ChapterIII.

(‡ decoration)ChapterIII.Verse 1.This second Epistle (beloved) I now write unto you, in both which I stir up your pure minds by way of remembrance:Verse 2.That ye may be mindfull of the words which were spoken before by the holy Prophets, and of the commandement of us the Apostles of the Lord and Saviour.The Analysis.THEApostle now making haste to the end of the Epistle, 1. Repeats the scope and aime that he had in writing, in the 1 & 2 verses. 2. He doth again describe those men, of whom he writes this Epistle, that they should beware, verse 3,4. 3. He refutes their♦blasphemies, from verse 5. to verse 11. 4. He shewes the use and fruit of his doctrine, which all the faithfull should make of it, from verse 11 to the end. In repeating the end and scope of the Epistle he sets it forth and describes it, 1. By thegenus, that it isa putting in remembrance. 2. By the effect, that itstirres up. 3. By the object, that it was directed unto them, that had a pure minde. 4. By the means how to obtaine this effect, namely, those things which were spoken before by the Prophets, and commanded by the Apostles, verse 2. 5. By the manner how all these things might be made the more effectuall: to which purpose he useth a kinde of illustration, namely, that this putting in remembrance was iterated and repeated with an earnest vehemency.This second Epistle I write, and that with a fatherly kind of love, which is intimatedin the title which he gives them, when he cals thembeloved. Of the putting in remembrance we spake before, chapter 1. verse 12,13. and also of stirring up: Therefore passing over them, we come to the next.♦“blaspemies” replaced with “blasphemies”Doctrines arising herehence.Doctrine 1.The minds of the faithfull should be indued with purity, and sincerity, that they may receive the divine admonitions as they ought to be received.This is gathered from these words:I stir up your pure minds. Now he doth not so much commend them by this his testimony, as shew them, what thing they ought chiefly to labour for, that they may receive benefit by this writing. SoIames 1.21.and this first Epistle chapter 2. verse 2.Reason1. Because, as in all things that are of any moment, there is alwayes required some preparing of the subject, for example, as in husbandry, plowing and harrowing of the ground: so and much more also is it required that we should prepare our hearts to receive the word of God with benefit,Ieremiah 4.3,4.Now there can be no fitter preparation, then by sincerity to lay aside all those things, that are contrary to the word, and hinder the efficacy thereof.2. Because the word of God is sincere, and therefore it requires sincerity in those that receive it,1 Epistlechapter 2. verse 2.3. Because without sincerity nothing at all is done aright. For sincerity is the common affection of obedience.Vse1. This may serve to reprove those, that have no care at all, rightly to dispose themselves for to receive the word of God aright.2. To exhort us, to labour chiefly for this purity of minde, and sincerity of heart.Doctrine 2.They that have a pure minde, do willingly receive and retain those things that are proposed unto them out of the Prophets and Apostles.This is gathered from verse 2.Reason1. Because Christs sheepe know his voice and follow him,Iohn 10.27.Now his voice sounds in the Prophets and Apostles.2. Because in the Prophets and Apostles all things agree with sincerity,1 Peter 2.2.Psalms 19.8,9.Vse.This may serve to informe us, to examine our minds according to this rule: for they that care not for the words of the Prophets and Apostles, have not purity of minde; but they that cleave fast unto them, although it be accompanied with divers infirmities, have alwayes in readinesse a sure argument of their sincerity.Doctrine 3.Yet the very best have need to be often stirred up unto these duties.This is gathered from these words;This second Epistle I now write.SoPhilippians 3.1, and this Epistle, chapter 1. verse 10,13.Doctrine 4.Such admonitions are works of Christian charity.This is gathered from this title,beloved.Reason1. Because they tend to deliver men from the greatest evill, and to communicate unto them the greatest good.2. Because they pertaine unto the communication which is exercised by charity.Use1. This may serve to reprove those that cannot endure admonitions, and take them for their enemies that use them.Galatians 4.16.2 Timothy 4.3.2. To exhort us, to exercise our selves unto this duty with all charity.Verse 3.Knowing this first, that there shall come in the last dayes, scoffers, walking after their own lusts,Verse 4.And saying, Where is the promise of his comming? For since the Fathers fell asleepe, all things continue as they were from the beginning of the creation.The Analysis.Vpon occasion of the Apostles testimony before cited, there is in these words a new description made of some wicked men of whom we must greatly beware. For in that he saith, that this is first to be knowne, what these wicked men are, of whom he doth admonish us, he doth thereby mean not only to shew that this is necessary to be known for the understanding and applying of the Apostles words with benefit,but also that this may and ought to be chiefly observed out of the Apostles words, namely, that there shall come such men in the last dayes. For so is this phrase explained,Iude, verse 18. These wicked men are described in generall, 1. By their impiety towards God, that they arescoffers. 2. By their impurity of life and deeds, thatthey walke after their own lusts. Then in special by their arguing, that the wicked scoffers used, to defend their impiety, and to remove the contrary doctrine from themselves, verse 4. For in those words is expressed, 1. their scoffing, which was before noted in generall, and 2. their argument is set forth, whereby they would perswade themselves and others, that they might walk after their own lusts, without feare or danger: namely, because the comming of God, the expectation whereof did deterre men from such a life, is not to be feared, in these words:Where is the promise of his comming? Now this they confirmed to themselves and others by a vaine comparing the times that went before with those that were to come; that whereas there was no comming of the Lord to judge the world since the times of the Fathers, and from the creation of the world, there was no cause to feare that any such thing would happen at the end of the world, in these words,For since the Fathers fell asleepe, all things continue as they were from the beginning of the creation. Now this whole description, or rather the thing described, that is, this impiety, is illustrated by the adjunct of time, wherein chiefly and by a speciall kind of eminency or abundance it is found, namely,in the last dayes.The Doctrines arising here-hence.Doctrine 1.In the reading of the Scriptures we must give speciall heed unto those things whereof we have greatest use.This is gathered from these words:Knowing this first. For the Apostle would, that for the present they should first and chiefly think of those things, that the Apostles had spoken for their present use, touching those wicked men.Doctrine 2.The Scripture foretels most grievous things of the last dayes.So1 Timothy 4.1.2 Timothy 3.1.Reason1. For that iniquity doth abound more in the last dayes, it is because knowledge doth abound, which is heldunder righteousnesse: that makes the sin the more sinfull,Romans 7.13.and doth more incense the wrath of God,Romans 1.18.2. Because the last ages, by reason of that depravednesse and corruption which hath over-spread mankind, are as it were the sink of all the ages that went before, to receive their dregs.Use1. This may serve to informe us, not to be too much troubled in mind, when we see as it were an inundation of iniquity and impiety, flowing every where; because such things were foretold us before,Iohn 16.4.2. Not to fashion our selves to those courses, that are common in this age, but to prepare and arme our selves rather against their contagion.Doctrine 3.Amongst wicked men they are the worst of all, that scoffe at godlinesse.This is gathered from this word,scoffers.Reason1. Because they are not only unbelievers, but despisers of the faith also. For scoffing is from contempt.2. Because their consciences are seared as it were with a hot iron, that can be wrought upon by no instruction, and therefore they are quite desperate. For they have quenched and choaked even those naturall sparks, which are wont to break out in all mens hearts.3. Because they are the chosen instruments of the devill to turne aside others from godlinesse, and to make the faithfull servants of God ashamed of it, if it were possible. For the proper effect of scoffing is shame.Vse.This may serve to admonish us, to shun such scoffers as the monsters and pests of mankind.Doctrine 4.They that maintaine wicked opinions in their minde, are given to impurity in their life.This is gathered therehence, that the same men are calledscoffers, and such as walk after their own lusts.Reason1. Because the proper cause, why such men do labour so much to cast off all sense of religion, is no other, then that they may with all licentiousnesse, give themselves wholy over to their most filthy lusts.2. Because such wicked opinions or imaginations do letloose the raines to all concupiscence, and therefore are the cause of increasing that wickednesse, whereof at the first they were the effect.Vse1. This may serve to informe us, not to think that wicked and profane and Atheisticall men do speak from any reason or judgement, when they scoffe at religion. For they are beasts in their life, and therefore they have also beastly imaginations, which they are wont to bring forth under a shew of reason.2. To admonish us, in shunning profane and blasphemous opinions and imaginations, to beware especially of a wicked life, because it makes way for all wicked opinions.Doctrine♦5.That is proper to wicked and prophane men, in some sort to deny the comming of the Lord, and his judgement.