Chapter II.

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

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

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

The Analysis.

HITHERTO the Apostle propounded an exhortation, and confirmed it also in the foregoing Chapter. In the two following Chapters he strengthens it, by removing the impediments, that might make this exhortation of no effect. And the chiefe impediments are _fals teachers_ and _profane scoffers_: of these former he speaks 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 partly that 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 a _discreet axiom_ as this; although there were many Prophets among the People of Israel, that were holy men of God, and were moved by the Spirit of God in those things that they spake; yet among the same people also there were many false Prophets. This _discretion_ is shewed in these words: _But there were_. In the second respect these words make a _copulate axiom_ thus: Like as there were false Prophets among the People of Israel, so also shall there be false teachers among you. In the third respect there is intimated and implicitely contained such a _connex axiom_ as this: If there shall be false teachers among you, like as there were false Prophets among the people of Israel, then must you be alike careful to beware of these, as the Israelites were warned heretofore to beware of them. After that description which is made by way of comparison, 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, that _it brings in a denying of the Lord_. 2. The second effect is, that _they bring upon themselves swift destruction_. In respect of others the first effect is, that _they shall have many followers_, who are pointed out by another effect accompanying this seducing, namely, _a speaking 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, namely _by 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 respect of God. 2. In respect of the Devill. 3. In respect of men. First, in respect of God, and that 1. that they which are approved in the Church may be made manifest, _1 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:

_Vse_ 1. 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 would for 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.

_Answer_ 1. That these false teachers were members of the visible Church, and therefore, 1. they accounted themselves such as were redeemed by Christ, and made shew of that 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.

_Answer_ 2. He doth not here speak of Christ properly, as he is Redeemer, nor of the redemption of his blood, but of that right, whereby masters chalenge their servants, as having bought them; which may be thus shewed: 1. Here is no mention of Christ as being Lord properly, but Master. For in the Greek it is δεσπώτης, which is properly, a Master in respect of a servant, not κώριος, Lord. And these two names are clearly distinguished, _Iude_ verse 4. where the same thing is spoken of the same false teachers: there they are said to deny their _Dominum & herum_, Lord and master; although he may be called their _Herus_, _Master_, he is not properly called their _Dominus_, _Lord_. Then againe, the Lord is not said to have redeemed all men, but only to have bought them: now although the word ἀγορώζω, to buy, be sometimes used in the same sense that the other is, yet it is not alwayes so.

_Answer_ 3. The comparison here is plainly made betwixt the false teachers and the false Prophets, ♦betwixt the visible Church and the people of Israel; for the Lord is said to have bought those men in the same sense, that he is said to have redeemed and delivered all the people of Israel; that is, as he delivered them out of Egypt, and challenged them to 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 in _Peter_, 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._

_Reason_ 1. ♦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._

_Vse_ 1. This may serve to condemne, not only the manifest Apostates, but also all those, that with the profession of godlinesse joyne a profane life, or turn aside from that 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 as _Peter_ did 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.

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

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

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_.

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

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

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

_Vse_ 1. This may serve to instruct us, to shew the corruption and wretchednesse of our nature, how hardly are we brought to imbrace the heavenly and saving truth, when we are 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 the _Thessalonians_ before 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_. By _the way of truth_ is meant the Gospell, or the will of God revealed in the Scripture, which shewes the true way of salvation. It is said to be _evill spoken of_, when the dignity thereof is violated, most properly by reproachfull words. It is said to be evill spoken of _by them_, 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 word διὰ signifies _per & propter_, by, and by reason of.

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

2. To admonish us, 1. For this cause to withstand the 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.

_Vse_ 1. 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._

_Reason_ 1. Because it comes long before their expectation of it.

2. Because it is not deferred beyond the time which is most fit, and appointed by God, and in that respect it is said _not to linger_.

3. Because no impediment can hinder it, but it is deferred through Gods mercy and long-suffering; in that respect it is said _not to slumber_, because slumbring and sleepe bindes the mind, and hinders the actions.

