimps of light.

2. By reason of that disposition which they have, alien from the truth; thereupon they easily imbrace those things that are contrary to this truth.

3. By reason of that disposition which they have, agreeing with the nature of errors. For sinners have in themselves the seeds, of all sins, errors and heresies; so that the nature of cor∣rupt 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.

Vse 1. This may serve to instruct us, to shew the corruption and wretchednesse of our nature, how hardly are we brought to imbrace the heavenly and saving truth, when we are carri∣ed 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 fore∣told us by the Apostle, and it hath a manifest reason; so that it is not to be wondred at, that many are given unto errors, but that rather, that any one doth believe the truth.

3. To exhort us, 1 Unto humiliation, in respect of this pronenesse unto error, 2 To care and circumspection that we be not overswayed by it. And an Argument whereby we may and should be stirred up unto this care, we have in the text, whiles they which follow heresies and hereticks, are said to follow their destruction. For not only the authors of heresies run unto destruction, but also their followers, as in the place of the Thess. before cited. In those which perish, so that it is a signe of destruction, to be seduced by hereticks.

Doct. 7. The fruit of errors and heresies is speaking evill of the way of truth.

This is gathered from these words, By reason of whom the way of truth shall be evill spoken of. By the way of truth is meant the Gospell, or the will of God revealed in the Scripture, which shewes the true way of salvation. It is said to be evill spo∣ken of, when the dignity thereof is violated, most proper∣ly by reproachfull words. It is said to be evill spoken of by

them, namely, by the authors of the heresies and their follow∣ers, in a two-fold respect, 1. When they themselves speak re∣proachfully of it, as the Scribes and Pharisees did of Christ. 2. While they give others occasion to speak reproachfully of it, as the Jewes did unto the Gentiles, Rom. 2. 24. both respects seeme to be meant here by these, for the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies per & propter, by, and by reason of.

Vse 1. This may serve to instruct us, to judge aright of the nature of sinne, that never staies till it hath brought men to blasphemy against God, and to speak evill of the way of God.

2. To admonish us, 1. For this cause to withstand the be∣ginnings of sin, lest at length we be brought also to blasphe∣my against the holy Ghost, which Christ saith is a sin that shall never be forgiven. 2. To beware also of those men, that durst openly speak evill of the truth; amongst the number of whom they are to be put, that dare mock and scoffe at the name of predestination and the predestinate.

Doct. 8. They which propagate errors under faire pretence, do often times seek their own gaine.

This is gathered from these words; through covetousnesse with fained words: Covetousnesse is commonly the compa∣nion of heresies, oftentimes the mother, very often the Nurse of them, as we may see in the Papists.

Vse. This may serve to admonish us, 1. Not to believe mens fained words. 2. To beware of covetousnesse, which is the root, as of all evils, so also of heresies.

Doct. 9. Miserable is the condition of those men that are se∣duced by hereticks; for they are sold like beasts and cattell.

This is gathered from these words, they shall make merchan∣dize of you.

Verse 3. at the end. Whose judgement now of a long time lin∣greth not, and their damnation slumbreth not.

The Analysis.

HItherto we have seen the description of false teachers, and their sins; now followes their reproofe, or the pu∣nishment 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 cal∣led damnation. 3. By the adjunct of swiftnesse and speed, which is shewed by the negation of those things that are op∣posed unto swiftnesse. Now in generall, lingring or slownesse is opposed thereunto; in speciall, slumbring, which is put as a species of idlenesse or slacknesse. This swiftnesse 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 hast, but now of a long time.

The Doctrines arising herehence.

Doct. 1. The punishment of sinne followes after sinne.

This is gathered from the connexion of these words with the words foregoing: there was the description of sin; and here presently followes the threatning of punishment.

Vse. This may serve to admonish us, never to think of sin, but to adjoyne also the consideration of the punishment, which is joyned unto sin.

Doct. 2. This punishment proceeds from the just judge∣ment of God, for that it is here called judgement.

For God as judge of all the earth, pronounceth sentence upon men for their sins, and the execution of that sentence is called punishment. Now he pronounceth sentence according to right and a most holy law, and therefore the punishment which God inflicteth is in a proper sense called judgement.

Vse 1. This may serve to refute, 1 prophane men, which think that those evils that men suffer, both publick and pri∣vate, come by chance. 2. Those that are wont to complaine of the evils which they suffer, as if God did deale unjustly with them, Gen. 18. 25. Deut. 32. 4.

2. To admonish us, continually to walke in the feare of the Lord, because we live in his fight, that exerciseth judge∣ment.

Doct. 3. This judgement of God brings damnation upon sinners, that is, a privation of all good, which pertaines unto the happinesse or well-being of man, and the sense of all misery; which makes that very being bitter and unpleasant.

Vse. This may serve to admonish us, with feare to flye a∣way 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 Gods mercy and long-suffering; in that respect it is said not to slumber, because slumbring and sleepe bindes the mind, and hinders the actions.

4. Because now of a long time before, way is made and prepared for this damnation.

5. Because the damnation it selfe, although the wicked of∣tentimes are not sensible of it, yet it takes hold of them, and spiritually worketh in their minds and consciences.

Vse 1. This may serve to condemne those, that give them∣selves wholly unto sin, either because they think that punish∣ment commeth flowly, or else because they hope to escape un∣punished, Eccl••s. 8. 10, 11, 12.

2. To admonish us, to make haste to repent of our sinnes, not to linger nor slumber.

Doct. 5. In all those things which pertaine unto judgement against sinners, like as in all other things, God doth nothing rashly, but foreseeth, premeditateth, and prepareth all things.

This is gathered from the adjunct of time, Now of a long time. So Iude v. 4.

Verse 4. For if God spared not the Angels that sinned, but cast them downe to hell, and delivered them into chaines of dark∣nesse to be reserved unto judgement.

The Analysis.

NOw the Apostle proves that which he had before laid downe concerning the punishment that should befall false teachers. The conclusion of this arguing is, 1 In gene∣rall propounded of all the wicked, v. 9. For there is the conse∣quent part of that connex axiom, the antecedent whereof be∣gins v. 4. and is shewed by the connexion If, as, If God spared not the Angels, &c. Then afterwards in speciall, of these false teachers themselves and their followers, v. 10. In the generall conclusion, v. 9. he doth not barely set downe the condemna∣tion of the wicked, but also by a copulate axiom joynes to∣gether with it, the deliverance of the godly from that tempta∣tion, 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 god∣ly, and strengthen them against all the temptations, whereun∣to they were obnoxious by means of the wicked. In the ante∣cedent part of this arguing he sets downe three arguments, which are as so many examples & judgements of God against the wicked; & they may make three syllogismes to prove one and the same conclusion. The first example is of the Angels that fell, v. 4. The second is of the old world, v. 5. The third is of Sodome and Gomorrha. The syllogismes are knit together, after this manner: If God spared not the Angels, nor the old world, nor Sodome and Gomorrha; then he will not spare these false teachers; nor the like wicked men; But the former is true, by the testimony of Scripture, Therefore, &c. These examples in respect of the generall conclusion, which is set downe, v. 9. are as spe∣cies unto their genus. But in respect of the speciall conclusion w^ch is set down, v. 10. they are as comparata, partly alike, part∣ly 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 crea∣tures, the Angels, nor the old world, nor those cities; then much lesse 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 Apo∣stle, 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 missed.