♦“V” replaced with “5” for consistency.This is gathered from verse 4. at the beginning.Reason.Because the expectation of judgement is a strong bridle to restraine and keep in the wickednesse of men, which ungodly and profane men do most of all desire to shake off.Vse.This may serve to admonish us, by all means to take heed, that we be not any way partakers of that impiety: which comes to passe not only then when we do utterly deny his comming, but also when we do either make any doubt of it, or apprehend it as a thing far off from us, or do ineffectually think of it, not edifying our selves in faith and obedience.Doctrine 6.The fallacy wherewith wicked and profane men do deceive themselves, consists therein, that they will believe nothing above their senses, and do oppose their sense against the testimony of God.This is gathered verse 4. at the end.For since the Fathers,&c.Reason.Because they are sensuall men,Iude, verse 19. and are led by sense and sensible things, like as bruit beasts.Vse1. This may serve for information: hence we may understand that the contradictions of profane men are void of all reason, and therefore are to be contemned with detestation. Nothing can be more contrary or mad, then to consult with nature about supernaturall things, and to fetch the judgement of spirituall things from sense.2. To admonish us, not to attribute any thing to our senses in matters of faith. For it is all one, as if we should seek the judgement of reason amongst bruit beasts.Verse 5.For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water, and in the water,Verse 6.Whereby the world, that then was, being overflowed with water, perished.Verse 7.But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgement, and perdition of ungodly men.The Analysis.In the refutation of this profane opinion, the Apostle doth first reprove the ignorance of these profane men, verse 5,6,7. Secondly, he doth instruct the faithfull touching the comming of the Lord in those things, that did most pertaine to the confirmation of them in the truth against such temptations that might arise from such humane cavillings, verse 8,9,10. The Apostle reproves their ignorance, 1. From the cause, that it was voluntary or affected ignorance. 2. From the object, namely that truth, which they willingly were ignorant of, and did oppugne. Now that truth which is affirmed contradicts that assertion, whereby these men would confirme their opinion. For when they had said it, and had brought it for an argument, that all things did continue in the same estate from the beginning of the creation, the Apostle denies this, and shewes the contrary by the history of the flood, verse 6. then by comparing things alike, he gathers that the same also is to be expected concerning the destruction of the world by fire at the comming of the Lord, that was before in some sort performed by the destruction of it in water, verse 7. 3. The reason of this consequence is taken from the common cause of creation, preservation, and both destructions of the world, namely, the word & will of God, verse 5,7. 4. He doth illustrate the conclusion it selfe concerning the destruction of the world by the end thereof, that it may withall be applyed unto those wicked ones, with whom he now dealt, verse 7. at the end, while he cals the day of the Lordthe day of judgement, and perdition of ungodly men. For in these words he threatens eternall damnation unto those profane men, that denied his comming,wᶜʰmust certainly be expected at the comming of the Lord.The Doctrines arising herehence.Doctrine 1.It is the property of wicked men to be willingly ignorant of all things, that crosse their lusts.This is gathered from these words:They willingly are ignorant of. All men are ignorant of many things, but the faithfull are not ignorant of those things that are necessary for them unto salvation, nor do they please themselves in the ignorance of any truth, much lesse in the ignorance of those things that pertaine unto the practise of religion: nay they do very much labour for this knowledge, whereby they may be brought unto eternall life: but the wicked, although they do very much desire to know other things, yea and are too curious in it, yet they love to be ignorant of those things that pertaine to the bridling of their lusts and reproving of their sins. This is that ignorance which is called voluntary and affected.Reason1. Because they affect those vices whereunto this knowledge is repugnant. Therefore they eschew knowledge as a thing that is evill unto them, and makes against them; and affect ignorance as a thing that is good for them and very well agreeing with them. For he that hath resolved with himselfe to give his mind unto sin, and to continue therein, seekes to have peace and quietnesse in that condition, and therefore abhorres that truth which convinceth his conscience of sin, and suffers him not to sleep in it.2. Because he is given unto those lusts that stop up the way unto saving knowledge, and hold him ensnared and intangled so that he cannot freely endeavour and labour for true knowledge: therefore he affects ignorance in this respect, not so much in it selfe, as in the cause of it.Vse1. This may serve to convince those, that please themselves in the ignorance of holy things, because this is the property of a wicked man.2. To admonish us, never to shut our eyes against the light of the truth.3. To exhort us, on the contrary to use all our endeavour and give all diligence to gaine knowledge, especially in those things that pertaine to our own practise and life.Doctrine 2.It makes verie much for the taking away or lessening of our ignorance, to look upon the works of God that are past, that from them we may gather the works that are to come.This is gathered from the comparison that is here made, verse 5,6,7.Reason.Because the works of God are as looking-glasses, wherein Gods sufficiency and efficiency are proposed unto us to behold.Vse.This may serve to admonish us, not to look slightly upon the works of God, nor to read the histories of them as we read humane histories, but so, that we may alwayes behold God in them.Doctrine 3.Those publick works of God, the creation, preservation, and destruction of the world, first by water, secondly by fire, are often to be meditated upon, and compared one with the other.This is gathered from the same comparison.Reason.Because God hath proposed those, as very remarkable arguments, to worke some sense at least of religion in mens minds.Vse.This may serve to exhort us, to exercise our selves in these meditations, which God hath commended unto all sorts of men.Doctrine 4.In all such works of God, that is especially to be considered, that they are by the word of God, and do depend thereupon.This is gathered from verse 5,7.Reason.Because we can receive no benefit by meditating upon Gods works, unlesse we do behold the perfection of God in them. Now the perfection of God in his works doth very much appeare therein, that all things are done by his word and according to his will.Vse.This may serve to admonish us, to turne our eyes from all second causes, and to acknowledge God and his word in all things. For thence it comes to passe, that men often times attribute those things unto fortune, which are done by God, because they are ignorant of the power of Gods word. And such an opposition there seems to be in the text, betwixt the words of the wicked, (when they say that all things continue, making no mention in the mean time of God, by whosepower they continue; but rather closely attributing this continuance to fortune or second causes,) and that assertion of the Apostle, whereby he affirmes that the world was at first by Gods word, and is kept by the same word:Doctrine 5.Every consideration of the works of God should be applyed to the comfort of the faithfull, and terrour of the wicked.This is gathered from verse 7. at the end.Verse 8.But (beloved) be not ignorant of this one thing, that one day is with the Lord as a thousand yeares, and a thousand yeares as one day.Verse 9.The Lord is not slack concerning his promise, (as some men count slacknesse) but is long-suffering to us ward, not willing that any should perish; but that all should come to repentance.Verse 10.But the day of the Lord will come as a thiefe in the night, in the which the heavens shall passe away with a great noise, and the elements shall melt with fervent heat, the earth also; and the works that are therein shall be burnt up.The Analysis.In this other♦part of the refutation the Apostle propoundeth unto the godly and faithfull those things that might establish and confirme their hearts in the truth, touching the comming of the Lord. 1. Therefore he perswades them to understanding and knowledge, contrary to the ignorance of the wicked. For whereas he had spoken before of the wicked,this they are willingly ignorant of, now turning to the faithfull he exhorts them unto the contrary.But be not you ignorant of this one thing.2. He propounds the thing it selfe, which he would have them in a speciall manner to understand and observe, which containes two things. 1. That the prolonging of the Lords comming is not with that slacknesse, which should be a stumbling-block to any man, both because it is not to be judged of according to our sense, but by the eternity of God, in respect whereof that space of time, which seemes very long unto us, is but as one day, verse 8. and also because theend of this prolonging is the conversion and salvation of sinners: and therefore this prolonging proceeds not so much from slacknesse, as from patience, verse 9. 2. That the manner of his comming, (both because it shall be sudden, and also because it shall be with majesty and great terrour,) is such, that it should rather make men carefull to prepare themselves for it, then to be curious in inquiring about the time it selfe, or to complaine of slacknesse.♦“patt” replaced with “part”The Doctrines arising herehence.Doctrine 1.When wicked and profane men are reproved, refuted and condemned in Scripture, this is done for the faithfull and elects sake, whose edification and salvation God hath respect unto, even when he seemes to speak unto others.This is gathered from the beginning of verse 8. where the Apostle turning himselfe directly unto the faithfull, shewes that these wicked men were refuted for their good. So2 Thessalonians 2.13.Iudeverse 20.1 Timothy 6.11.2 Timothy 3.14.Reason1. Because the whole Scripture and all the meanes of salvation do by a speciall kind or propriety belong unto the faithfull.2. Because God will not have his word to passe without some fruit: Now wicked men are oftentimes so fore-lorne, that no congruous fruit can be expected in them, but only in the faithfull.Vse1. This may serve to informe us, to judge aright of Gods intention in those things that he doth about men that are past all hope and incorrigible. For as the Apostle saith of Oxen, that God taketh not care for Oxen, but for men; so should we think that God taketh not care so much for these bestiall men, as for the faithfull and elect whom he doth chiefly speak unto even when he seemes to speak unto others.2. To admonish us, not to neglect or despise such rebukings of the wicked, as if they did nothing belong unto us, but wisely to turne it to our own use.Doctrine 2.The faithfull do then profit by the word of God, which is against the wicked, when they are become much unlike the wicked.This is gathered therehence, that whereas the Apostle did reprove the wicked of ignorance, he doth now exhort the faithfull to knowledge,Proverbs 1.15.Reason.Because the courses and fashions of the wicked are therefore set forth unto