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

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

_Vse_ 1. This may serve to condemne those, that give 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_. So _Iude_ verse 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 connexion _If_, 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 of _Sodome_ and _Gomorrha_. The syllogismes are knit together, after this manner: _If God spared not the Angels, nor the old world, nor Sodome and Gomorrha; then he will not spare these false teachers, nor the like wicked men; But the former is true, by the testimony of Scripture, Therefore_, &c. These examples in respect of the generall conclusion, which is set downe, verse 9. are as _species_ unto their _genus_. But in respect of the speciall conclusion wᶜʰ is set down, verse 10. they are as _comparata_, partly alike, partly greater. That wherein they are alike, consists therein, as God condemned those sinners, so also will he condemn these. Their inequality therein; if God spared not his most excellent creatures, the Angels, nor the old world, nor those cities; then much 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. So _1 Corinthians 10.6._ they are called _types_, that is, _ensamples_; which appears also by verse 11. which sense of the words _Beza_ and 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.

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

2. To admonish us, not to deceive our selves, as if we had a priviledge to sin above other men, or as if God ♦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. _Iude_ verse 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 Apostle here speaks in the plurall number. They are said to have been cast down to hell, 1. By reason of the change of their estate, because from that wonderfull high condition, which they had received by creation, they were cast downe to the lowest of all. 2. By reason of the change of their place, 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 receive _pœnam 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 by _darknesse_ in 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._

_Reason_ 1. Because sinners alwayes abuse the goodnesse of God.

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

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

2. To exhort us, not to contemne this long-suffering of God, but thereby to be led unto repentance, _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 is _Philippians 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 eighth |person|, 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 the _world of the ungodly_. 2. This justice is also illustrated by the instrument thereof, namely, _the bringing in of the flood upon the world of the ungodly_. The object of Gods mercy is made to be _Noah with his family_: who are described, 1. By their small number, wherein his family was contained, which is said to be _eight_. This _Peter_ shewes, _1 Epistle_ chapter 3. verse 20. 2. By the effect, that he was _a 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.

_Reason_ 1. 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 world or the multitude of the world is blinded; therefore one Christian which hath the eye of his mind inlightned by the Spirit, and followes the light of Gods word, can see more then a great multitude of others. To the second we answer, that the duty of examination lies upon all and every one. And they had need to do it, not only as they are Christians, and as Christ commands them, to prove all things, and hold fast that which is good, but also as they are men: for it is not a humane, but a brutish thing to follow the multitude of those that go before, without judgement. To the third we answer, that the wayes of God are not as the wayes of men: Men winck at many, either out of ignorance, or impotency, or for feare, and the like imperfections which are not incident to God. To the fourth we answer, If God be with us, who can be against us?

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._

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

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

_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.

_Use_ 1. This may serve to instruct us, not to ascribe those things unto fortune or chance, which happen unto us or others in this kind.

2. To comfort us, because in a world of all dangers and judgements, we may 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, that _Noah_ is called the eighth of the godly, or rather he may be called the seventh, because _Cham_ was cursed.

_Reason_ 1. In respect of God, because he gives this grace but unto a few, that his goodnesse and mercy towards them may appeare the more abundant.

2. In respect of the second causes, and of the nature of the thing it selfe, because that which is most difficult, and of the greatest care and perfection, is not wont to be found but in few. The gifts of nature are common unto all; of art and 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.

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

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

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.

_Vse_ 1. 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, with |their| unlawfull deeds._)

The Analysis.

In these verses is contained the third example, which is divided after the same manner, as the second was. For here he speaks of the judgement of God upon the wicked, and his mercy towards the godly. The object of his judgement are the Cities of _Sodome_ and _Gomorrha_; the manner is, by fire, which is intimated in these words, _turned into ashes_. The degree is, in their utter overthrow; the end and use is, to warne those that should after live ungodly. For such judgements are 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, _Sodome_ and _Gomorrha_. For they were Cities that were brought into government, they had Kings, _Genesis 14.2._ This Doctrine is propounded, and proved, _Proverbs 11.21._ & in _16.5._ it is repeated.