Reason. The reason of this truth is Gods unchangeable na∣ture and constant justice, whereby he is alwayes like himself, not only inwardly and in himselfe, but also outwardly to∣wards 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 ene∣mies, and of all those that give themselves over unto impiety.

Vse 1. This may serve to instruct us, so to read the sacred History, not as we read profane histories and fables, either for delight, or to be informed only in the knowledge of the times, or in things that have bin done; but alwayes to observe Gods warnings and apply them unto our own use.

2. To admonish us, not to deceive our selves, as if we had a priviledge to sin above other men, or as if God wold not deale so severely with us, if we should continue in our sins, as he did heretofore with those whom he destroyed: * Other mens harmes should teach us to beware of the like sins. In the first example we have, first, The object of Gods judgement, The Angels that sinned. Secondly, the manner how he dealt with them, If he spared them not. Thirdly, the degree of this judge∣ment, 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 downe in the Scriptures, because it doth not so much pertaine to our edification and salvation, to know their sin, as it doth to know our own sins. But in generall we are taught, that they kept not their first estate. Iude v. 6. that is, they left that estate wherein God had placed them, and afterwards exercised en∣vie, lying, murther towards men. We are taught also that the number of those that fell was great; thence it is that the Apo∣stle

here speaks in the plurall number. They are said to have been cast down to hell, 1. By reason of the change of their estate, because from that wonderfull high condition, which they had received by creation, they were cast downe to the lowest of all. 2. By reason of the change of their place, be∣cause from the place of blisse, where they were round about the throne of God with the other Angels, they were thrust downe into a lower place fit for sin and misery: But that this place is in the lowest parts of the earth, as the Papists would have it, it cannot be shewed out of the Scriptures, but rather the contrary: for they are said to be in the aire, and to rule there, and to go about the earth seeking to devoure men. This at least is plaine out of the Scripture, and it should suffice such as are not over-curious: 1. That they suffer a great change of estate. 2. That they are excluded from their first habitation. 3. That they are in that place, where they receive poenam dam∣ni & sensus, the punishment of losse, and the punishment also of sense. They are said to be delivered into darknesse, partly in respect of sin, partly in respect of misery: for both are sig∣nified by darknesse in the Scriptures. They are said to be deli∣vered into chains, by a metaphor taken from malefactors that are condemned, who are kept inprison bound with chains. Now these chains are, 1 A hardning in their sins. 2 A de∣spaire of all deliverance. 3 A fearfull looking for that misery whereof mention is made, Heb. 10. 27. 4. The providence of God which alwayes watcheth over them, to keep and punish them. They are said to be reserved unto judgement, because they are bound so fast with these evils, that they can never e∣scape; 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 aggra∣vate it. For he that hath received much, owes much, and of him much is required.

Vse. This may serve for admonition, that men should not trust to such staffes 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 alwayes abuse the goodnesse of God.

2. They spare not the glory of God, but themselves.

Vse 1. This may serve to instruct us, to ascribe it unto the grace and mercy of God, that he hath hitherto spared us.

2. To exhort us, not to contemne this long-suffering of God, but thereby to be led unto repentance, Rom. 2. 4.

Doct. 4. By sinne a sinner is cast downe from the place and condition which he had before.

This is gathered from these words; cast down to hell.

Reason. Because sin is an aversion from God. Now as the communion which we have with God, makes us to ascend in∣to a high condition, even into Heaven it selfe, so that our con∣versation is in heaven, as it is Phil. 3. 20. So also aversion from him makes us to descend, even untill we come unto hell it selfe.

Vse. This may serve to admonish us, not to trust the devill, nor our own imaginations, as if we could ever attain any good by sinning. For so our first parents were deceived, when they thought to make themselves like unto God by sin, they were made like unto the devill.

Doct. 5. The darknesse of misery followes the darknesse of sinne.

This gathered from these words; delivered them into chaines of darknesse.

Reason. Because the light is the same, whereby we are dire∣cted, and whereby we are perfected; therefore the privation of perfection and happinesse followes the privation of di∣rection.

Vse. This may serve to admonish us, alwayes to walk in the light, as children of the light, if we desire to avoid utter darknesse.

Doct. 6. Sinners are held in sinne and in their misery, as it were with bonds.

This is gathered from that: Chaines.

Reason. Because the sins themselves are the snares of the de∣vill, 2 Tim. 2. last. Lam. 1. 14. There are other reasons given of this thing in the Analysis.

Vse. This may serve to admonish us, betimes to pray for deliverance from our sins, which then we shall obtaine, when we do flye unto Christ, who gives deliverance unto the Cap∣tives, Luke 4. 18.

Doct. 7. The extreamest punishment of sinners is deferred unto the last judgement of God.

Vse. This may serve for instruction, that no man should please himselfe therein, that he suffers afflictions in this world, as if therefore he should escape free in the world to come, which is the miserable comfort of some men.

Verse 5. And spared not the old world, but saved Noah, the eighth person, a Preacher of righteousnesse, bringing in the flood up∣on the world of the ungodly.

The Analysis.

THe second and third example of Gods justice towards sin∣ners are not barely propounded, as the first was, but are illustrated by different examples, or by examples of Gods mercy, which he shewed towards the godly, while he destroy∣ed the wicked. The reason is, that both parts of the conclusi∣on, which is set down, verse 9. might be fitly inferred; where the deliverance of the godly is joyned together with the de∣struction of the wicked. In the former of these examples is set downe, 1 The object of Gods justice, materially, the old world, which is more formally explained by the adjunct of impiety, whence it is called the world of the ungodly. 2. This justice is also illustrated by the instrument thereof, namely, the bringing in of the flood upon the world of the ungodly. The object of Gods mercy is made to be Noah with his family: who are described, 1 By their small number, wherein his family was contained, which is said to be eight. This Peter shewes, 1 Epist. c. 3. v. 20. 2 By the effect, that he was a Preacher of righteous∣nesse. 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 him∣selfe.

The Doctrines arising here-hence.

Doct. 1. The multitude of those that sinne doth not hinder Gods justice from executing his judgements upon them for their sinnes.

This is gathered from this; He spared not the whole world. For as it was with dignity in the Angels, so it is also with the multitude now in the world.

Reason 1. Because the multitude doth not lessen, but rather increase the guilt of sinne, and more fill up the measure there∣of, as it is in the Proverbe, Qui peccat exemplo, bis peccat, he that sins with example, sins twice: So he that sins with ma∣ny examples, sins often times, if the thing be rightly conside∣red. As if a man should see another fall in a slippery way, and not take the more heed unto himselfe therein, but fall into the same place and after the same manner, he is much more taxed by men, then if he had fallen alone, or first of all: so is it also in these.

2. Because the multitude which seemeth unto us a great thing, as if it could withstand Gods anger, is before God like unto water, that fals from a bucket.

Vse. This may serve to admonish us, not to follow a multi∣tude to do evill. And so much the more necessary is this ad∣monition, because we are all too prone to go in the way of the multitude; which fault also we seeme to commit with some reason.

1. Because that we presume that many eyes see more then one, whence it is that the voice of the people is often taken for the voice of God.