us, that we might avoid them.Vse.This may serve to admonish us, not to suffer our selves to be led away by the example of the wicked multitude. For God doth not propose it as a thing to be followed, but to be shunned and avoided.Doctrine 3.We should in a singular manner differ from the wicked therein, that we judge of the wayes of God not according to the sense of the flesh, but according to the nature of God.This is gathered from these words:One day with the Lord. With men it is otherwise.Reason.Because spirituall things are to be judged of spiritually. Now all the wayes of God are in some sort spirituall and divine.Vse.This may serve to reprove those, that in such examinations are wont to consult with flesh and blood, and not with the word of God.Doctrine 4.The end of all Gods wayes, as they have respect unto men, is the repentance and salvation of the godly.This is gathered from verse 9. Now here ariseth a question.Question.Whether all and every particular man be meant thereby, when it is said, that God is not willing that any should perish, but that all should come to repentance?Answer.The patience of God according to its nature hath that use and end, to lead all sinners unto repentance,Romans 2.4.and in that sense might their interpretation be admitted, who understand these words and the like of all and every particular man: But that the Apostle in this place hath speciall reference to the elect, it appears thereby, that he speaking of the beloved of God, verse 8. and reckoning himselfe amongst the number of us, saith, that God is long-suffering to us-ward, that is, towards those beloved, and is not willing that any should perish, that is, any of them: because Gods principall work towards men is the salvation of the faithfull, and therefore all his wayes tend thereunto, as unto the scope and mark whereunto they are directed.Vse1. This may serve to reprove the madnesse of those men that blame those things in God, which make most for their use and good, as these men do in the slacknesse of the Lords comming.2. To admonish us, not to pervert these right wayes of God, but alwayes to apply them unto that use whereunto they tend, that is, to the furtherance of our own repentance and salvation.Doctrine 5.The way of the Lord, when he commeth to judgement, shall be with swiftnesse, majesty and terrour.This is gathered from verse 10.First, it shall be sudden, because the houre and day thereof is not revealed, and because the most part of men expect no such thing. And it shall be full of majestie and terror, because it is the comming of the Lord not in humility, as his first comming was, but in glory.Use.This may serve to admonish us, to prepare our selves accordingly against this comming of the Lord. For this use the Apostle presseth and exhorteth us unto in the rest of the chapter.Verse 11.Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godlinesse,Verse 12.Looking for, and hasting unto the comming of the day of God, wherein the heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat?Verse 13.Neverthelesse, we according to his promise, looke for new heavens, and a new earth, wherein dwelleth righteousnesse.Verse 14.Wherefore (beloved) seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blamelesse.Verse 15.And account, that the long suffering of the Lord is salvation, even as our beloved brotherPaulalso, according to the wisdome given unto him, hath written unto you.Verse 16.As also in all his Epistles, speaking in them of these things, in which are some things hard to be understood, which they that are unlearned, and unstable, wrest, as they do also the other Scriptures, unto their own destruction.Verse 17.Ye therefore beloved, seeing ye knowthese thingsbefore, beware lest ye also being led away with the error of the wicked, fall from your own stedfastnesse.Verse 18.But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: to him be glory, both now and for ever, Amen.The Analysis.In these verses is contained an application of the doctrine, that was before propounded concerning the Lords comming, to the use and edification of the faithfull. Now this application is made by an exhortation to piety and holinesse, which is first of all propounded, verse 11. Secondly, confirmed by the doctrine that was before proposed concerning the manner of the Lords comming, verse 12,13. Thirdly, it is againe repeated and pressed, verse 14. Fourthly it is againe confirmed by the doctrine that was before proposed concerning the patience and long-suffering of God, verse 15. begin. which is in this place confirmed by the testimony of the ApostlePaul: whose testimony is illustrated, 1. Thereby, that he was frequent in such testimonies, verse 16. begin. 2. By a preoccupation, whereby the faithfull are admonished not rashly to wrest any thing thatPaulspake concerning such things, to a contrary sense, because although he spake some things that are hard to be understood, yet they are such that they are not wont to be wrested, but by some perverse men, who wrest the other Scriptures also unto their own destruction. From all these he inferres in the last place a conclusion both of the fore-going exhortation, and also of the whole Epistle, which is, to have a care to be stedfast, verse 17. and to labour for growth, verse 18. The end whereof is shewed to be the glory of Christ in that doxology, wherewith the whole Epistle is closed up.The Doctrines arising herehence.Doctrine 1.All Scripture must be applyed unto a practicall use, that it may advance holinesse and piety.This is gathered from verse 11. Now not only in this place is this order of instruction observed, but in all the Epistles and Sermons that are propounded in Scripture.Reason1. Because the end of all Theologicall doctrine is to live well.2. Because a bare apprehension and speculation of the truth, and a meere assent thereunto, is nothing worth, if it be separated from the practise. For this is found in some sort in the devils themselves.3. Because the temptations of the Devill tend chiefly thereunto, that if he cannot hide the truth, yet so to choak it, that it can bring forth no fruit in the life; and thereupon he takes occasion to mock and deride men.Use.This may serve to admonish us all, to labour for this both in private and in publike, in preaching, hearing, reading, and meditating upon Gods word; and never think that we know any thing as we ought to know, unlesse we know it unto piety and holinesse.Doctrine 2.In piety and holinesse we must alwayes aime at and labour for the highest perfection.This is gathered 1. From the question,What manner of persons ought ye to be? 2. From the plurall number, which is used in the originall,ἐν ἀναστροφαῖς, in your conversations, that is, in all piety and holinesse.Reason1. Because every degree of piety and holinesse is as desirable in it selfe as the first is.2. Our desire and affection towards the highest degree of holinesse and piety is a part of the very first degree. For there is no true holinesse without a desire of perfect holinesse.3. Because we are called unto perfect holinesse, neither can we see God without it.Vse.This may serve to reprove those, that rest in a kind of luke-warme profession, or in a partiall practise of piety and holinesse.Doctrine 3.It makes much for the advancing of piety; to look for and hasten unto the♦comming of the day of the Lord.♦“commming” replaced with “comming”This is gathered from verses 12,14. SoPhilippians 3.20.Reason1. Because it takes off our minds from all those things, that belong unto this present world.2. Because it makes us to prepare our selves for the world to come,1 Iohn 3.3.Use.This may serve to exhort us, to raise up our minds, as much as may be unto this spirituall looking for the Lord.Doctrine 4.Our chiefest care touching the comming of the Lord, should be, to be found of him in peace.This is gathered from verse 14. Now by peace is meant that condition which is pleasing unto God and approved of him; whereupon not the anger, but the goodnesse and graceof the Lord is shewed in communicating all happinesse.Reason1. Because the Lord is looked for, as the supreme Judge, whose anger is to be flyed from and avoided, and his approbation and good liking greatly to be sought for.2. Because unlesse peace be then had, afterwards it cannot be had for ever.Vse.This may serve to exhort us, while we live here, continually to seek to confirme our peace with God, and in our own consciences. Now this is done by raising up in our selves a lively faith and confidence, establishing our hearts with all assurance of salvation, and following all those means whereby our calling and election is made sure.Doctrine 5.From the long-suffering of God we must gather those things which make for the promoting of our peace and salvation.This is gathered from verse 15. For when the Apostle tels us, that we should account, that the long suffering of the Lord is salvation, he means that we should so think♦with our selves and dispute of these things, that we should gather nothing else from thence, but that God aimes at our salvation, and therefore we also should take great care of it.♦“wich” replaced with “with”Reason.Because by these meditations we should confirme and increase both our faith and our sanctification. For our reasonings and disputes, when they are rightly directed either by the word, or by the works of God, as by a third argument, to the strengthning of our faith and increase of holinesse, as unto a conclusion drawne from thence; they are those morall means whereby we work out our salvation with feare and trembling.Vse.This may serve to exhort us, to exercise our selves more and more in such meditations: for being accustomed thereunto, from them we shall gather honey and medicine, whence others suck poyson; as we may see in this example, wherefrom the Lords prolonging of his comming the wicked men did conclude those things whereby they might confirme their profane opinions; but the faithfull are taught on the contrary, by the same argument to conclude those things, which make much for their salvation. Such is the Apostles admonition,Romans 6.12.Doctrine 6.In the writings of the Apostles and Prophets, Christians must have a speciall heed to those things, which do most direct them to such connexions or conclusions.This is gathered from verse 15. WherePaulstestimony is cited to confirme & illustrate this connexion, & not to prove other things, which might easily be proved out of his writings.Reason1. Because these are most necessary for us to know, and of perpetuall use.2. Because that was the wisdome of God communicated to the Apostles and Prophets, that they might explaine these truths unto us most frequently, and clearly, which is the reason of that elogy which is given untoPaulin the text,according to the wisdome given unto him he hath written unto us.Vse.This may serve to reprove