ChapterII.

(‡ decoration)ChapterII.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.HITHERTOthe 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 arefals teachersandprofane scoffers: of these former he speaks Chapter 2. Of the latter chapter 3. The false teachers he doth first, describe: secondly, reprove: he describes them from the beginning to those words in verse 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 usuall 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 comparison 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 partlythat he might stirre up the faithfull so much the more, to beware of their seducing. In the first respect, the last words of the former Chapter, and the first of this Chapter, make such adiscreet axiomas 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. Thisdiscretionis shewed in these words:But there were. In the second respect these words make acopulate axiomthus: 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 aconnex axiomas this: If there shall be false teachers among you, like as there were false Prophets among the people of Israel, then must you be alike careful to beware of these, as the Israelites were warned heretofore to beware of them. After that description which is made by way of comparison, followes an absolute description; wherein the false teachers are described by their effects. Which effects have either an immediate reference unto the false teachers themselves, or unto others by them. Those that have reference unto the false teachers themselves, are 1. The bringing in of heresies, which are set forth by their adjunct, that they are damnable, whereof he gives a reason also, taken from the nature of heresies, which is said to be such, thatit brings in a denying of the Lord. 2. The second effect is, thatthey bring upon themselves swift destruction. In respect of others the first effect is, thatthey shall have many followers, who are pointed out by another effect accompanying this seducing, namely,a speaking evill of the truth, or of the Gospell, which shall come to passe by their meanes. The other effect is the abuse of those whom they do seduce for gain; which abuse is set forth by the helping cause, namelyby fained words.The Doctrines arising herehence.Doctrine 1.There are alwayes false prophets and false teachers 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 respectof 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 Corinthians 11.19.Deuteronomy 13.3.2. That the obstinate wicked may perish in their ungodlinesse and cruelty,2 Thessalonians 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 envious 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 twofold:Vse1. To admonish us, not to be offended, nor to be too 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 whether they are of God,1 Iohn 4.1.Doctrine 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 opinions are by a kind of appropriation called heresies in the Church, that is, opinions altogether damnable. For there is a difference to be observed betwixt things rashly spoken, bare errors in faith, and heresies properly so called. In the heresies themselves also we must distinguish betwixt the materiality, and the formality of it. For to make a formall heresie, for which a man is properly called an heretick, there is required besides an errour in those things that pertaine unto the fundamentals 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 wouldfor peace and charity admit of damnation it selfe. For heresies 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 carefully to beware of heresies, as we should of damnation.Question.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.Answer1. 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 profession. 2. Men were to account them such, as long as they continued in the Church; and in this respect they may be said to be such as were redeemed by Christ; like as the Apostles are wont to call whole Churches justified, sanctified, and elect. There is not the same reason therefore of all and every particular man, as there was of these.Answer2. 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 isδεσπώτης, which is properly, a Master in respect of a servant, notκώριος, Lord. And these two names are clearly distinguished,Iudeverse 4. where the same thing is spoken of the same false teachers: there they are said to deny theirDominum & herum, Lord and master; although he may be called theirHerus,Master, he is not properly called theirDominus,Lord. Then againe, the Lord is not said to have redeemed all men, but only to have bought them: now although the wordἀγορώζω, to buy, be sometimes used in the same sense that the other is, yet it is not alwayes so.Answer3. The comparison here is plainly made betwixt the false teachers and the false Prophets,♦betwixt the visibleChurch and the people of Israel; for the Lord is said to have bought those men in the same sense, that he is said to have redeemed and delivered all the people of Israel; that is, as he delivered them out of Egypt, and challenged them to 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,Matthew 10.32,33.to confesse and to deny are made contrary one to another,Luke 12.8,9.The reason is, because it hath once professed the name of the Lord, and afterwards departs from that profession, it is all one as if he did plainly say, that he would no longer be a servant of that Lord. For this denying is twofold, either verball or reall. A verball denying was inPeter, a reall denying is in all those that after they have made profession of the faith, return unto a profane life,1 Timothy 5.8.2 Timothy 3.5.The denying in this place is properly meant of a reall denying. For the description of these men doth rather expresse their profane courses, then their open renouncing of Christ.♦“bewixt” replaced with “betwixt”Doctrine 3.It is a damnable impiety to deny Christ either in word or deed.Reason1.♦Because by this means Christ is greatly dishonoured; 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 means is accused of iniquity: for no servant usually goeth away from his master, if he confesseth him to be a just master; therefore this going away is as it were a professing that he doth accuse that master from whom he goes of some iniquity. Hereupon was that contesting of the Lord against his rebellious people, that he was a just and right master, neither did he give them any cause to depart from him,Ieremiah 2.5.Micah 6.3.Deuteronomy 32.4.