2. Because the labour of examination seemes too diffi∣cult, and almost impossible.

3. Because that which all men do, usually goes unpuni∣shed among men, and we conceive the like thing of God.

4. Because he that doth not follow the multitude, shall gaine a multitude of enemies, and such as hate him.

But the contrary reason, which is of greater value then all those is that of Christ, Matth. 7. 13. Broad is the way that lead∣eth 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 then a thousand blind eyes. The world

or the multitude of the world is blinded; therefore one Christian which hath the eye of his mind inlightned by the Spirit, and followes the light of Gods word, can see more then a great multitude of others. To the second we answer, that the duty of examination lies upon all and every one. And they had need to do it, not only as they are Christians, and as Christ commands them, to prove all things, and hold fast that which is good, but also as they are men: for it is not a humane, but a brutish thing to follow the multitude of those that go before, without judgement. To the third we answer, that the wayes of God are not as the wayes of men: Men winck at many, either out of ignorance, or impotency, or for feare, and the like imperfections which are not incident to God. To the fourth we answer, If God be with us, who can be against us?

Doct. 2. The creatures which are most necessary and profi∣table unto us, by sin are made our enemies and hurtfull unto us.

This is gathered from the flood of waters, that destroyed the old world. Now nothing is more necessary and profitable unto us then water.

Reason. Because the creatures are the servants and hoast of God, and therefore they depend upon his will, and pleasure, and command both for war and peace, Hos. 2. 18.

Vse 1. This may serve to admonish us, so much the more to beware of sin.

2. To instruct us, if we would have any true comfort from the creatures, to lay the foundation thereof in our reconcilia∣tion with God.

Doct. 3. God in the midst of judgement towards the ungod∣ly, is mercifull towards the godly.

This is gathered therehence, that when he destroyed the world, he saved Noah.

Reason. Because God doth not execute judgement accor∣ding to the fiercenesse of his anger or fury, as men oftentimes use to do, but according to the counsell of his most perfect wisdome.

Vse. 1. This may serve to instruct us, not to ascribe those things unto fortune or chance, which happen unto us or o∣thers in this kind.

2. To comfort us, because in a world of all dangers and judgements, we may flye 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 goodnesse and mercy towards them may appeare the more abundant.

2. In respect of the second causes, and of the nature of the thing it selfe, because that which is most difficult, and of the greatest care and perfection, is not wont to be found but in few. The gifts of nature are common unto all; of art and in∣dustry to fewer, but the gifts of grace to fewest of all. There are more good Taylors then good Physitians, and more good Physitians then good Kings. So that that hath the greatest perfection, which is given but to a few.

Vse 1. This may serve to admonish us, to be so much the more diligent to make our election and calling sure.

2. To exhort us, to give God thanks, that he hath made us partakers of that happinesse, which he grants but to a few.

Doct. 5. All the godly, that will be made partakers of Gods mercy, must be preachers of righteousnesse, as Noah was.

Now righteousnesse is preached not only in words, but al∣so in deeds. For so it is wont to be said, The thing it selfe speaketh, •• or the tongue only, Phil. 2. 15, 16.

Reason. Because no man can escape the revenging justice of God, unlesse he labour to follow and advance the righteous∣nesse that is prescribed by him.

Vse 1. This may serve to condemne and reprove those, that are rather Preachers of unrighteousnesse, then of righte∣ousnesse.

2. To exhort us, more and more to stir up our selves to have a care of this duty.

Verse 6. And turning the Cities of Sodome and Gomorrha into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly.

Verse 7. And delivered just Lot, vexed with the filthy conver∣sation of the wicked:

Verse 8. (For that righteous man dwelling among them, in see∣ing and hearing, vexed his righteous soule from day to day, with their unlawfull deeds.)

The Analysis.

IN these verses is contained the third example, which is di∣vided after the same manner, as the second was. For here he speaks of the judgement of God upon the wicked, and his mercy towards the godly. The object of his judgement are the Cities of Sodome and Gomorrha; the manner is, by fire, which is intimated in these words, turned into ashes. The degree is, in their utter overthrow; the end and use is, to warne those that should after live ungodly. For such judgements are en∣samples 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 An∣gels, in the second the multitude of men, so also in this place society and policy; and Cities that were so noble, Sodome and Gomorrha. For they were Cities that were brought into go∣vernment, they had Kings, Gen. 14 2. This Doctrine is pro∣pounded, 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 sinnes: for they pervert the end whereunto they were ordained. For whereas the end of all societies is to restraine sinne, and to advance righteous∣nesse, 1 Tim. 2. 2. and they on the contrary cherish sin and im∣pugne righteousnes, they do provoke the anger of God more,

then if they were not such societies. The sin of these Cities is said to be grievous, and crying, Gen. 18. 20.

This may serve for admonition, that Citizens or Magi∣strates should not trust too much to their wealth, so that there∣by they should be made the more bold to sin.

Doct. 2. The same judgements of God are executed by con∣trary causes.

This is gathered therehence, that whereas the old world was destroyed by water, those Cities were overthrowne by fire.

Vse. This may serve for admonition, that sinners should not therefore think themselves safe, because they have escaped one judgement; for when they are farthest off from one evil, another is ready to fal upon them, Amos 5. 19.

Doct. 3. Extreame judgements follow extreame sins.

This is gathered therehence, that this was an utter over∣throw, because that these Cities had filled up the measure of their sins.

Reason. The reason is taken from the proportion, that is betwixt sin and the punishment of sin.

Vse. This may serve to admonish us, if we cannot altoge∣ther avoid sin, yet with feare and trembling to shun the pro∣gresse 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 en∣sample.

Vse 1. This may serve to admonish us, so much the more to take heed, that we give no scandal unto others, or to be an ex∣ample in sin.

2. To exhort us to increase in godlinesse by the examples of Gods judgements upon sinners. For that is the use and end of them, Amos 4 12.

The other part of the Analysis.

The object of mercy is Lot, who is described, 1 By the adjunct, that he was righteous. 2 By the effect, that his soule was vexed with the wickednesse of the ungodly, which is more largely set forth, v. 8. 1 By the internall cause, which was his righteousnesse. 2 By the externall cause, which was their un∣godlinesse.

3 By the means, wherby the external cause or the object did work that effect. And they were the senses of hear∣ing and seeing. 4 By the occasion, which was his dwelling amongst them. 5 By the adjunct of time, which was conti∣nually. 6 By the degree, which was the highest, as if he had beene put upon the rack; he vexed, in Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tormented.

Besides those that are common unto Lot with the exam∣ple 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 righte∣ous, who notwithstanding is spoken of in the Scripture to have committed a most hainous sin. For those that are said to be righteous in the Scriptures, are so called, either in respect of the imputation of Christs righteousnesse, or in respect of some particular cause wherein they shew themselves righte∣teous, or in respect of that inherent righteousnesse, which, though it be imperfect, yet is it sincere and pleasing unto God.

Vse 1. This may serve to refute the Papists and others, who as soone as they reade that any one is called righteous in the Scriptures, presently conclude that a man may fulfill the whole law, and stand upon his own merits before God.

2. To comfort the godly, who sometimes fall through in∣firmity. 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 dwelt a∣mongst the Sodomites.