those, that doe more willingly by far give heed unto those things, which do little or nothing at all touch the conscience of a man, or the practise of his life. The inward inclination and disposition of a man appeares manifestly by those things which he doth chiefly heed in his reading and hearing: As if a man be given only to the tongues, he will observe nothing but the words and phrases: If he be a lover of Chronology, he will take notice of nothing but the things that have beene done, and the moments of time wherein they were done: If he be a Disputer, one that seeketh praise by arguing, he will marke nothing, but those things which make for controversies: so a godly man, although he will not neglect other things, which serve for his use, yet he doth chiefly fix his mind upon those things, which do most directly tend unto godlinesse.Doctrine 7.We must understand all these things so, as if they were directly written unto us.This is gathered from these words,Hath written unto us. SoHebrews 12.5.Reason1. Because such was the wisdome of God, which spake in these holy men, that they wrote those things which do belong unto us as well as unto those that lived at that time.2. Because God would have the Scripture to be the publick instrument of the Church, not of one age only, but of all ages. Therefore every part of it is the rule of life both to me and thee, as well as unto those to whom it was first given.Vse1. This may serve to admonish us, not so much to meddle in the Scriptures, as if we were in another mans ground, or in those things which belong unto others, and not unto our selves.2. To exhort us, to raise up our minds to receive the word of God with a congruous affection. We may easily think with our selves how our minds would be affected, if we should receive a letter that was written by the hand of God in heaven, and directed unto us by name, and sent unto us by one of his Angels: after the same manner should we be affected in reading and hearing the written word of God.Doctrine 8.In other truths that are lesse necessary for us to know, there are some things hard to be understood.This is gathered from verse 16. He doth not say this of allPaulsEpistles, nor of any one whole Epistle, much lesse of the whole Scripture, (as the Patrons of traditions, and Enemies of Scripture would have it,) but of some few things. And he seemes to point chiefly at some of those things, whichPaulwrote concerning the comming of the Lord, because he speaks of that in this place, & therefore it is very likely that he hath reference unto those things which are spoken of,2 Thessalonians 2.2.Reason1. Because there are some divine mysteries so farre remote from us, that in what words soever they be expressed, they will alwayes be hard to be understood.2. Because God would have some things, that are not of so generall and necessary a use, out of his singular wisdome to be more obscurely propounded: which seemes to be the proper reason, why those things of Antichrist,2 Thessalonians 2.were in the Primitive Church hard to be understood. For God would for just causes, that Antichrist should come, and that most men should be ignorant who he was, untill he did come.3. God would exercise the industry and diligence of the faithfull in searching the Scriptures, and finding out the sense and meaning of them, not to deter men from reading them, as the Papists use to do, by wresting this argument amisse. ForPeterin this place doth not discourage so much as the♦common sort of the faithfull from reading the Scriptures, but rather stirs them up to read all the Epistles ofPaul, although he tels them that there are some things in them that must be read warily.♦“comon” replaced with “common”Vse1. This may serve to admonish us, not to think it sufficient that we know the words of the Scripture, but to give all diligence and labour to find out the true sense and meaning of them.2. To comfort us, that we should not be too much cast down, if we do not fully understand some things in the Scripture, because we are told that there are some things hard to be understood.Doctrine 9.They are unlearned and unstable men, that wrest the Scripture to maintaine their impiety.For that the Apostle means, when he saith that they wrest the Scriptures to their own destruction; not that it is such an exceeding dangerous thing to interpret some place of Scripture otherwise then it should be, but that it is the property of a very wicked man to argue out of the word of God against God, or against his will. Now they are called unlearned, not because they have no skill in the tongues or arts, wherein such pestiferous men may sometimes excell; but because they never effectually learned or were taught those things which pertaine unto religion: And in the like manner are they called unstable, because in that knowledge of the truth which they had and professed, they were not grounded and rooted, but as men not grounded nor setled they are easily turned from their profession.Vse.This may serve for admonition, that the people should not therefore be deterred from reading the Scriptures, as the Papists would have it, (who in this very thing shew themselves to be unlearned and unstable, because they do mischievously wrest this place, where they are expresly told, with how great danger it is wont to be done:) but that we should labour to cast off all ignorance and unsteadfastnesse, that so we may be made fit to read the Scriptures with profit. For this is the scope of the admonition, as the Apostle useth it in this place.Doctrine 10.The end and scope of all divine information and instruction in respect of the faithfull is, that they may be stablished and grow in that grace which they have received.This is gathered therehence, that this is the conclusion of this generall Epistle, as it was of the former; which holds good also in all other Epistles and Sermons, in respect of those that are now faithfull:Reason.Because by their effectual calling they have faith, hope, and charity begotten in them, so that they have the principle of all grace in them, nor can any thing be wanting besides the continuation, confirmation, and increase of the same grace.Doctrine 11.To obtaine stedfastnesse in grace there is required a fore-knowledge of those things that tend to the confirming and strengthening of our minds.This is gathered from these words:Seeing ye know these things before.Reason.Because although our stedfastnes depends upon God, and the effectuall operation of his Spirit, as it is in the conclusion of the1 Peter 5.10.Yet God worketh in us not only by a reall efficacy, but also agreeable to an intelligent nature, by teaching and perswading. Now nothing can be wrought by this morall way, unlesse knowledge go before, and so it must be wrought by knowledge, as it is in the text.Vse1. This may serve to refute the Papists, who maintaine ignorance and commend it in the common people: they are sufficiently refuted by him, from whom they boast that they have received the Chaire, free from all error. ForPeterin this place, 1. Requires knowledge of all the faithfull, yea, and fore-knowledge too of those things whereby they might be confirmed against profane men and false teachers. 2. He presupposeth that all that were truly faithfull to whom this Epistle came, were already endued with this knowledge. 3. He presupposeth that his Epistles were so cleare and so easie to be understood that all the faithfull which should read them with godly minds, might understand out of them, and consequently out of the Scriptures, those things, whereby they being forewarned, might be fore-armed against those false deceivers whereof he spake.2. To admonish us, not so to look for our confirmation, and strengthening from God, as that we should in the meane time neglect the knowledge of those things that tend thereunto, but to use all our endeavour both in generall to know those things that are absolutely necessary unto salvation, and in particular, those things that are necessary for us in our practise upon occasion of any temptation.Doctrine 12.Besides knowledge there is required also unto the stedfastnesse of grace a continuall and vigilant heed.This is gathered from this word,Beware.Reason1. Because knowledge is unprofitable, if it be not reduced to practise. Now practise in difficult things cannot be had without care and heed.2. Because many are the fallacies wherewith we are assaulted, both in the Devill and his instruments that are without us, and in our selves also, by reason of that marvellous deceitfulnesse of our hearts, such as cannot be expressed.Vse.This may serve to exhort us, above all to take notice of our selves, and those things that tend to the strengthning and stablishing of us in grace.Doctrine 13.It should be an argument to the faithfull to beware of the errors of some men, because they are wicked men, ungodly, and profane.This is gathered from that title,the error of the wicked.Reason.Because all those things that have any agreement with ungodlinesse are to be shunned and avoided. Now those things that are in a speciall manner approved of by profane men, must necessarily have an agreement with profane ungodlinesse.Vse.This may serve to admonish us, by this means amongst others to strengthen our selves against divers errors, that are most pleasing to profane men.Doctrine 14.♦Stedfastnesse and increase of grace are joyned together.♦“Sedfastnesse” replaced with “Stedfastnesse”This is gathered from the connexion of verse 17. with the 18.Reason1. Because like as trees and all plants, and also living creatures, from which this metaphor is taken, are corroborated by growth, while they acquire greater and perfecter strength, so also do the faithfull.2. Because the stedfastnesse of grace consists not therein, that it continues in the same degree, but that it is formed in its nature, one property whereof of is, to grow untill it come to perfection.Use.This may serve to exhort us, to labour therefore to be so stablished, that we may also grow and increase in all grace.Doctrine 15.They grow in grace, that grow in the effectuall knowledge of our Lord and Saviour Iesus Christ.See Chapter 1. Verse 2.Doctrine 16.Our end and desire in all things, even in those things that pertaine to our own salvation, should be the eternall glory of God in Christ.This is gathered from the last words.Reason1. Because we are the servants of Christ bought with his own blood. Now whatsoever the servants get or do, turnes to the proper good and benefit of their Masters.2. Because God is absolutely the chiefest good.3. Unlesse we do this, whatsoever we do, it is not done out of religion. For it is the nature of religion to give the glory unto God.Vse.This may serve to exhort us, to lift up our minds more and more to maintaine the glory of God in all things, as the Apostle doth by that closing particle,Amen.FINIS.