♦“Becawse” replaced with “Because”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.Vse1. This may serve to condemne, not only the manifest Apostates, but also all those, that with the profession ofgodlinesse joyne a profane life, or turn aside from that profession. 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 dishonour 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 rather 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 abomination, to recall our selves betimes, and seriously to bewaile our offence, like asPeterdid after his denying of Christ,Matthew 26.75.Doctrine 4.It is 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,Isaiah 5.18.For while men draw sin with such-like cords, they do also draw the punishment of sinne, which is joyned unto it.Vse1. 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.Doctrine 5.The destruction which hangs over the heads of grievous offenders will come swiftly.This is gathered from these words; swift destruction.Doctrine 6.Men are wonderfully prone to imbrace errors.This is gathered from these words;And many shall follow.Reason1. 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 corrupt man doth as easily receive errors, as the tinder fire.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 Thessalonians 2.10.Vse1. 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 carried headlong unto damnable errors.2. To admonish us, that it should not be an offence unto us, if we see many given unto errors; because this was foretold us by the Apostle, and it hath a manifest reason; so that it is not to be 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 theThessaloniansbefore cited.In those which perish, so that it is a signe of destruction, to be seduced by hereticks.Doctrine 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. Bythe way of truthis meant the Gospell, or the will of God revealed in the Scripture, which shewes the true way of salvation. It is said to beevill spoken of, when the dignity thereof is violated, most properly by reproachfull words. It is said to be evill spoken ofbythem, namely, by the authors of the heresies and their followers, in a two-fold respect, 1. When they themselves speak reproachfully of it, as the Scribes and Pharisees did of Christ. 2. While they give others occasion to speak reproachfully of it, as the Jewes did unto the Gentiles,Romans 2.24.both respects seeme to be meant here by these, for the Greek wordδιὰsignifiesper & propter, by, and by reason of.Vse1. 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 beginnings of sin, lest at length we be brought also to blasphemy against the holy Ghost, which Christ saith is a sin that shall never be forgiven. 2. To beware also of those men, that durst openly speak 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.Doctrine 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 companion 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.Doctrine 9.Miserable is the condition of those men that are seduced by hereticks; for they are sold like beasts and cattell.This is gathered from these words,they shall make merchandize of you.Verse 3, at the end.Whose judgement now of a long time lingreth not, and their damnation slumbreth not.The Analysis.Hitherto we have seen the description of false teachers, and their sins; now followes their reproofe, or the punishment for their sins, that shall certainly befall them. This punishment is set forth, 1. Metonymically, by the cause, in that it is called judgement. 2. By the effect, in that it is called damnation. 3. By the adjunct of swiftnesse and speed, which is shewed by the negation of those things that are opposed unto swiftnesse. Now in generall, lingring or slownesse is opposed thereunto; in speciall, slumbring, which is put as a species of idlensse or slacknesse. This swiftnesse of the punishment that shall befall 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.Doctrine 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.Doctrine 2.This punishment proceeds from the just judgement of God; for that it is here called judgement.For God as judge of all the earth, pronounceth sentence upon men for their sins, and the execution of that sentence is called punishment. Now he pronounceth sentence according to right and a most holy law, and therefore the punishment which God inflicteth is in a proper sense called judgement.Vse1. This may serve to refute, 1. prophane men, which think that those evils that men suffer, both publick and private, come by chance. 2. Those that are wont to complaine of the evils which they suffer, as if God did deale unjustly with them,Genesis 18.25.Deuteronomy 32.4.2. To admonish us, continually to walke in the feare of the Lord, because we live in his sight, that exerciseth judgement.Doctrine 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 away from sin, and to seek the face of God.Doctrine 4.This damnation comes swiftly upon sinners.Reason1. 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 saidnot to linger.3. Because no impediment can hinder it, but it is deferred through Gods mercy and long-suffering; in that respect it is saidnot 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 oftentimes are not sensible of it, yet it takes hold of them, and spiritually worketh in their minds and consciences.Vse1. This may serve to condemne those, that give themselves wholly unto sin, either because they think that punishment commeth slowly, or else because they hope to escape unpunished,Ecclesiastes 8.10,11,12.2. To admonish us, to make haste to repent of our sinnes, not to linger nor slumber.Doctrine 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. SoIudeverse 4.Verse 4.For if God spared not the Angels that sinned, but cast them downe to hell, and delivered them into chaines of darknesse 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 generall propounded of all the wicked, verse 9. For there is the consequent part of that connex axiom, the antecedent whereof begins verse 4. and is shewed by the connexionIf, as,If God spared not the Angels,&c.Then afterwards in speciall, of these false teachers themselves and their followers, verse 10. In the generall conclusion, verse 9. he doth not barely set downe the condemnation of the wicked, but also by a copulate axiom joynes together with it, the deliverance of the godly from that temptation, which ariseth unto them by means of the wicked. And the reason is, because the Apostles purpose was, so to reprove the wicked, that he might in the mean time comfort the godly, and strengthen them against all the temptations, whereunto they were obnoxious by means of the wicked. In the antecedent part of this arguing he sets 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, verse 4. The second is of the old world, verse 5. The third is ofSodomeandGomorrha. 