Vse 1. This may serve to refute those, that when they sinne put the fault upon others with whom they live, as if they could not be godly because others are wicked.

2. To exhort us, to strengthen our minds against the wic∣kednesse 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 a∣mongst the ungodly, are grieved for their impiety.

This is gathered therehence, that Lot vexed, &c. 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 recko∣ning made of either.

Vse 1. This may serve to condemne those, that take delight in no company so much as in the company of the ungodly. 2. Those that are not sorry for their own sins, much lesse for others.

2. To instruct us, to judge of our selves hereby, in that con∣versation which we have with wicked men. For if we are thus wrought upon, when we see it, then it is a signe of a good conscience.

Verse 9. The Lord knoweth how to deliver the godly out of temp∣tations, and to reserve the unjust unto the day of judgement to be punished, or suffering punishment.

The Analysis.

THis is the generall conclusion, the premisses whereof the former examples make up, and it is disposed in a copulate axiom, the former part whereof is of the mercy of God, and the latter of his justice. Where we may take notice of the reason of this order, which may be two-fold. 1 Because in the premisses he had spoken of mercy in the last place; there∣fore 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 strength∣en

the godly. The object of Gods mercy is the godly. The act and effect thereof is, to deliver them from temptation. The object of his justice is the wicked. The act and effect thereof is, to reserve them unto the day of judgement. Where he addes the manner how they shall be reserved, namely so, that they shall in the meane time suffer punishment. The cause and reason of these acts and effects, as well of his mercy as his justice, is the wisdome of God, or his knowledge joyned to∣gether 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 confirme our faith touching the mercy and justice of God.

This is gathered therehence, that the Apostle was so care∣full 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 man∣ner of doubting, but it hath some obscurity in the object, and so admits of divers doubtings, which must be removed by such-like arguments.

2. The imperfection of our faith, which must be helped by these means.

3. The multitude of objections and temptations, which fight against this faith.

Vse 1. This may serve to reprove the security and pre∣sumption of those, that feele no want in this kinde.

2. To admonish us, to use all diligence, and to search out all the arguments that may be, to edifie our selves in this faith.

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 god∣ly, who before in the example of Noah and Lot, were called righteous.

Reason. Because no righteousnesse can be pleasing unto God, which is not referred unto him and his honour; now this is done no other way, but by piety.

Vse. This may serve to admonish us, not to rest or please our selves in any righteousnesse, that is separated from true piety towards God.

Doct. 3. The sting of every evill of punishment, whereunto men are obnoxious in this life, is temptation.

This is gathered therehence, that deliverance from tempta∣tion is here put for deliverance from all evill.

Reason. Because the afflictions or miseries of this life be∣come hurtfull unto us only by that means, and as they are in us occasions or motives unto sin. For that is the nature of temptation, whereof mention is here made, to induce men un∣to sinne.

Vse 1. This may serve to admonish us, to beware of the temptation that is in the evill, more then of the evils them∣selves.

2. To instruct us, to judge aright of the mercy of God to∣wards the godly; for although they are not presently delive∣red from the afflictions themselves, yet if they be delivered from the temptation of them, they have great experience of Gods mercy towards them.

Doct. 4. God doth very well know how to performe all those things that he hath either promised to the godly, or threatned to the wicked.

Vse. This may serve to admonish us, not to judge of the event of these things, or of the successe of the godly or the wicked, according to those things that we see, but to referre all these things unto the knowledge and wisdome of God, rest∣ing upon the beliefe of those things which he hath promised.

Verse 10. But chiefly them that walk after the flesh in the lust of un••l••annesse, and despise government: presumptuous are they, selfe-willed: they are not afraid to speak evill of dignities.

The Analysis.

IN this verse is contained the particular conclusion of the former arguing: because he doth particularly apply unto the false teachers of that age, that which he had affirmed in ge∣nerall of the unjust, verse 9. Therefore this particular conclu∣sion is joyned with the generall, not by a bare copula, but by a gradation from the lesse to the greater, as it is intimated in

that first word, But chiefly: as if he had said, that all the un∣just should indeed suffer punishment, but those most certainly, and most heavily, that are such as the false teachers are here described to be. Now they are described both in generall, and in particular. In generall the effect of their wicked walking, in those words, them that walke. Of which effect, 1 he shewes the principall cause, which is, the flesh. 2 The administring, or next cause, which is the lust of the flesh, that is, the vicious motions and inclinations of corrupt nature: which is illustra∣ted by the proper effect thereof, uncleannesse, because the mo∣tions of the flesh do spiritually defile the soules of men, so that it makes them polluted in the sight of God. The parti∣cular description is by a particular sin, which is, a contempt of lawfull authority: which sin is illustrated by its effect, that is, that they do contemptuously reproach dignities; where he shewes the manner of this effect which is adjoyned, that they do it boldly and selfe-willed.

The Doctrines arising here-hence.

Doct. 1. Although all sinners may deservedly feare the judgement of God, yet there are some that may more certainly ex∣pect the severity of that judgement.

This is gathered from these words; But chiefly them.

Reason. By reason of that proportion which is kept be∣twixt the sins and their punishments. Now they that may most certainly expect this severity of judgement, are such e∣specially, as are very much given unto those sins, whereby we read in the Scriptures that men have brought upon themselves swift destruction.

Vse. 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 wayes of a sinner.

This is gathered from these words; B•••• chiefly them that walke.

Reason 1. Because the act of sin doth not so much condemn as the habit of sin; like as on the contrary, the habit of any vertue doth much more commend a man, then any particular act, though it be of great note.

2. Because he that walks in the way of sin, addes impeni∣tency

unto his sins; now impenite••cy doth condemne men more then any sin, because there is no way to escape the an∣ger of God, but by repentance.

Vse 1. This may serve to condemne those, that please themselves therein, that they are not murtherers, nor adulte∣rers, nor robbers, &c. when in the meane time they walk in the way of other sins, who do either contemne the worship of God, or neglect faith, hope, and charity, and are altoge∣ther ignorant of the like vertues.

2. To admonish us, to take he••d unto our selves, by a time∣ly and daily repentance, that we walk not in sins, though we cannot abstain from all sin. Sinners are not so much hatefull unto God, as the workers of sin, and such as walk in it.

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 it selfe as largely as the flesh or body of man, being carnall: and so is in all and every particular man in common and without any exception. This is proved first Gol 5. 17. Iames 1. 14. Mat. 15. 19. Secondly, it is confirmed also by reason and experi∣ence, because when there is no outward object or perswasion that can induce us unto sin, yet we feele such little sparks ari∣sing in our selves, that will set the whole man on fire, if they be not quenched betimes.

Vse 1. This may serve for instruction, 1 To refute their dreame, which imagine a perfection in this present life. 2 To refute the Papists, who say that concupiscence after Bap∣tisme 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 out∣ward provocations, that might lead us into temptation, but also of our selves and our own hearts; for there lyes our great∣est danger.

Doct. 4. Sinne doth not consist only in outward words and deeds, but also in the inward lusts and affections, which are contra∣ry 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, where sins are said to come from the heart, For sin can come frō the heart no other way, but by the means of such vicious lusts of the flesh.