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Verse 1.This second Epistle (beloved) I now write unto you, in both which I stir up your pure minds by way of remembrance:

Verse 2.That ye may be mindfull of the words which were spoken before by the holy Prophets, and of the commandement of us the Apostles of the Lord and Saviour.

The Analysis.

THEApostle now making haste to the end of the Epistle, 1. Repeats the scope and aime that he had in writing, in the 1 & 2 verses. 2. He doth again describe those men, of whom he writes this Epistle, that they should beware, verse 3,4. 3. He refutes their♦blasphemies, from verse 5. to verse 11. 4. He shewes the use and fruit of his doctrine, which all the faithfull should make of it, from verse 11 to the end. In repeating the end and scope of the Epistle he sets it forth and describes it, 1. By thegenus, that it isa putting in remembrance. 2. By the effect, that itstirres up. 3. By the object, that it was directed unto them, that had a pure minde. 4. By the means how to obtaine this effect, namely, those things which were spoken before by the Prophets, and commanded by the Apostles, verse 2. 5. By the manner how all these things might be made the more effectuall: to which purpose he useth a kinde of illustration, namely, that this putting in remembrance was iterated and repeated with an earnest vehemency.This second Epistle I write, and that with a fatherly kind of love, which is intimatedin the title which he gives them, when he cals thembeloved. Of the putting in remembrance we spake before, chapter 1. verse 12,13. and also of stirring up: Therefore passing over them, we come to the next.

♦“blaspemies” replaced with “blasphemies”

Doctrines arising herehence.

Doctrine 1.The minds of the faithfull should be indued with purity, and sincerity, that they may receive the divine admonitions as they ought to be received.

This is gathered from these words:I stir up your pure minds. Now he doth not so much commend them by this his testimony, as shew them, what thing they ought chiefly to labour for, that they may receive benefit by this writing. SoIames 1.21.and this first Epistle chapter 2. verse 2.

Reason1. Because, as in all things that are of any moment, there is alwayes required some preparing of the subject, for example, as in husbandry, plowing and harrowing of the ground: so and much more also is it required that we should prepare our hearts to receive the word of God with benefit,Ieremiah 4.3,4.Now there can be no fitter preparation, then by sincerity to lay aside all those things, that are contrary to the word, and hinder the efficacy thereof.

2. Because the word of God is sincere, and therefore it requires sincerity in those that receive it,1 Epistlechapter 2. verse 2.

3. Because without sincerity nothing at all is done aright. For sincerity is the common affection of obedience.

Vse1. This may serve to reprove those, that have no care at all, rightly to dispose themselves for to receive the word of God aright.

2. To exhort us, to labour chiefly for this purity of minde, and sincerity of heart.

Doctrine 2.They that have a pure minde, do willingly receive and retain those things that are proposed unto them out of the Prophets and Apostles.

This is gathered from verse 2.

Reason1. Because Christs sheepe know his voice and follow him,Iohn 10.27.Now his voice sounds in the Prophets and Apostles.

2. Because in the Prophets and Apostles all things agree with sincerity,1 Peter 2.2.Psalms 19.8,9.

Vse.This may serve to informe us, to examine our minds according to this rule: for they that care not for the words of the Prophets and Apostles, have not purity of minde; but they that cleave fast unto them, although it be accompanied with divers infirmities, have alwayes in readinesse a sure argument of their sincerity.

Doctrine 3.Yet the very best have need to be often stirred up unto these duties.

This is gathered from these words;This second Epistle I now write.

SoPhilippians 3.1, and this Epistle, chapter 1. verse 10,13.

Doctrine 4.Such admonitions are works of Christian charity.

This is gathered from this title,beloved.

Reason1. Because they tend to deliver men from the greatest evill, and to communicate unto them the greatest good.

2. Because they pertaine unto the communication which is exercised by charity.

Use1. This may serve to reprove those that cannot endure admonitions, and take them for their enemies that use them.Galatians 4.16.2 Timothy 4.3.

2. To exhort us, to exercise our selves unto this duty with all charity.

Verse 3.Knowing this first, that there shall come in the last dayes, scoffers, walking after their own lusts,

Verse 4.And saying, Where is the promise of his comming? For since the Fathers fell asleepe, all things continue as they were from the beginning of the creation.

The Analysis.

Vpon occasion of the Apostles testimony before cited, there is in these words a new description made of some wicked men of whom we must greatly beware. For in that he saith, that this is first to be knowne, what these wicked men are, of whom he doth admonish us, he doth thereby mean not only to shew that this is necessary to be known for the understanding and applying of the Apostles words with benefit,but also that this may and ought to be chiefly observed out of the Apostles words, namely, that there shall come such men in the last dayes. For so is this phrase explained,Iude, verse 18. These wicked men are described in generall, 1. By their impiety towards God, that they arescoffers. 2. By their impurity of life and deeds, thatthey walke after their own lusts. Then in special by their arguing, that the wicked scoffers used, to defend their impiety, and to remove the contrary doctrine from themselves, verse 4. For in those words is expressed, 1. their scoffing, which was before noted in generall, and 2. their argument is set forth, whereby they would perswade themselves and others, that they might walk after their own lusts, without feare or danger: namely, because the comming of God, the expectation whereof did deterre men from such a life, is not to be feared, in these words:Where is the promise of his comming? Now this they confirmed to themselves and others by a vaine comparing the times that went before with those that were to come; that whereas there was no comming of the Lord to judge the world since the times of the Fathers, and from the creation of the world, there was no cause to feare that any such thing would happen at the end of the world, in these words,For since the Fathers fell asleepe, all things continue as they were from the beginning of the creation. Now this whole description, or rather the thing described, that is, this impiety, is illustrated by the adjunct of time, wherein chiefly and by a speciall kind of eminency or abundance it is found, namely,in the last dayes.

The Doctrines arising here-hence.

Doctrine 1.In the reading of the Scriptures we must give speciall heed unto those things whereof we have greatest use.

This is gathered from these words:Knowing this first. For the Apostle would, that for the present they should first and chiefly think of those things, that the Apostles had spoken for their present use, touching those wicked men.

Doctrine 2.The Scripture foretels most grievous things of the last dayes.

So1 Timothy 4.1.2 Timothy 3.1.

Reason1. For that iniquity doth abound more in the last dayes, it is because knowledge doth abound, which is heldunder righteousnesse: that makes the sin the more sinfull,Romans 7.13.and doth more incense the wrath of God,Romans 1.18.

2. Because the last ages, by reason of that depravednesse and corruption which hath over-spread mankind, are as it were the sink of all the ages that went before, to receive their dregs.

Use1. This may serve to informe us, not to be too much troubled in mind, when we see as it were an inundation of iniquity and impiety, flowing every where; because such things were foretold us before,Iohn 16.4.

2. Not to fashion our selves to those courses, that are common in this age, but to prepare and arme our selves rather against their contagion.

Doctrine 3.Amongst wicked men they are the worst of all, that scoffe at godlinesse.

This is gathered from this word,scoffers.

Reason1. Because they are not only unbelievers, but despisers of the faith also. For scoffing is from contempt.

2. Because their consciences are seared as it were with a hot iron, that can be wrought upon by no instruction, and therefore they are quite desperate. For they have quenched and choaked even those naturall sparks, which are wont to break out in all mens hearts.

3. Because they are the chosen instruments of the devill to turne aside others from godlinesse, and to make the faithfull servants of God ashamed of it, if it were possible. For the proper effect of scoffing is shame.

Vse.This may serve to admonish us, to shun such scoffers as the monsters and pests of mankind.

Doctrine 4.They that maintaine wicked opinions in their minde, are given to impurity in their life.

This is gathered therehence, that the same men are calledscoffers, and such as walk after their own lusts.

Reason1. Because the proper cause, why such men do labour so much to cast off all sense of religion, is no other, then that they may with all licentiousnesse, give themselves wholy over to their most filthy lusts.

2. Because such wicked opinions or imaginations do letloose the raines to all concupiscence, and therefore are the cause of increasing that wickednesse, whereof at the first they were the effect.

Vse1. This may serve to informe us, not to think that wicked and profane and Atheisticall men do speak from any reason or judgement, when they scoffe at religion. For they are beasts in their life, and therefore they have also beastly imaginations, which they are wont to bring forth under a shew of reason.

2. To admonish us, in shunning profane and blasphemous opinions and imaginations, to beware especially of a wicked life, because it makes way for all wicked opinions.

Doctrine♦5.That is proper to wicked and prophane men, in some sort to deny the comming of the Lord, and his judgement.

♦“V” replaced with “5” for consistency.

This is gathered from verse 4. at the beginning.

Reason.Because the expectation of judgement is a strong bridle to restraine and keep in the wickednesse of men, which ungodly and profane men do most of all desire to shake off.

Vse.This may serve to admonish us, by all means to take heed, that we be not any way partakers of that impiety: which comes to passe not only then when we do utterly deny his comming, but also when we do either make any doubt of it, or apprehend it as a thing far off from us, or do ineffectually think of it, not edifying our selves in faith and obedience.

Doctrine 6.The fallacy wherewith wicked and profane men do deceive themselves, consists therein, that they will believe nothing above their senses, and do oppose their sense against the testimony of God.