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, verse 9. are asspeciesunto theirgenus. But in respect of the speciall conclusion wᶜʰ is set down, verse 10. they are ascomparata, partly alike, partly greater. That wherein they are alike, consists therein, as God condemned those sinners, so also will he condemn these. Their inequality therein; if God spared not his most excellent creatures, the Angels, nor the old world, nor those cities; then much lesse will he spare these false teachers.The Doctrines arising herehence.Doctrine 1.The judgements of God which he hath executed from the beginning of the world were ordained to be examples for us.This is evidently gathered from all this arguing of the Apostle, and it is plainly taught us, verse 6. So1 Corinthians 10.6.they are calledtypes, that is,ensamples; which appears also by verse 11. which sense of the wordsBezaand others have missed.Reason.The reason of this truth is Gods unchangeable nature and constant justice, whereby he is alwayes like himself, not only inwardly and in himselfe, but also outwardly towards us in the dispensation of his punishments and rewards, if we look to the substance of God. Hence is it, that by this argument the godly are both confirmed in their hope,Isaiah 59.1.&9.9,10.and assured of the destruction of all their enemies, and of all those that give themselves over unto impiety.Vse1. 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♦would 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 judgement, present, and to come: present, that they were adjudged unto damnation; and to come, that they were to be reserved unto judgement. The sin 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.Iudeverse 6. that is, they left that estate wherein God had placed them, and afterwards exercised envie, lying, murther towards men. We are taught also that the number of those that fell was great; thence it is that the Apostlehere 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, because 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 receivepœnam damni & 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 signified bydarknessein the Scriptures. They are said to be delivered into chains, by a metaphor taken from malefactors that are condemned, who are kept in prison bound with chains. Now these chains are, 1. A hardning in their sins. 2. A despaire of all deliverance. 3. A fearfull looking for that misery whereof mention is made,Hebrews 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 escape; and yet these are but the beginnings of the evils, which they must farther undergo.♦“wold” replaced with “would”Doctrine 2.There is no dignity that can exempt a sinner from the judgement of God.This is gathered from the nature of the Angels.Reason.Because dignity doth not lessen the sin, but aggravate it. For he that hath received much, owes much, and of him much is required.Use.This may serve for admonition, that men should not trust to such staffes of reed.Doctrine 3.That severity is due unto sin, that sinners should not be spared.This is gathered from these words,He spared not.Reason1. Because sinners alwayes abuse the goodnesse of God.2. They spare not the glory of God, but themselves.Vse1. 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,Romans 2.4.Doctrine 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 into a high condition, even into Heaven it selfe, so that our conversation is in heaven, as it isPhilippians 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.Doctrine 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 directed, and whereby we are perfected; therefore the privation of perfection and happinesse followes the privation of direction.Use.This may serve to admonish us, alwayes to walk in the light, as children of the light, if we desire to avoid utter darknesse.Doctrine 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 devill,2 Timothy 2.last.Lamentations 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 Captives;Luke 4.18.Doctrine 7.The extreamest punishment of sinners is deferred unto the last judgement of God.Use.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 eighthperson, a Preacher of righteousnesse, bringing in the flood upon the world of the ungodly.The Analysis.The second and third example of Gods justice towards sinners 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 destroyed the wicked. The reason is, that both parts of the conclusion, which is set down, verse 9. might be fitly inferred; where the deliverance of the godly is joyned together with the destruction 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 theworld 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 beNoah with his family: who are described, 1. By their small number, wherein his family was contained, which is said to beeight. ThisPetershewes,1 Epistlechapter 3. verse 20. 2. By the effect, that he wasa Preacher of righteousnesse. 