3. From the expresse words of God, Ger. 6. 5. & 8. 21.

4. The same is shewed unto us by the contraries, because the inward affections of men, that are good, are very pleasing unto God: Therefore after the like manner evill affections and desires must needs displease him. The amplification of this truth may be taken therehence, that there is no sin pro∣perly in the outward words, and deeds, but as they depend upon the inward affection of the heart. For if it were other∣wise, then a man might be compelled unto sin, which is alto∣gether untrue, and contrary to common sense.

Vse. This may serve to refute and condemne those, that take little or no care at all, about their thoughts or inward af∣fections, so that they can any way excuse their outward words and deeds. 2. To admonish us, therefore to watch over our inward affections and thoughts. For this is the property of a true Christian. Those that are out-side Christians, look only unto outward things; they that do inwardly and in heart feare God, are no lesse carefull of their inward thoughts then they are of their outward words.

Doct. 5. Sins of this kind, like as all others also, do defile a mar.

Some sins are said in a speciall manner to defile a man, name∣ly such, as pertain unto the unlawfull copulation of the flesh, and transgresse the tenth Commandement.

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 lesse pleasing unto God, Mat. 15. 20. This is it which was heretofore signified in the Cere∣moniall Law by all those uncleannesses separations, washings, and purgings, which are so frequently spoken of by Moses, This also is that, which is intimated unto us in Baptisme.

Vse 1. This may serve to condemn those, that do not only take delight in their sins▪ but also seeme to boast of them, as if they should glory in their own dung.

2. To admonish us, to learne hence more and more to ab∣horre all sin, as a most filthy and detestable thing. Besides that generall defiling which is common to all sinne, the Apostle seems here to intimate that speciall defiling, which is in wan∣tonnesse, 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 superiour lan full power.

This is confirmed, Rom. 13. 1, 2.

Reason 1. Because they which despise lawfull power, de∣spise the ordinance of God. It is the Apostles reason in the same place. For although God hath prescribed unto men no speciall forme of government, yet he hath appointed, that there should be some certaine kind of governing, and so ap∣proves of all power, which is not contrary unto nature, or un∣to his revealed will.

2. Because such a contempt is against the common good, and tends to the disturbance of humane society.

3. Because it gives occasion to the overflowing of all other sins. For this is the reason why the authority of superiours is established in the first Commandement of the second Table, because if that be despised or neglected, all the other Com∣mandements, not only of the second, but also of the first ta∣ble, are quite destitute of those things that should strengthen them, as touching those means which men can use.

Vse 1. This may serve to refute the Anabaptists and those that tread in the steps of such hereticks, whiles they maintaine that the civill Magistrate is clean contrary to Christian reli∣gion.

2. To reprove those, that although they confesse the pow∣er in words, yet in their deeds resist it, nor do they respect it farther then it makes for their lusts.

Doct. 7. The effect of contempt is, to reproach a man, and speak evill of him.

Reason. Because reproaches and contumelies come proper∣ly from pride, whereby a man thinks himself better then ano∣ther. For otherwise he could not reproach another man, but the same reproach would fall upon himselfe also. Con∣tempt is the daughter of pride, and the mother of such ne∣phewes.

Vse 1. This may serve to admonish all Christians, to ab∣staine from reproachings and evill speakings. For there is none that dares affirme that it is lawfull for him to despise his bro∣ther.

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 some∣times reprove the sins of men somewhat sharply?

Answ. That this is lawfull is proved by the approved pra∣ctise of the Prophets, Apostles, and of Christ himselfe also; but with these cautions. 1 That the sin which we reprove be manifest. 2 That the check be so directed, that it be done to the sin rather then to the man. 3. That there be together with it a manifestation of our charity. 4 That we be not mo∣ved unto this vehemency chiefly by our own private injuries, but by the zeale that we beare unto the glory of God and the salvation of others.

Doct. 8. Amongst those circumstances of sinne, mentioned in the text, there is none whereby it is more aggravated, then stub∣born boldnesse, and selfe-willednesse.

This is gathered from these words: Presumptuous, selfe-willed, &c.

Reason 1. Because they are tokens of a will sinning with full consent.

2. They are tokens of a seared conscience.

3. They are most contrary unto repentance.

Vse 1. This may serve to condemne those, that account it a great praise unto themselves, that they are bold to commit all kind of villanous acts: they neither feare men, nor God himselfe; as it is said of the unjust Judge in the Gospel.

2. To admonish us, although we cannot wholly abstaine from all sin, yet to take heed that we do not please our selves in any sin, nor to go on and persist stubbornly, and presump∣tuously in it.

Verse 11. Whereas Angels which are greater in power and might, bring not railing accusation against them before the Lord.

The Analysis.

THat the Apostle may aggravate that sin, which he had laid to charge of the false teachers in the former words he makes a comparison betwixt them and the Angels, such as is made, verse 9. and the 10. But in this comparison there is contained a two-fold dis-similitude, namely, of their condi∣tion, and their actions. Their condition, because the Angels are high and mighty, but these men were of a low mean con∣dition. Their actions, because the Angels abstained from speak∣ing evill of dignities, but these men gave their minds unto it. The former dis-similitude is set forth by a kind of Inequality, of greater and lesser, because there is indeed a very great in∣equality, but this dis-similitude ariseth from the inequality. Both parts of the comparison are disposed in a discreet axiom as it were to this sense. Although the Angels do farre exceed these dignities in power, yet they do not speak evill of them; but these men, although they be far inferiour unto them in power, yet they fear not to speak evill of them.

Touching the former part of the comparison two questions may be made.

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 excel∣lent nature then men; but also because God hath set them over men, and commanded them to watch over Governments, Common-wealths, and consequently over dignities. Whence they are often called in Scripture Dominions, as Ephesians 1. 21.

Quest. 2. How this is true, that they do not bring railing

accusation against dignities, when God himselfe sometimes speaks evill of them, and makes the Angels to execute his malediction?

Answer: They are said to abstaine from speaking evill, 1 Because they do not speak evill, but when God commands them, and therefore it is not their malediction so much as Gods. 2 Though they do speak evill of the men that are set in authority, and do evill also unto them sometimes, as we s••e in the example of Herod, and in the Host of Sena••herib, yet they do not speak evill 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 condi∣cion, 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 other∣wise it would make nothing to the aggravation of the sinne of these men.

Reason 1. Because his sin is the greater, that is drawn unto sin upon the lighter occasion or smaller temptation.

2. Because such men are not moved by those reasons, that might and should with-hold them from committing such a sin, which other men have not after the same manner.

Vse. This may serve for condemnation, to condemne the fashion of some men of the lowest rank, who even in that con∣dition of life are as proud, and more also sometimes, then they that are in the highest degree of dignity and honour.

Doct. 2. The Angels are greater in power then all men.

Vse. This may serve for the comfort of the faithfull, be∣cause God hath given the Angels a speciall charge over them, so that they are said to pitch their tents about them.

Doct. 3. These powerfull Angels do most religiously ab∣staine from all sinne.

For what is here said in speciall, is to be understood also in generall.

Vse. This may serve to admonish us, therefore the more carefully to beware of sin; both because we are bound by the Law at least as well as they, and also because other wise we cannot have those good and powerful ministring Spirits to take care of us.

Verse 11. But these as naturall bruit beasts, made to be taken and destroyed, speak evill of the things that they understand not, and shall utterly perish in their own corruption.