This is gathered verse 4. at the end.For since the Fathers,&c.

Reason.Because they are sensuall men,Iude, verse 19. and are led by sense and sensible things, like as bruit beasts.

Vse1. This may serve for information: hence we may understand that the contradictions of profane men are void of all reason, and therefore are to be contemned with detestation. Nothing can be more contrary or mad, then to consult with nature about supernaturall things, and to fetch the judgement of spirituall things from sense.

2. To admonish us, not to attribute any thing to our senses in matters of faith. For it is all one, as if we should seek the judgement of reason amongst bruit beasts.

Verse 5.For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water, and in the water,

Verse 6.Whereby the world, that then was, being overflowed with water, perished.

Verse 7.But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgement, and perdition of ungodly men.

The Analysis.

In the refutation of this profane opinion, the Apostle doth first reprove the ignorance of these profane men, verse 5,6,7. Secondly, he doth instruct the faithfull touching the comming of the Lord in those things, that did most pertaine to the confirmation of them in the truth against such temptations that might arise from such humane cavillings, verse 8,9,10. The Apostle reproves their ignorance, 1. From the cause, that it was voluntary or affected ignorance. 2. From the object, namely that truth, which they willingly were ignorant of, and did oppugne. Now that truth which is affirmed contradicts that assertion, whereby these men would confirme their opinion. For when they had said it, and had brought it for an argument, that all things did continue in the same estate from the beginning of the creation, the Apostle denies this, and shewes the contrary by the history of the flood, verse 6. then by comparing things alike, he gathers that the same also is to be expected concerning the destruction of the world by fire at the comming of the Lord, that was before in some sort performed by the destruction of it in water, verse 7. 3. The reason of this consequence is taken from the common cause of creation, preservation, and both destructions of the world, namely, the word & will of God, verse 5,7. 4. He doth illustrate the conclusion it selfe concerning the destruction of the world by the end thereof, that it may withall be applyed unto those wicked ones, with whom he now dealt, verse 7. at the end, while he cals the day of the Lordthe day of judgement, and perdition of ungodly men. For in these words he threatens eternall damnation unto those profane men, that denied his comming,wᶜʰmust certainly be expected at the comming of the Lord.

The Doctrines arising herehence.

Doctrine 1.It is the property of wicked men to be willingly ignorant of all things, that crosse their lusts.

This is gathered from these words:They willingly are ignorant of. All men are ignorant of many things, but the faithfull are not ignorant of those things that are necessary for them unto salvation, nor do they please themselves in the ignorance of any truth, much lesse in the ignorance of those things that pertaine unto the practise of religion: nay they do very much labour for this knowledge, whereby they may be brought unto eternall life: but the wicked, although they do very much desire to know other things, yea and are too curious in it, yet they love to be ignorant of those things that pertaine to the bridling of their lusts and reproving of their sins. This is that ignorance which is called voluntary and affected.

Reason1. Because they affect those vices whereunto this knowledge is repugnant. Therefore they eschew knowledge as a thing that is evill unto them, and makes against them; and affect ignorance as a thing that is good for them and very well agreeing with them. For he that hath resolved with himselfe to give his mind unto sin, and to continue therein, seekes to have peace and quietnesse in that condition, and therefore abhorres that truth which convinceth his conscience of sin, and suffers him not to sleep in it.

2. Because he is given unto those lusts that stop up the way unto saving knowledge, and hold him ensnared and intangled so that he cannot freely endeavour and labour for true knowledge: therefore he affects ignorance in this respect, not so much in it selfe, as in the cause of it.

Vse1. This may serve to convince those, that please themselves in the ignorance of holy things, because this is the property of a wicked man.

2. To admonish us, never to shut our eyes against the light of the truth.

3. To exhort us, on the contrary to use all our endeavour and give all diligence to gaine knowledge, especially in those things that pertaine to our own practise and life.

Doctrine 2.It makes verie much for the taking away or lessening of our ignorance, to look upon the works of God that are past, that from them we may gather the works that are to come.

This is gathered from the comparison that is here made, verse 5,6,7.

Reason.Because the works of God are as looking-glasses, wherein Gods sufficiency and efficiency are proposed unto us to behold.

Vse.This may serve to admonish us, not to look slightly upon the works of God, nor to read the histories of them as we read humane histories, but so, that we may alwayes behold God in them.

Doctrine 3.Those publick works of God, the creation, preservation, and destruction of the world, first by water, secondly by fire, are often to be meditated upon, and compared one with the other.

This is gathered from the same comparison.

Reason.Because God hath proposed those, as very remarkable arguments, to worke some sense at least of religion in mens minds.

Vse.This may serve to exhort us, to exercise our selves in these meditations, which God hath commended unto all sorts of men.

Doctrine 4.In all such works of God, that is especially to be considered, that they are by the word of God, and do depend thereupon.

This is gathered from verse 5,7.

Reason.Because we can receive no benefit by meditating upon Gods works, unlesse we do behold the perfection of God in them. Now the perfection of God in his works doth very much appeare therein, that all things are done by his word and according to his will.

Vse.This may serve to admonish us, to turne our eyes from all second causes, and to acknowledge God and his word in all things. For thence it comes to passe, that men often times attribute those things unto fortune, which are done by God, because they are ignorant of the power of Gods word. And such an opposition there seems to be in the text, betwixt the words of the wicked, (when they say that all things continue, making no mention in the mean time of God, by whosepower they continue; but rather closely attributing this continuance to fortune or second causes,) and that assertion of the Apostle, whereby he affirmes that the world was at first by Gods word, and is kept by the same word:

Doctrine 5.Every consideration of the works of God should be applyed to the comfort of the faithfull, and terrour of the wicked.

This is gathered from verse 7. at the end.

Verse 8.But (beloved) be not ignorant of this one thing, that one day is with the Lord as a thousand yeares, and a thousand yeares as one day.

Verse 9.The Lord is not slack concerning his promise, (as some men count slacknesse) but is long-suffering to us ward, not willing that any should perish; but that all should come to repentance.

Verse 10.But the day of the Lord will come as a thiefe in the night, in the which the heavens shall passe away with a great noise, and the elements shall melt with fervent heat, the earth also; and the works that are therein shall be burnt up.

The Analysis.

In this other♦part of the refutation the Apostle propoundeth unto the godly and faithfull those things that might establish and confirme their hearts in the truth, touching the comming of the Lord. 1. Therefore he perswades them to understanding and knowledge, contrary to the ignorance of the wicked. For whereas he had spoken before of the wicked,this they are willingly ignorant of, now turning to the faithfull he exhorts them unto the contrary.But be not you ignorant of this one thing.2. He propounds the thing it selfe, which he would have them in a speciall manner to understand and observe, which containes two things. 1. That the prolonging of the Lords comming is not with that slacknesse, which should be a stumbling-block to any man, both because it is not to be judged of according to our sense, but by the eternity of God, in respect whereof that space of time, which seemes very long unto us, is but as one day, verse 8. and also because theend of this prolonging is the conversion and salvation of sinners: and therefore this prolonging proceeds not so much from slacknesse, as from patience, verse 9. 2. That the manner of his comming, (both because it shall be sudden, and also because it shall be with majesty and great terrour,) is such, that it should rather make men carefull to prepare themselves for it, then to be curious in inquiring about the time it selfe, or to complaine of slacknesse.

♦“patt” replaced with “part”

The Doctrines arising herehence.

Doctrine 1.When wicked and profane men are reproved, refuted and condemned in Scripture, this is done for the faithfull and elects sake, whose edification and salvation God hath respect unto, even when he seemes to speak unto others.

This is gathered from the beginning of verse 8. where the Apostle turning himselfe directly unto the faithfull, shewes that these wicked men were refuted for their good. So2 Thessalonians 2.13.Iudeverse 20.1 Timothy 6.11.2 Timothy 3.14.

Reason1. Because the whole Scripture and all the meanes of salvation do by a speciall kind or propriety belong unto the faithfull.

2. Because God will not have his word to passe without some fruit: Now wicked men are oftentimes so fore-lorne, that no congruous fruit can be expected in them, but only in the faithfull.

Vse1. This may serve to informe us, to judge aright of Gods intention in those things that he doth about men that are past all hope and incorrigible. For as the Apostle saith of Oxen, that God taketh not care for Oxen, but for men; so should we think that God taketh not care so much for these bestiall men, as for the faithfull and elect whom he doth chiefly speak unto even when he seemes to speak unto others.

2. To admonish us, not to neglect or despise such rebukings of the wicked, as if they did nothing belong unto us, but wisely to turne it to our own use.

Doctrine 2.The faithfull do then profit by the word of God, which is against the wicked, when they are become much unlike the wicked.

This is gathered therehence, that whereas the Apostle did reprove the wicked of ignorance, he doth now exhort the faithfull to knowledge,Proverbs 1.15.