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 more, but the exercise of it was proper unto himselfe.The Doctrines arising here-hence.Doctrine 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.Reason1. Because the multitude doth not lessen, but rather increase the guilt of sinne, and more fill up the measure thereof, as it is in the Proverbe,Qui peccat exemplo, bis peccat, he that sins with example, sins twice: So he that sins with many examples, sins often times, if the thing be rightly considered. As if a man should see another fall in a slippery way, and not take the more heed unto 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 multitude to do evill. And so much the more necessary is this admonition, because we are all too prone to go in the way of the multitude; which fault also we 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 difficult, and almost impossible.3. Because that which all men do, usually goes unpunished among men, and we conceive the like thing of God.4. Because he that doth not follow the multitude, shall 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,Matthew 7.13.Broad is the way that leadeth to destruction, and many there be which go in thereat. To the first reason or objection we answer; that one eye of a man that seeth, perceives more, then a thousand blind eyes. The worldor 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?Doctrine 2.The creatures which are most necessary and profitable 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,Hosea 2.18.Vse1. This may serve to admonish us, so much the more to beware of sin.2. To instruct us, if we would have any true comfort from the creatures, to lay the foundation thereof in our reconciliation with God.Doctrine 3.God in the midst of judgement towards the ungodly, is mercifull towards the godly.This is gathered therehence, that when he destroyed the world, he savedNoah.Reason.Because God doth not execute judgement according to the fiercenesse of his anger or fury, as men oftentimes use to do, but according to the counsell of his most perfect wisdome.Use1. This may serve to instruct us, not to ascribe those things unto fortune or chance, which happen unto us or others in this kind.2. To comfort us, because in a world of all dangers and judgements, we may flye unto the mercy of God.Doctrine 4.There are wont to be but a few godly men in the world.This is gathered therehence, thatNoahis called the eighth of the godly, or rather he may be called the seventh, becauseChamwas cursed.Reason1. 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 industry 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.Vse1. 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.Doctrine 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 also in deeds. For so it is wont to be said, The thing it selfe speaketh, not the tongue only,Philippians 2.15,16.Reason.Because no man can escape the revenging justice of God, unlesse he labour to follow and advance the righteousnesse that is prescribed by him.Vse1. This may serve to condemne and reprove those, that are rather Preachers of unrighteousnesse, then of righteousnesse.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 conversation of the wicked:Verse 8. (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soule from day to day, withtheirunlawfull deeds.)The Analysis.In these verses is contained the third example, which is divided after the same manner, as the second was. For here he speaks of the judgement of God upon the wicked, and his mercy towards the godly. The object of his judgement are the Cities ofSodomeandGomorrha; 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 ensamples not of a wicked life, but of the condemnation that hangs over the heads of those that live ungodly; and so they are ensamples to move men, not to do the like; but to take heed lest if they do after the like manner, they suffer also after the like manner.The Doctrines arising herehence.Doctrine♦1.No society of men or policy can hinder the judgement of God, which he will bring upon them for their sins.♦Number omitted in text.For as in the first example there was the dignity of the Angels, in the second the multitude of men, so also in this place society and policy; and Cities that were so noble,SodomeandGomorrha. For they were Cities that were brought into government, they had Kings,Genesis 14.2.This Doctrine is propounded, and proved,Proverbs 11.21.& in16.5.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 righteousnesse,1 Timothy 2.2.and they on the contrary cherish sin and impugne 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,Genesis 18.20.This may serve for admonition, that Citizens or Magistrates should not trust too much to their wealth, so that thereby they should be made the more bold to sin.Doctrine 2.The same judgements of God are executed by contrary causes.This is gathered therehence, that whereas the old world was destroyed by water, those Cities were 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.Doctrine 3.Extreame judgements follow extreame sins.This is gathered therehence, that this was an utter overthrow, because that these Cities had filled up the measure of their sins.Reason.The reason is taken from the proportion, that is betwixt sin and the punishment of sin.Vse.This may serve to admonish us, if we cannot altogether avoid sin, yet with feare and trembling to shun the progresse and continuance in sin.Doctrine 4.They that are unto others examples of sin, shall be also unto them examples of punishment.This is gathered from these words:Making them an ensample.Vse1. This may serve to admonish us, so much the more to take heed, that we give no scandal unto others, or to be an example in sin.2. To exhort us to increase in 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 isLot, 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, verse 8. 1. By the internall cause, which was his righteousnesse. 2. By the externall cause, which was their ungodlinesse.3. By the means, wherby the external cause or the object did work that effect. And they were the senses of hearing and seeing. 4. By the occasion, which was his dwelling amongst them. 5. By the adjunct of time, which was continually. 6. By the degree, which was the highest, as if he had beene put upon the rack; he vexed, in Greek it isἐβασώνιζε, tormented.Besides those that are common untoLotwith the example ofNoah, there are these Doctrines to be observed.Doctrine 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, thatLotis here calledrighteous, who notwithstanding is spoken of in the Scripture to have committed a most hainous sin. For those that are said to berighteousin 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♦righteous, or in respect of that inherent righteousnesse, which, though it be imperfect, yet is it sincere and pleasing unto God.