The Analysis.

THe other part of the comparison is contained in this verse, wherein the sin of the false teachers desp••••ng and speaking evill of dignities, is aggravated by a new comparison of the like, so that in this verse there is both a shewing of the dissimilitute, and also a whole similitude explained by its parts. The proposition of this similitude containes a descrip∣tion of naturall bruit beasts: the Apodosis contains a descrip∣tion of false teachers, according to those qualities which they have proportionably with those bruit beasts. The de∣scription of the bruit beasts contains three things: 1 Their inward nature, which is expressed by a negation, that they are void of reason, bruits. 2. Their acts or operations, which are said to proceed, not from counsell, but from nature, naturall. 3 Their end and destruction, that they are taken and destroyed. To these there are three also answerable in false teachers: 1 That they are void of judgement, they understand not. 2 That they are carryed with a naughty passion to speak evill, speak evill of the things that they understand not. 3 That they bring upon themselves destruction; they shall perish in their own cor∣ruption.

The Doctrine arising herehence.

Doct. 1. Sin, where it reignes, turnes a man into a bruit beast as it were.

This is shewed in all those places of Scripture, where wic∣ked men are compared unto bruit beasts, either in generall, or in speciall, to Horses, Mules, Dogs, Swine, Foxes, Wolves, Beates, Lions, &c. Yea, they that are in greatest honour and esteeme in this world, are accounted no otherwise of by God, then as bruit beasts. The Monarchs, in Daniel, are alwayes compared unto wild beasts; and the Roman Emperours that persecuted the Church, are pointed out in the Apocalyps by

the name of the Dragon. And the Pope is not only called a beast, but is described as a very great monster among the beasts, with seven heads, and ten hornes.

Vse 1. This may serve to condemn those, that please them∣selves in their sins.

2. To admonish us, so much the more to beware of sinne, lest at length with Nebuchadnezzar we be cast downe from the greatest glory to the lowest condition of all.

Doct. 2. The fountaine of all this sin and misery is the want of a right and spirituall judgement.

Vse. This may serve to admonish us, diligently therefore to betake our selves unto prayer, and other means, that are sanctified by God, for the enlightning of our mind, and keep∣ing it sound.

Doct. 3. A signe of such a condition, that is, of a man turn∣ing to a bruit beast, is, to follow the passions of corrupted nature, without reason.

Vse. This may serve to convict and condemne many, that seeme unto themselves to be excellent men.

Doct. 4. Such men do corrupt also whatsoever naturall goodnesse they have in them.

This is gathered from this word, corruption, as it is explain∣ed, Iude v. 10.

Vse. 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.

Vse. This may serve to admonish us, to flye from all cor∣ruption, as we would from the snares of eternall death.

Verse 13. And shall receive the reward of unrighteousnesse, as they that count it pleasure to riot in the day time: spots they are and blemishes, sporting themselves with their own decei∣vings while they feast with you:

Verse 14. Having eyes full of adultery, and that cannot cease from sin, beguiling unstable soules; an heart they have exer∣cised with covetous practises, cursed children.

The Analysis.

AFter that description of these men, which was set down in the three fore-going verses, here in the beginning of this 13 verse, is againe repeated that just punishment which they must expect. they shall receive the reward of unrighteous∣nesse. Then he makes a new description of the same men, that they might wax the more fierce if it were possible. And he de∣scribes them by three chiefe vices, 1 By the luxury, where∣unto they gave their minds. 2 By then uncleannesse, 3 By their covetousnesse. Their luxury is set forth and aggravated, 1 By the adjunct of pleasure. 2 By the adjunct of time, that it was in the day time. 3 By the effect, that they did by this means, as spots and blemishes, defile not only themselves, but also those with whom they were conversant. Of which effect also he shewes the cause in another effect, that deceiving was joyned with this luxury. Their uncleannesse is described, 1 By the helping causes or instruments, in these words: Ha∣ving eyes full of adultery. 2 By the adjunct of constancy, be∣cause they cannot cease from sin. 3 By the effect, beguiling un∣stable soules. Their covetousnesse is explained, 1 By the pri∣mary subject of it, in these words, the heart, there it was seat∣ed. 2 By the adjunct of custome, in these words, A heart ex-excised. Last of all, the end and summe 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 mens sins.

Reason. 1. Because these two are in Gods purpose and their own nature knit together.

2. Because the consideration of sin doth oftentimes more hurt then good, if the consideration of the punishment be not joyned unto it.

Vse. This may serve to condemne those, that take delight only in the commemoration either of their own, or other mens sins.

Doct. 2. Profuse luxury is a signe of a man sinning securely.

This is gathered out of the text, and it is expresly set down, Iude 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.

Vse 1. This may serve to instruct us, not to account such men happy, as the multitude useth to do.

2. To admonish us, to beware of such excesse.

Doct. 3. Luxury, the more it is shewed openly, the more it is to be condemned.

This is gathered from that Epithete, in the day time.

Reason. Because it is so much the farther off from shame, and consequently from repentance.

Vse. This may serve to condemne that impudence, which many men have gotten.

Doct. 4. There is the greatest danger in those sins, from which the greatest pleasure and delight ariseth.

Reason. Because pleasure is a signe of a perfect habit.

2. Because pleasure is very hardly left.

Vse. 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 Iude v. 12.

Reas. Because the more any sin appears in the Church, the greater dishonour doth it bring, not only to the sinner him∣selfe, 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, &c.

Reason 1. Because out of the abundance of the heart all our faculties, and all the instruments of operations receive im∣pressions answerable unto the heart.

2. Because sin, or temptation unto sin is admitted into the heart it selfe by the outward senses, as by channels or gates; so that the eyes and such like corporeall instruments are filled two wayes, both in the ingresse and the egresse of sin: Whence it comes to passe, that as the gates of a great City use to be fuller then the other parts of the City, by reason of the fre∣quent ingresse and egresse of people, so also are the eyes of such like men.

Vse 1. This may serve to instruct us, to see and bewaile the miserable condition, whereunto men are obnoxious by rea∣son of sin; because they have no part clean or void of sin.

2. To admonish us, to use all care to cleanse our selves, and all our faculties and parts both of body and mind from such uncleannesse.

Doct. 7. The uncleannesse of the body is oftentimes joyned with impurity of religion.

This is gathered from these words; adultery.

Reason 1. Because the hindring cause or that which keeps it off is removed, namely, pure religion.

2. Because this is the just judgement of God, Rom. 1. 26.

3. Because by reason of these carnall affections men do withdraw themselves from piety, or impugne it.

Vse. This may serve to admonish us, so much the more re∣ligiously to imbrace purity in religion.

Doct. 8. In such men covetousnesse is oftentimes joyned with their impiety.

This is gathered from these words, covetous practises.

Reason. Because that doth chiefly pertaine to the rule and sway which the devill exerciseth over his servants, 1 Iohn 2. 16

2. Because by covetousnesse they seek those things that serve to nourish their impurity of life.

Vse. This may serve for a generall admonition, to abstaine even from the least sins, if we would not admit of others also.

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 exer∣cised.

Reason 1. Because exercising a mans selfe unto sin brings in and increaseth the habit.