Reason.Because the courses and fashions of the wicked are therefore set forth unto us, that we might avoid them.

Vse.This may serve to admonish us, not to suffer our selves to be led away by the example of the wicked multitude. For God doth not propose it as a thing to be followed, but to be shunned and avoided.

Doctrine 3.We should in a singular manner differ from the wicked therein, that we judge of the wayes of God not according to the sense of the flesh, but according to the nature of God.

This is gathered from these words:One day with the Lord. With men it is otherwise.

Reason.Because spirituall things are to be judged of spiritually. Now all the wayes of God are in some sort spirituall and divine.

Vse.This may serve to reprove those, that in such examinations are wont to consult with flesh and blood, and not with the word of God.

Doctrine 4.The end of all Gods wayes, as they have respect unto men, is the repentance and salvation of the godly.

This is gathered from verse 9. Now here ariseth a question.

Question.Whether all and every particular man be meant thereby, when it is said, that God is not willing that any should perish, but that all should come to repentance?

Answer.The patience of God according to its nature hath that use and end, to lead all sinners unto repentance,Romans 2.4.and in that sense might their interpretation be admitted, who understand these words and the like of all and every particular man: But that the Apostle in this place hath speciall reference to the elect, it appears thereby, that he speaking of the beloved of God, verse 8. and reckoning himselfe amongst the number of us, saith, that God is long-suffering to us-ward, that is, towards those beloved, and is not willing that any should perish, that is, any of them: because Gods principall work towards men is the salvation of the faithfull, and therefore all his wayes tend thereunto, as unto the scope and mark whereunto they are directed.

Vse1. This may serve to reprove the madnesse of those men that blame those things in God, which make most for their use and good, as these men do in the slacknesse of the Lords comming.

2. To admonish us, not to pervert these right wayes of God, but alwayes to apply them unto that use whereunto they tend, that is, to the furtherance of our own repentance and salvation.

Doctrine 5.The way of the Lord, when he commeth to judgement, shall be with swiftnesse, majesty and terrour.

This is gathered from verse 10.

First, it shall be sudden, because the houre and day thereof is not revealed, and because the most part of men expect no such thing. And it shall be full of majestie and terror, because it is the comming of the Lord not in humility, as his first comming was, but in glory.

Use.This may serve to admonish us, to prepare our selves accordingly against this comming of the Lord. For this use the Apostle presseth and exhorteth us unto in the rest of the chapter.

Verse 11.Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godlinesse,

Verse 12.Looking for, and hasting unto the comming of the day of God, wherein the heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat?

Verse 13.Neverthelesse, we according to his promise, looke for new heavens, and a new earth, wherein dwelleth righteousnesse.

Verse 14.Wherefore (beloved) seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blamelesse.

Verse 15.And account, that the long suffering of the Lord is salvation, even as our beloved brotherPaulalso, according to the wisdome given unto him, hath written unto you.

Verse 16.As also in all his Epistles, speaking in them of these things, in which are some things hard to be understood, which they that are unlearned, and unstable, wrest, as they do also the other Scriptures, unto their own destruction.

Verse 17.Ye therefore beloved, seeing ye knowthese thingsbefore, beware lest ye also being led away with the error of the wicked, fall from your own stedfastnesse.

Verse 18.But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: to him be glory, both now and for ever, Amen.

The Analysis.

In these verses is contained an application of the doctrine, that was before propounded concerning the Lords comming, to the use and edification of the faithfull. Now this application is made by an exhortation to piety and holinesse, which is first of all propounded, verse 11. Secondly, confirmed by the doctrine that was before proposed concerning the manner of the Lords comming, verse 12,13. Thirdly, it is againe repeated and pressed, verse 14. Fourthly it is againe confirmed by the doctrine that was before proposed concerning the patience and long-suffering of God, verse 15. begin. which is in this place confirmed by the testimony of the ApostlePaul: whose testimony is illustrated, 1. Thereby, that he was frequent in such testimonies, verse 16. begin. 2. By a preoccupation, whereby the faithfull are admonished not rashly to wrest any thing thatPaulspake concerning such things, to a contrary sense, because although he spake some things that are hard to be understood, yet they are such that they are not wont to be wrested, but by some perverse men, who wrest the other Scriptures also unto their own destruction. From all these he inferres in the last place a conclusion both of the fore-going exhortation, and also of the whole Epistle, which is, to have a care to be stedfast, verse 17. and to labour for growth, verse 18. The end whereof is shewed to be the glory of Christ in that doxology, wherewith the whole Epistle is closed up.

The Doctrines arising herehence.

Doctrine 1.All Scripture must be applyed unto a practicall use, that it may advance holinesse and piety.

This is gathered from verse 11. Now not only in this place is this order of instruction observed, but in all the Epistles and Sermons that are propounded in Scripture.

Reason1. Because the end of all Theologicall doctrine is to live well.

2. Because a bare apprehension and speculation of the truth, and a meere assent thereunto, is nothing worth, if it be separated from the practise. For this is found in some sort in the devils themselves.

3. Because the temptations of the Devill tend chiefly thereunto, that if he cannot hide the truth, yet so to choak it, that it can bring forth no fruit in the life; and thereupon he takes occasion to mock and deride men.

Use.This may serve to admonish us all, to labour for this both in private and in publike, in preaching, hearing, reading, and meditating upon Gods word; and never think that we know any thing as we ought to know, unlesse we know it unto piety and holinesse.

Doctrine 2.In piety and holinesse we must alwayes aime at and labour for the highest perfection.

This is gathered 1. From the question,What manner of persons ought ye to be? 2. From the plurall number, which is used in the originall,ἐν ἀναστροφαῖς, in your conversations, that is, in all piety and holinesse.

Reason1. Because every degree of piety and holinesse is as desirable in it selfe as the first is.

2. Our desire and affection towards the highest degree of holinesse and piety is a part of the very first degree. For there is no true holinesse without a desire of perfect holinesse.

3. Because we are called unto perfect holinesse, neither can we see God without it.

Vse.This may serve to reprove those, that rest in a kind of luke-warme profession, or in a partiall practise of piety and holinesse.

Doctrine 3.It makes much for the advancing of piety; to look for and hasten unto the♦comming of the day of the Lord.

♦“commming” replaced with “comming”

This is gathered from verses 12,14. SoPhilippians 3.20.

Reason1. Because it takes off our minds from all those things, that belong unto this present world.

2. Because it makes us to prepare our selves for the world to come,1 Iohn 3.3.

Use.This may serve to exhort us, to raise up our minds, as much as may be unto this spirituall looking for the Lord.

Doctrine 4.Our chiefest care touching the comming of the Lord, should be, to be found of him in peace.

This is gathered from verse 14. Now by peace is meant that condition which is pleasing unto God and approved of him; whereupon not the anger, but the goodnesse and graceof the Lord is shewed in communicating all happinesse.

Reason1. Because the Lord is looked for, as the supreme Judge, whose anger is to be flyed from and avoided, and his approbation and good liking greatly to be sought for.

2. Because unlesse peace be then had, afterwards it cannot be had for ever.

Vse.This may serve to exhort us, while we live here, continually to seek to confirme our peace with God, and in our own consciences. Now this is done by raising up in our selves a lively faith and confidence, establishing our hearts with all assurance of salvation, and following all those means whereby our calling and election is made sure.

Doctrine 5.From the long-suffering of God we must gather those things which make for the promoting of our peace and salvation.

This is gathered from verse 15. For when the Apostle tels us, that we should account, that the long suffering of the Lord is salvation, he means that we should so think♦with our selves and dispute of these things, that we should gather nothing else from thence, but that God aimes at our salvation, and therefore we also should take great care of it.

♦“wich” replaced with “with”

Reason.Because by these meditations we should confirme and increase both our faith and our sanctification. For our reasonings and disputes, when they are rightly directed either by the word, or by the works of God, as by a third argument, to the strengthning of our faith and increase of holinesse, as unto a conclusion drawne from thence; they are those morall means whereby we work out our salvation with feare and trembling.

Vse.This may serve to exhort us, to exercise our selves more and more in such meditations: for being accustomed thereunto, from them we shall gather honey and medicine, whence others suck poyson; as we may see in this example, wherefrom the Lords prolonging of his comming the wicked men did conclude those things whereby they might confirme their profane opinions; but the faithfull are taught on the contrary, by the same argument to conclude those things, which make much for their salvation. Such is the Apostles admonition,Romans 6.12.

Doctrine 6.In the writings of the Apostles and Prophets, Christians must have a speciall heed to those things, which do most direct them to such connexions or conclusions.

This is gathered from verse 15. WherePaulstestimony is cited to confirme & illustrate this connexion, & not to prove other things, which might easily be proved out of his writings.

Reason1. Because these are most necessary for us to know, and of perpetuall use.

2. Because that was the wisdome of God communicated to the Apostles and Prophets, that they might explaine these truths unto us most frequently, and clearly, which is the reason of that elogy which is given untoPaulin the text,according to the wisdome given unto him he hath written unto us.