(‡ decoration)

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.

HITHERTOthe 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 arefals teachersandprofane scoffers: of these former he speaks Chapter 2. Of the latter chapter 3. The false teachers he doth first, describe: secondly, reprove: he describes them from the beginning to those words in verse 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 usuall 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 comparison 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 partlythat he might stirre up the faithfull so much the more, to beware of their seducing. In the first respect, the last words of the former Chapter, and the first of this Chapter, make such adiscreet axiomas 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. Thisdiscretionis shewed in these words:But there were. In the second respect these words make acopulate axiomthus: 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 aconnex axiomas this: If there shall be false teachers among you, like as there were false Prophets among the people of Israel, then must you be alike careful to beware of these, as the Israelites were warned heretofore to beware of them. After that description which is made by way of comparison, followes an absolute description; wherein the false teachers are described by their effects. Which effects have either an immediate reference unto the false teachers themselves, or unto others by them. Those that have reference unto the false teachers themselves, are 1. The bringing in of heresies, which are set forth by their adjunct, that they are damnable, whereof he gives a reason also, taken from the nature of heresies, which is said to be such, thatit brings in a denying of the Lord. 2. The second effect is, thatthey bring upon themselves swift destruction. In respect of others the first effect is, thatthey shall have many followers, who are pointed out by another effect accompanying this seducing, namely,a speaking evill of the truth, or of the Gospell, which shall come to passe by their meanes. The other effect is the abuse of those whom they do seduce for gain; which abuse is set forth by the helping cause, namelyby fained words.

The Doctrines arising herehence.

Doctrine 1.There are alwayes false prophets and false teachers 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 respectof 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 Corinthians 11.19.Deuteronomy 13.3.2. That the obstinate wicked may perish in their ungodlinesse and cruelty,2 Thessalonians 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 envious 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 twofold:

Vse1. To admonish us, not to be offended, nor to be too 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 whether they are of God,1 Iohn 4.1.

Doctrine 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 opinions are by a kind of appropriation called heresies in the Church, that is, opinions altogether damnable. For there is a difference to be observed betwixt things rashly spoken, bare errors in faith, and heresies properly so called. In the heresies themselves also we must distinguish betwixt the materiality, and the formality of it. For to make a formall heresie, for which a man is properly called an heretick, there is required besides an errour in those things that pertaine unto the fundamentals 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 wouldfor peace and charity admit of damnation it selfe. For heresies 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 carefully to beware of heresies, as we should of damnation.

Question.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.

Answer1. 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 profession. 2. Men were to account them such, as long as they continued in the Church; and in this respect they may be said to be such as were redeemed by Christ; like as the Apostles are wont to call whole Churches justified, sanctified, and elect. There is not the same reason therefore of all and every particular man, as there was of these.

Answer2. 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 isδεσπώτης, which is properly, a Master in respect of a servant, notκώριος, Lord. And these two names are clearly distinguished,Iudeverse 4. where the same thing is spoken of the same false teachers: there they are said to deny theirDominum & herum, Lord and master; although he may be called theirHerus,Master, he is not properly called theirDominus,Lord. Then againe, the Lord is not said to have redeemed all men, but only to have bought them: now although the wordἀγορώζω, to buy, be sometimes used in the same sense that the other is, yet it is not alwayes so.

Answer3. The comparison here is plainly made betwixt the false teachers and the false Prophets,♦betwixt the visibleChurch and the people of Israel; for the Lord is said to have bought those men in the same sense, that he is said to have redeemed and delivered all the people of Israel; that is, as he delivered them out of Egypt, and challenged them to 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,Matthew 10.32,33.to confesse and to deny are made contrary one to another,Luke 12.8,9.The reason is, because it hath once professed the name of the Lord, and afterwards departs from that profession, it is all one as if he did plainly say, that he would no longer be a servant of that Lord. For this denying is twofold, either verball or reall. A verball denying was inPeter, a reall denying is in all those that after they have made profession of the faith, return unto a profane life,1 Timothy 5.8.2 Timothy 3.5.The denying in this place is properly meant of a reall denying. For the description of these men doth rather expresse their profane courses, then their open renouncing of Christ.