2. It is a token that a man takes pleasure in such sins. For no man doth willingly exercise himselfe in those things wherein he takes no delight.

Vse. This may serve to admonish us, according to the counsell of the Apostle, 1 Tim. 4. 7. to exercise our selves unto godlinesse, not unto wickednesse. For as the Apostle there saith, verse 8. that bodily exercise profiteth little; so in this comparison may it be said, that the exercise of sin is not only unprofitable, but very hurtfull.

Doct. 10. They that are after this manner accustomed unto their sins, are hardned in them.

This is gathered from these words; They cannot cease from sinne.

Reason. Because by this means sin gets great strength and dominion.

2. Because every way unto repentance is stopped up.

Vse. This may serve to admonish us, to leave off our wic∣ked 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.

Vse. This may serve to exhort us, to shew our zeale in fly∣ing from sin and sinners.

Verse 15. Which have forsaken the right way, and are gone a∣stray following the way of Balaam the son of Bosor, who loved the wages of unrighteousnesse,

Verse 16. But was rebuked for his iniquity: the dumbe Asse speaking with mans voice, forbad the madnesse of the Pro∣phet.

The Analysis.

THe Apostle here still continues in explaining and illustrat∣ing the covetousnesse of these men by way of a similitude, which he makes betweene them and Balaam the son of Bosor. Now the quality wherein they are compared is first propoun∣ded in generall, that they followed his way, that is, they imi∣tated him in the like manner of doing, and then set forth in particular, 1 By the effect, that they forsook the right way, and went astray into by wayes, that is, into naughty and wic∣ked wayes. 2 By the proper cause of this effect, that they loved the wages of unrighteousnesse, like as he loved it, that is, for the desire of filthy lucre they gave themselves over unto impiety and unrighteousnesse. 3 By the adjunct that fol∣lowes 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 dumbe Asse. The fitnesse also of this instrument as he was made use of at that time, is declared by their inequa∣lity, because he shewes that this Asse was in some sort wiser then his Master. For when the Master, though he was a Pro∣phet, was mad, this Asse by his wisdome as it were, rebuked and corrected that madnesse.

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 Prophe∣sie that God had communicated unto him, as it appears, Num. 22. so•• 23, 24. But in a speciall manner in 23. 26. the Lord is said to have put words into his mouth, so also verse 20. & 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 covetousnesse, so also he was skilfull in the Ma∣gick arts, by whose helpe, as it is said Numb 24. 1. he used to seek for inchantments. Such an one therefore he was amongst the Prophets, as Iudas was amongst the Apostles: of which sort also the old Prophet that dwelt at Bethel, seemes to have beene in some respect.

The Doctrines arising herehence.

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 wayes, therefore they are said to have followed him.

Reason 1. Because that in-bred corruption, from which such wicked courses are derived, as from their originall foun∣taine, is one and the same. For although it doth not work alwayes and in all altogether after the same mannor, yet when it meets with natures alike, and the like occasions also happen, then it is no lesse like it selfe, then an egge is like an egge.

2. Because the same teacher of wickednesse, the tempter and old Serpent works effectually in his bond slaves through∣out all ages.

3. Because oftentimes also the courses fore-going do not only by tradition, but by transmission as it were also beget courses like themselves.

Vse 1. This may serve to enforme us, not to be too much troubled at the wickednesse of men, that live with us, because there is nothing new under the Sunne in that kinde.

2. To admonish us, not to expect any singular thing from wicked men, while they remaine such, above that which we read of other wicked men before them in ancient time.

3. To exhort us 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, &c. But wickednesse is another crooked way, which men have found out themselves, cleane contrary to the will of God.

2. Because that is the right way which certainly leadeth unto life, and eternall happinesse, Matth. 7. 14. but wicked∣nesse tendeth unto death, Prov. 7. 27. & 8. 36.

Vse. This may serve to admonish us, diligently to beware of this going astray, alwayes looking unto the right way.

Doct. 3. Covetousnesse, where is prevaileth, doth most cer∣tainly produce this going astray from the right way.

This is gathered from these words: who loved the wages of unrighteousnesse: so 1 Tim. 6. 17. He that trusts in uncertaine riches, doth not trust in the living God; and therefore he doth necessarily follow a new way clean contrary unto that which the true and living God hath shewed us.

Reason. Because a covetous man is obnoxious unto all the temptations of the devill, which have any shew of gaine; so that he accounts gaine godlinesse, 1 Tim. 6. 5. 9. and this is it which is meant in the text, they love the wages of unrighteous∣nesse, that is, they seek lucre, though it be joyned with the greatest iniquity.

Vse 1. This may serve to admonish us, to take heed there∣fore and flye from covetousnesse, as from the greatest plague and enemy of godlinesse, Coloss. 3. 50.

2. To exhort us to labour 〈◊〉〈◊〉 contentment, 1 Tim. 6. 6. 8,

Doct. 4. All such wickednesse is rebuked by God.

This is gathered from the beginning of v. 16. But was re∣buked, &c.

R••ason 1. Because the Scripture and law it selfe 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 suffi∣ciently rebuke sinners, there should some extraordinary mira∣cle be shewed rather then they should not be convicted, as we see here in the example of Balaam.

Vse 1. This may serve to admonish us, to apply our minds unto these rebukings of God, and not to be carelesse of them, as desperate men use to be; but to yeeld unto them, and shun all those things that are rebuked by God, either in the Scrip∣tures, or in our consciences, or in the creatures.

2. To exhort us, to use all diligence to seek and preserve in our selves that testimony of God and our conscience, which may be for our comfort, and not for our rebuke.

Doct. 5. Those men are extreamly and brutishly mad, that will not be rebuked or stopped in their impiety, unlesse it be by some miraculous work.

This is gathered from the end of verse 16. the dumbe Asse speaking with 〈◊〉〈◊〉 voice, forbad the madnesse of the Prophet.

Reason. Because such men are deprived of common sense touching spirituall things, and are given over unto a reprobate sense.

Vse. This may serve to admonish us, to beware of that hardnesse of heart, which cannot beleeve God speaking in his word; and not to give way to that vaine imagination, which Dives with his brethren is said to have maintained, Luke 16. 30. and Abraham refutes. verse 31.

Verse 17. These are welles without water, clouds that are carri∣ed with a tempest, to whom the mist of darknesse is reserved for ever.

Verse 18. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wan∣tonnesse, those that were cleane escaped from them who live in errour.

Verse 19. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.

Verse 20. For, if, after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are againe entangled therein, and overcome, the latter end is worse with them then the beginning.

Verse 21. For it had beene better for them not to have knowne the way of righteousnesse, then after they have knowne it, to turne from the holy commandement delivered unto them.

Verse 22. But it is hapned unto them according to the true Pro∣verbe; The Dog is turned to his own vomit againe, and the Sow that was washed to her wallowing in the mire.

The Analysis.