Vse.This may serve to reprove those, that doe more willingly by far give heed unto those things, which do little or nothing at all touch the conscience of a man, or the practise of his life. The inward inclination and disposition of a man appeares manifestly by those things which he doth chiefly heed in his reading and hearing: As if a man be given only to the tongues, he will observe nothing but the words and phrases: If he be a lover of Chronology, he will take notice of nothing but the things that have beene done, and the moments of time wherein they were done: If he be a Disputer, one that seeketh praise by arguing, he will marke nothing, but those things which make for controversies: so a godly man, although he will not neglect other things, which serve for his use, yet he doth chiefly fix his mind upon those things, which do most directly tend unto godlinesse.

Doctrine 7.We must understand all these things so, as if they were directly written unto us.

This is gathered from these words,Hath written unto us. SoHebrews 12.5.

Reason1. Because such was the wisdome of God, which spake in these holy men, that they wrote those things which do belong unto us as well as unto those that lived at that time.

2. Because God would have the Scripture to be the publick instrument of the Church, not of one age only, but of all ages. Therefore every part of it is the rule of life both to me and thee, as well as unto those to whom it was first given.

Vse1. This may serve to admonish us, not so much to meddle in the Scriptures, as if we were in another mans ground, or in those things which belong unto others, and not unto our selves.

2. To exhort us, to raise up our minds to receive the word of God with a congruous affection. We may easily think with our selves how our minds would be affected, if we should receive a letter that was written by the hand of God in heaven, and directed unto us by name, and sent unto us by one of his Angels: after the same manner should we be affected in reading and hearing the written word of God.

Doctrine 8.In other truths that are lesse necessary for us to know, there are some things hard to be understood.

This is gathered from verse 16. He doth not say this of allPaulsEpistles, nor of any one whole Epistle, much lesse of the whole Scripture, (as the Patrons of traditions, and Enemies of Scripture would have it,) but of some few things. And he seemes to point chiefly at some of those things, whichPaulwrote concerning the comming of the Lord, because he speaks of that in this place, & therefore it is very likely that he hath reference unto those things which are spoken of,2 Thessalonians 2.2.

Reason1. Because there are some divine mysteries so farre remote from us, that in what words soever they be expressed, they will alwayes be hard to be understood.

2. Because God would have some things, that are not of so generall and necessary a use, out of his singular wisdome to be more obscurely propounded: which seemes to be the proper reason, why those things of Antichrist,2 Thessalonians 2.were in the Primitive Church hard to be understood. For God would for just causes, that Antichrist should come, and that most men should be ignorant who he was, untill he did come.

3. God would exercise the industry and diligence of the faithfull in searching the Scriptures, and finding out the sense and meaning of them, not to deter men from reading them, as the Papists use to do, by wresting this argument amisse. ForPeterin this place doth not discourage so much as the♦common sort of the faithfull from reading the Scriptures, but rather stirs them up to read all the Epistles ofPaul, although he tels them that there are some things in them that must be read warily.

♦“comon” replaced with “common”

Vse1. This may serve to admonish us, not to think it sufficient that we know the words of the Scripture, but to give all diligence and labour to find out the true sense and meaning of them.

2. To comfort us, that we should not be too much cast down, if we do not fully understand some things in the Scripture, because we are told that there are some things hard to be understood.

Doctrine 9.They are unlearned and unstable men, that wrest the Scripture to maintaine their impiety.

For that the Apostle means, when he saith that they wrest the Scriptures to their own destruction; not that it is such an exceeding dangerous thing to interpret some place of Scripture otherwise then it should be, but that it is the property of a very wicked man to argue out of the word of God against God, or against his will. Now they are called unlearned, not because they have no skill in the tongues or arts, wherein such pestiferous men may sometimes excell; but because they never effectually learned or were taught those things which pertaine unto religion: And in the like manner are they called unstable, because in that knowledge of the truth which they had and professed, they were not grounded and rooted, but as men not grounded nor setled they are easily turned from their profession.

Vse.This may serve for admonition, that the people should not therefore be deterred from reading the Scriptures, as the Papists would have it, (who in this very thing shew themselves to be unlearned and unstable, because they do mischievously wrest this place, where they are expresly told, with how great danger it is wont to be done:) but that we should labour to cast off all ignorance and unsteadfastnesse, that so we may be made fit to read the Scriptures with profit. For this is the scope of the admonition, as the Apostle useth it in this place.

Doctrine 10.The end and scope of all divine information and instruction in respect of the faithfull is, that they may be stablished and grow in that grace which they have received.

This is gathered therehence, that this is the conclusion of this generall Epistle, as it was of the former; which holds good also in all other Epistles and Sermons, in respect of those that are now faithfull:

Reason.Because by their effectual calling they have faith, hope, and charity begotten in them, so that they have the principle of all grace in them, nor can any thing be wanting besides the continuation, confirmation, and increase of the same grace.

Doctrine 11.To obtaine stedfastnesse in grace there is required a fore-knowledge of those things that tend to the confirming and strengthening of our minds.

This is gathered from these words:Seeing ye know these things before.

Reason.Because although our stedfastnes depends upon God, and the effectuall operation of his Spirit, as it is in the conclusion of the1 Peter 5.10.Yet God worketh in us not only by a reall efficacy, but also agreeable to an intelligent nature, by teaching and perswading. Now nothing can be wrought by this morall way, unlesse knowledge go before, and so it must be wrought by knowledge, as it is in the text.

Vse1. This may serve to refute the Papists, who maintaine ignorance and commend it in the common people: they are sufficiently refuted by him, from whom they boast that they have received the Chaire, free from all error. ForPeterin this place, 1. Requires knowledge of all the faithfull, yea, and fore-knowledge too of those things whereby they might be confirmed against profane men and false teachers. 2. He presupposeth that all that were truly faithfull to whom this Epistle came, were already endued with this knowledge. 3. He presupposeth that his Epistles were so cleare and so easie to be understood that all the faithfull which should read them with godly minds, might understand out of them, and consequently out of the Scriptures, those things, whereby they being forewarned, might be fore-armed against those false deceivers whereof he spake.

2. To admonish us, not so to look for our confirmation, and strengthening from God, as that we should in the meane time neglect the knowledge of those things that tend thereunto, but to use all our endeavour both in generall to know those things that are absolutely necessary unto salvation, and in particular, those things that are necessary for us in our practise upon occasion of any temptation.

Doctrine 12.Besides knowledge there is required also unto the stedfastnesse of grace a continuall and vigilant heed.

This is gathered from this word,Beware.

Reason1. Because knowledge is unprofitable, if it be not reduced to practise. Now practise in difficult things cannot be had without care and heed.

2. Because many are the fallacies wherewith we are assaulted, both in the Devill and his instruments that are without us, and in our selves also, by reason of that marvellous deceitfulnesse of our hearts, such as cannot be expressed.

Vse.This may serve to exhort us, above all to take notice of our selves, and those things that tend to the strengthning and stablishing of us in grace.

Doctrine 13.It should be an argument to the faithfull to beware of the errors of some men, because they are wicked men, ungodly, and profane.

This is gathered from that title,the error of the wicked.

Reason.Because all those things that have any agreement with ungodlinesse are to be shunned and avoided. Now those things that are in a speciall manner approved of by profane men, must necessarily have an agreement with profane ungodlinesse.

Vse.This may serve to admonish us, by this means amongst others to strengthen our selves against divers errors, that are most pleasing to profane men.

Doctrine 14.♦Stedfastnesse and increase of grace are joyned together.

♦“Sedfastnesse” replaced with “Stedfastnesse”

This is gathered from the connexion of verse 17. with the 18.

Reason1. Because like as trees and all plants, and also living creatures, from which this metaphor is taken, are corroborated by growth, while they acquire greater and perfecter strength, so also do the faithfull.

2. Because the stedfastnesse of grace consists not therein, that it continues in the same degree, but that it is formed in its nature, one property whereof of is, to grow untill it come to perfection.

Use.This may serve to exhort us, to labour therefore to be so stablished, that we may also grow and increase in all grace.

Doctrine 15.They grow in grace, that grow in the effectuall knowledge of our Lord and Saviour Iesus Christ.

See Chapter 1. Verse 2.

Doctrine 16.Our end and desire in all things, even in those things that pertaine to our own salvation, should be the eternall glory of God in Christ.

This is gathered from the last words.

Reason1. Because we are the servants of Christ bought with his own blood. Now whatsoever the servants get or do, turnes to the proper good and benefit of their Masters.

2. Because God is absolutely the chiefest good.

3. Unlesse we do this, whatsoever we do, it is not done out of religion. For it is the nature of religion to give the glory unto God.

Vse.This may serve to exhort us, to lift up our minds more and more to maintaine the glory of God in all things, as the Apostle doth by that closing particle,Amen.

FINIS.

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