♦“bewixt” replaced with “betwixt”

♦“bewixt” replaced with “betwixt”

♦“bewixt” replaced with “betwixt”

Doctrine 3.It is a damnable impiety to deny Christ either in word or deed.

Reason1.♦Because by this means Christ is greatly dishonoured; 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 means is accused of iniquity: for no servant usually goeth away from his master, if he confesseth him to be a just master; therefore this going away is as it were a professing that he doth accuse that master from whom he goes of some iniquity. Hereupon was that contesting of the Lord against his rebellious people, that he was a just and right master, neither did he give them any cause to depart from him,Ieremiah 2.5.Micah 6.3.Deuteronomy 32.4.

♦“Becawse” replaced with “Because”

♦“Becawse” replaced with “Because”

♦“Becawse” replaced with “Because”

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.

Vse1. This may serve to condemne, not only the manifest Apostates, but also all those, that with the profession ofgodlinesse joyne a profane life, or turn aside from that profession. 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 dishonour 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 rather 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 abomination, to recall our selves betimes, and seriously to bewaile our offence, like asPeterdid after his denying of Christ,Matthew 26.75.

Doctrine 4.It is 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,Isaiah 5.18.For while men draw sin with such-like cords, they do also draw the punishment of sinne, which is joyned unto it.

Vse1. 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.

Doctrine 5.The destruction which hangs over the heads of grievous offenders will come swiftly.

This is gathered from these words; swift destruction.

Doctrine 6.Men are wonderfully prone to imbrace errors.

This is gathered from these words;And many shall follow.

Reason1. 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 corrupt man doth as easily receive errors, as the tinder fire.

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 Thessalonians 2.10.

Vse1. 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 carried headlong unto damnable errors.

2. To admonish us, that it should not be an offence unto us, if we see many given unto errors; because this was foretold us by the Apostle, and it hath a manifest reason; so that it is not to be 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 theThessaloniansbefore cited.In those which perish, so that it is a signe of destruction, to be seduced by hereticks.

Doctrine 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. Bythe way of truthis meant the Gospell, or the will of God revealed in the Scripture, which shewes the true way of salvation. It is said to beevill spoken of, when the dignity thereof is violated, most properly by reproachfull words. It is said to be evill spoken ofbythem, namely, by the authors of the heresies and their followers, in a two-fold respect, 1. When they themselves speak reproachfully of it, as the Scribes and Pharisees did of Christ. 2. While they give others occasion to speak reproachfully of it, as the Jewes did unto the Gentiles,Romans 2.24.both respects seeme to be meant here by these, for the Greek wordδιὰsignifiesper & propter, by, and by reason of.

Vse1. 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 beginnings of sin, lest at length we be brought also to blasphemy against the holy Ghost, which Christ saith is a sin that shall never be forgiven. 2. To beware also of those men, that durst openly speak 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.

Doctrine 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 companion 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.

Doctrine 9.Miserable is the condition of those men that are seduced by hereticks; for they are sold like beasts and cattell.

This is gathered from these words,they shall make merchandize of you.

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

The Analysis.

Hitherto we have seen the description of false teachers, and their sins; now followes their reproofe, or the punishment for their sins, that shall certainly befall them. This punishment is set forth, 1. Metonymically, by the cause, in that it is called judgement. 2. By the effect, in that it is called damnation. 3. By the adjunct of swiftnesse and speed, which is shewed by the negation of those things that are opposed unto swiftnesse. Now in generall, lingring or slownesse is opposed thereunto; in speciall, slumbring, which is put as a species of idlensse or slacknesse. This swiftnesse of the punishment that shall befall 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.

Doctrine 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.

Doctrine 2.This punishment proceeds from the just judgement of God; for that it is here called judgement.

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

Vse1. This may serve to refute, 1. prophane men, which think that those evils that men suffer, both publick and private, come by chance. 2. Those that are wont to complaine of the evils which they suffer, as if God did deale unjustly with them,Genesis 18.25.Deuteronomy 32.4.

2. To admonish us, continually to walke in the feare of the Lord, because we live in his sight, that exerciseth judgement.

Doctrine 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 away from sin, and to seek the face of God.

Doctrine 4.This damnation comes swiftly upon sinners.

Reason1. 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 saidnot to linger.

3. Because no impediment can hinder it, but it is deferred through Gods mercy and long-suffering; in that respect it is saidnot 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 oftentimes are not sensible of it, yet it takes hold of them, and spiritually worketh in their minds and consciences.

Vse1. This may serve to condemne those, that give themselves wholly unto sin, either because they think that punishment commeth slowly, or else because they hope to escape unpunished,Ecclesiastes 8.10,11,12.