IN these verses is contained a refutation of the false teachers, of whom a description was made before. Now the sum of this refutation consists herein, that all those things were vain, which they promised to their disciples or followers. And this is in generall shewed by those comparisons which are made verse 17. Where these teachers are said to be wels as it were, without water, and clouds without raine, because they make shew of many things worthy to be desired, but they performe nothing at all. Upon occasion of these similitudes, by the way he repeats the punishment which God had prepared for them, by a continuation of the same Allegory, namely, that whereas they are wels as it were, or clouds making shew of some mist, they shall at length certainly find the mist of eter∣nall darknesse. 2. The same vanity is illustrated by the impul∣sive cause that moved them to spread abroad their new opini∣ons, which was their swelling vanity, verse 18. in the begin∣ning, and by the effect thereof, which was their crafty sedu∣cing 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; be∣cause they promised that, whereunto they themselves were strangers, and far remote from it. 4. That which is put in the dissimilitude, namely, that they were servants of corruption, because some might make a doubt of it, the Apostle confirmes it at the end of verse 19. by the generall definition or descrip∣tion of a servant, or that bondage which he meant, namely, that he is another mans servant, that is overcome by him. For he that is taken by the enemy in warre, is brought in bon∣dage to him, at least untill he hath payed the just price of his ransome. 5. The misery of this bondage is amplified in re∣spect of those, that have made profession of faith and holi∣nesse, by comparing things unequall, betwixt that condition,

whereunto they were obnoxious before their calling, and this which they have brought upon themselves by their Apo∣stasie, where the misery of the latter condition is made greater then 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 proverbiall 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 soundly rooted in faith. This is proved out of the 14 verse, where all those that were seduced by these deceivers are called unstable soules. For if they had beene by sound faith grafted into Christ, then they should have been stable and corroborated in him also. And whereas they are said verse 18. to have cleane escaped from the wicked, this was, 1 In respect of the profession which they had made of their true conversion. 2. In respect of the assent, which we must think that they did give inwardly also unto the word, by which they were called to this conversion. 3. In respect of the change which they had made in their outward carriage. 4. In respect of some small beginning also, whereby they tended towards holinesse it selfe.

The Doctrines arising herehence.

Doct. 1. They that go astray themselves from the right way, and cause others to go astray, whatsoever they make shew of, they have nothing else in themselves or in their errours but vanity.

This is gathered out of verse 17. and the beginning of 18. For they are said in the text to be as it were vanity it selfe, as Solomon faith of all things that are under the Sunne, in respect of happinesse they are vanity of vanities. Now they are said to be vain, 1. Because they have only a shew of some truth or good, not the thing it selfe. 2. Because they make a shew of communicating some good unto others, but they do not per∣forme it, nor can they. For that is properly called vaine, which is void of that thing which it should have, or which is unfit for that use and end whereunto it should serve.

Reason 1. Because they have forsaken God, who is the fountaine of all true and solid good.

2. Because they are led by Sathan, who is the father of lyes and of all vanity.

Vse. This may serve to admonish us, to beware therefore of such men, that we be not in any wise deceived by them. For this were to imbrace vanity in stead of eternall happinesse.

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 know∣ledge of things that are true in themselvs, if they be not known as they ought to be known, as it is explained, verse 2. Then much more must we think so of that knowledge which hath a shew of some singular excellency, when there is no solid good in it at all.

Reason. Because such men seeme to themselves to be wise, not only above the ordinary sort, but also above those that excell in the Church of God, yea sometimes above the Apo∣stles themselves and Prophets, and therefore are wont to boast of some depths which they have; which the holy Ghost therefore cals the depths of Sathan, Apoc. 2. 24.

Vse. This may serve to informe us, alwayes to suspect those men, that are in a wonderfull manner puffed up with their own private conceits of some part of religion.

Doct. 3. That such men do oftentimes seduce many, and have divers followers, it comes to passe chiefly thereby, that their doctrine, either for the matter of it, or the manner of their teaching, is very agreeable to the carnall lusts of men.

This is gathered from these words: they allure through the lusts of the flesh.

Reason. Because as the flesh doth easily apply it selfe at all times unto carnall doctrine, by reason of that communion that is betwixt them; so especially and most easily doth it, when the doctrine is covered with a shew of religion or truth.

Vse. 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 errour, as it is in the text.

Doct. 4. The chiefe lust of the flesh, whereby men are wont to be seduced, is the love of carnall liberty.

This is gathered from the beginning of verse 19. So Psalme 2. 3.

Reason 1. Because the flesh alwayes seeketh its peace and quietnesse, which it cannot enjoy, but by giving it selfe over unto the lusts thereof; and hence it is that carnall men account the command of God and his Word, a yoke, and strong cords, and bands, &c.

2. Because in liberty there is some kinde of shew of that dignity and excellency, whereof all the sons of Adam are most desirous ever since they drank in that poyson of the Serpent, Ye shall be like Gods.

3. Because it hath a false shadow of that Christian liberty, whereunto we are called, Iohn 8. 32. 33, 34. Hence it is, that the cursed sect of Libertines, which under a shew of liberty overthrowes all religion, findeth many well-wishers thereun∣to, even amongst those that are Christians in name.

Vse 1. This may serve to condemne those, that alwayes follow after liberty of what kind soever it be. For Christians are the servants of righteousnesse, although they be free from sin, Rom. 6. 18.

2. To admonish us, to represse and restraine in our selves this carnall desire of liberty, 1 Cor. 9. 27.

Doct. 5. They that most labour for this carnall liberty, are the most wretched servants of sin.

This is gathered from these words; they are the servants of corruption. So Rom. 6. 20.

Reason 1. Because they are overcome and led captive by sinne.

2. Because they give up themselves wholly to obey sinne, 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 ser∣vants of sin more, then those are the servants of men, that are gally-slaves: for these mens minds alwayes wish for liberty, but the others are very well pleased in their most servile con∣dition.

Vse 1. This may serve to infrome us, how we should stand affected towards such men. For although they seem to them∣selves to be the only happy men almost, yet they are in truth objects most worthy of pity, and not of envie.

2. To admonish us, more and more to get out of this bon∣dage, by yeelding our selves wholly unto God and his righ∣teousnesse, 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, then the condition of other sinners.

This is gathered from, verse 20, 21.

Reason 1. Because their sin is greater then other mens. For where no law is, there is no sin; where the law or the know∣ledge of the law is lesse, there the sin is lesse: but where the knowledge of Gods law and his will is greater, there the sin is made greater and heavier.

2. Because they do wonderfully dishonour God, while they professe themselves to have known his discipline, and to have had experience of it in some measure, and do afterwards reject it, and prefer sin before it.

3. Because the devill the Prince of sin doth more severely beset those, that he hath withdrawne unto himselfe from the flight as it were, 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 re∣pent, Heb. 6. 6.

Vse. This may serve to admonish all those, that know the way of God, to labour also to continue constantly in the same, in all parts of their life and conversation.

Doct. 7. The filthinesse of sinne should make men to abhorre a returning to the bondage thereof.

Reason 1. Because we are called unto purity.

2. Because we have professed an abomination of that impu∣rity which is in fin.

3. Because it is abominable unto God, and makes men a∣bominable in his sight.

Vse 1. This may serve to condemne those, that take delight in this filthinesse, and think they gain credit unto themselves

thereby, by gracing and setting out their speech with oathes, and labour to make their conversation pleasing, by applying themselves unto the customes and vicious and filthy courses of men.

2. To admonish us, to put before out eyes this filthinesse of sin. So shall we renew our repentance, and be confirmed in the grace of perseverance.

Notes

• Mat. 15. 19