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

Doctrine 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. SoIudeverse 4.

Verse 4.For if God spared not the Angels that sinned, but cast them downe to hell, and delivered them into chaines of darknesse 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 generall propounded of all the wicked, verse 9. For there is the consequent part of that connex axiom, the antecedent whereof begins verse 4. and is shewed by the connexionIf, as,If God spared not the Angels,&c.Then afterwards in speciall, of these false teachers themselves and their followers, verse 10. In the generall conclusion, verse 9. he doth not barely set downe the condemnation of the wicked, but also by a copulate axiom joynes together with it, the deliverance of the godly from that temptation, which ariseth unto them by means of the wicked. And the reason is, because the Apostles purpose was, so to reprove the wicked, that he might in the mean time comfort the godly, and strengthen them against all the temptations, whereunto they were obnoxious by means of the wicked. In the antecedent part of this arguing he sets 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, verse 4. The second is of the old world, verse 5. The third is ofSodomeandGomorrha. 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, verse 9. are asspeciesunto theirgenus. But in respect of the speciall conclusion wᶜʰ is set down, verse 10. they are ascomparata, partly alike, partly greater. That wherein they are alike, consists therein, as God condemned those sinners, so also will he condemn these. Their inequality therein; if God spared not his most excellent creatures, the Angels, nor the old world, nor those cities; then much lesse will he spare these false teachers.

The Doctrines arising herehence.

Doctrine 1.The judgements of God which he hath executed from the beginning of the world were ordained to be examples for us.

This is evidently gathered from all this arguing of the Apostle, and it is plainly taught us, verse 6. So1 Corinthians 10.6.they are calledtypes, that is,ensamples; which appears also by verse 11. which sense of the wordsBezaand others have missed.

Reason.The reason of this truth is Gods unchangeable nature and constant justice, whereby he is alwayes like himself, not only inwardly and in himselfe, but also outwardly towards us in the dispensation of his punishments and rewards, if we look to the substance of God. Hence is it, that by this argument the godly are both confirmed in their hope,Isaiah 59.1.&9.9,10.and assured of the destruction of all their enemies, and of all those that give themselves over unto impiety.

Vse1. 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♦would 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 judgement, present, and to come: present, that they were adjudged unto damnation; and to come, that they were to be reserved unto judgement. The sin 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.Iudeverse 6. that is, they left that estate wherein God had placed them, and afterwards exercised envie, lying, murther towards men. We are taught also that the number of those that fell was great; thence it is that the Apostlehere 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, because 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 receivepœnam damni & 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 signified bydarknessein the Scriptures. They are said to be delivered into chains, by a metaphor taken from malefactors that are condemned, who are kept in prison bound with chains. Now these chains are, 1. A hardning in their sins. 2. A despaire of all deliverance. 3. A fearfull looking for that misery whereof mention is made,Hebrews 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 escape; and yet these are but the beginnings of the evils, which they must farther undergo.

♦“wold” replaced with “would”

♦“wold” replaced with “would”

♦“wold” replaced with “would”

Doctrine 2.There is no dignity that can exempt a sinner from the judgement of God.

This is gathered from the nature of the Angels.

Reason.Because dignity doth not lessen the sin, but aggravate it. For he that hath received much, owes much, and of him much is required.

Use.This may serve for admonition, that men should not trust to such staffes of reed.

Doctrine 3.That severity is due unto sin, that sinners should not be spared.

This is gathered from these words,He spared not.

Reason1. Because sinners alwayes abuse the goodnesse of God.

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

Vse1. 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,Romans 2.4.

Doctrine 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 into a high condition, even into Heaven it selfe, so that our conversation is in heaven, as it isPhilippians 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.

Doctrine 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 directed, and whereby we are perfected; therefore the privation of perfection and happinesse followes the privation of direction.

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

Doctrine 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 devill,2 Timothy 2.last.Lamentations 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 Captives;Luke 4.18.

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

Use.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 eighthperson, a Preacher of righteousnesse, bringing in the flood upon the world of the ungodly.

The Analysis.

The second and third example of Gods justice towards sinners 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 destroyed the wicked. The reason is, that both parts of the conclusion, which is set down, verse 9. might be fitly inferred; where the deliverance of the godly is joyned together with the destruction 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 theworld 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 beNoah with his family: who are described, 1. By their small number, wherein his family was contained, which is said to beeight. ThisPetershewes,1 Epistlechapter 3. verse 20. 2. By the effect, that he wasa Preacher of righteousnesse. 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 more, but the exercise of it was proper unto himselfe.

The Doctrines arising here-hence.

Doctrine 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.

Reason1. Because the multitude doth not lessen, but rather increase the guilt of sinne, and more fill up the measure thereof, as it is in the Proverbe,Qui peccat exemplo, bis peccat, he that sins with example, sins twice: So he that sins with many examples, sins often times, if the thing be rightly considered. As if a man should see another fall in a slippery way, and not take the more heed unto 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 multitude to do evill. And so much the more necessary is this admonition, because we are all too prone to go in the way of the multitude; which fault also we 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 difficult, and almost impossible.

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

4. Because he that doth not follow the multitude, shall 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,Matthew 7.13.Broad is the way that leadeth to destruction, and many there be which go in thereat. To the first reason or objection we answer; that one eye of a man that seeth, perceives more, then a thousand blind eyes. The worldor 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?

Doctrine 2.The creatures which are most necessary and profitable 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,Hosea 2.18.

Vse1. This may serve to admonish us, so much the more to beware of sin.

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

Doctrine 3.God in the midst of judgement towards the ungodly, is mercifull towards the godly.

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

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

Use1. This may serve to instruct us, not to ascribe those things unto fortune or chance, which happen unto us or others in this kind.

2. To comfort us, because in a world of all dangers and judgements, we may flye unto the mercy of God.

Doctrine 4.There are wont to be but a few godly men in the world.

This is gathered therehence, thatNoahis called the eighth of the godly, or rather he may be called the seventh, becauseChamwas cursed.

Reason1. 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 industry 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.

Vse1. 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.

Doctrine 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 also in deeds. For so it is wont to be said, The thing it selfe speaketh, not the tongue only,Philippians 2.15,16.

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

Vse1. This may serve to condemne and reprove those, that are rather Preachers of unrighteousnesse, then of righteousnesse.

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 conversation of the wicked:

Verse 8. (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soule from day to day, withtheirunlawfull deeds.)

The Analysis.

In these verses is contained the third example, which is divided after the same manner, as the second was. For here he speaks of the judgement of God upon the wicked, and his mercy towards the godly. The object of his judgement are the Cities ofSodomeandGomorrha; 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 ensamples not of a wicked life, but of the condemnation that hangs over the heads of those that live ungodly; and so they are ensamples to move men, not to do the like; but to take heed lest if they do after the like manner, they suffer also after the like manner.

The Doctrines arising herehence.

Doctrine♦1.No society of men or policy can hinder the judgement of God, which he will bring upon them for their sins.

♦Number omitted in text.

♦Number omitted in text.

♦Number omitted in text.

For as in the first example there was the dignity of the Angels, in the second the multitude of men, so also in this place society and policy; and Cities that were so noble,SodomeandGomorrha. For they were Cities that were brought into government, they had Kings,Genesis 14.2.This Doctrine is propounded, and proved,Proverbs 11.21.& in16.5.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 righteousnesse,1 Timothy 2.2.and they on the contrary cherish sin and impugne 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,Genesis 18.20.

This may serve for admonition, that Citizens or Magistrates should not trust too much to their wealth, so that thereby they should be made the more bold to sin.

Doctrine 2.The same judgements of God are executed by contrary causes.

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

Doctrine 3.Extreame judgements follow extreame sins.

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

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

Vse.This may serve to admonish us, if we cannot altogether avoid sin, yet with feare and trembling to shun the progresse and continuance in sin.

Doctrine 4.They that are unto others examples of sin, shall be also unto them examples of punishment.

This is gathered from these words:Making them an ensample.

Vse1. This may serve to admonish us, so much the more to take heed, that we give no scandal unto others, or to be an example in sin.

2. To exhort us to increase in 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 isLot, 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, verse 8. 1. By the internall cause, which was his righteousnesse. 2. By the externall cause, which was their ungodlinesse.3. By the means, wherby the external cause or the object did work that effect. And they were the senses of hearing and seeing. 4. By the occasion, which was his dwelling amongst them. 5. By the adjunct of time, which was continually. 6. By the degree, which was the highest, as if he had beene put upon the rack; he vexed, in Greek it isἐβασώνιζε, tormented.

Besides those that are common untoLotwith the example ofNoah, there are these Doctrines to be observed.

Doctrine 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, thatLotis here calledrighteous, who notwithstanding is spoken of in the Scripture to have committed a most hainous sin. For those that are said to berighteousin 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♦righteous, or in respect of that inherent righteousnesse, which, though it be imperfect, yet is it sincere and pleasing unto God.

Back to IndexNext