_Reason._ Because the guilt of sin is not lessened, but increased by means of societies, if they favour sinnes: for they pervert the end whereunto they were ordained. For whereas the end of all societies is to restraine sinne, and to advance 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_.

_Vse_ 1. This may serve to admonish us, so much the more to take heed, that we give no scandal unto others, or to be an 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 is _Lot_, who is described, 1. By the adjunct, that he was righteous. 2. By the effect, that his soule was vexed with the wickednesse of the ungodly, which is more largely set forth, 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 is ἐβασώνιζε, tormented.

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

♦ “righteteous” replaced with “righteous”

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

2. To comfort the godly, who sometimes fall through infirmity. For if they continually labour to please God, God in mercy accounts them righteous.

Doctrine 2. _There are sometimes righteous men found in the midst of the ungodly._

This is gathered therehence, that righteous _Lot_ dwelt amongst the _Sodomites_.

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

2. To exhort us, to strengthen our minds against the wickednesse of the age, and places, or men, amongst whom we live. For like as that servant deserves well of his Master, that sticks close unto him, when all others forsake him; so also are they most acceptable unto God, that adhere unto him, when all others not only forsake him, but also are against him; so did _Noah_, _Genesis 6.8,9._

Doctrine 3. _Those that are righteous, even whiles they live amongst the ungodly, are grieved for their impiety._

This is gathered therehence, that _Lot vexed_, &c. So _Psalms 119.158._ _Acts 17.16._

_Reason._ Because when godly men do most of all desire, and take care for to advance the glory of God and the salvation of others, they cannot but be grieved, when they see no reckoning made of either.

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

♦ I suspect this “2.” is a misprint. This is not a new point but an expansion of the first sentence.

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

* * * * *

Verse 9. _The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgement to be punished_, or _suffering punishment_.

The Analysis.

This is the generall conclusion, the premisses whereof the former examples make up, and it is disposed in a copulate axiom, the former part whereof is of the mercy of God, and the latter of his justice. Where we may take notice of the reason of this order, which may be two-fold. 1. Because in the premisses he had spoken of mercy in the last place; therefore that the connexion might be evident, he puts it first in the Conclusion; and because he intends to speak more at large of the wicked afterwards, therefore he mentions Gods justice towards them in the last place. 2. The Apostle doth first of all conclude the mercy of God towards the godly, because it was his primary intent and purpose to comfort and strengthen the godly. The object of Gods mercy is the godly. The act and effect thereof is, to deliver them from temptation. The object of his justice is the wicked. The act and effect thereof is, to reserve them unto the day of judgement. Where he addes the manner how they shall be reserved, namely so, that they shall in the meane time suffer punishment. The cause and reason of these acts and effects, as well of his mercy as his justice, is the wisdome of God, or his knowledge joyned together with his will; as that first word intimates unto us, _The Lord knoweth_.

The Doctrines arising herehence.

Doctrine 1. _We have need of divers arguments to confirme our faith touching the mercy and justice of God._

This is gathered therehence, that the Apostle was so carefull to conclude this, and by so many arguments.

_Reason_ 1. Because faith is not, as knowledge and sense is, to have such a full and evident assurance, as excludes all manner of doubting, but it hath some obscurity in the object, and so admits of divers doubtings, which must be removed by such-like arguments.

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

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

_Vse_ 1. This may serve to reprove the security and presumption of those, that feele no want in this kinde.

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

Doctrine 2. _They that are truly righteous, so that they are vessels of the mercy of God, are also godly._

This is gathered therehence, that here they are called godly, who before in the example of _Noah_ and _Lot_, were called righteous.

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

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

Doctrine 3. _The sting of every evill of punishment, whereunto men are obnoxious in this life, is temptation._

This is gathered therehence, that deliverance from temptation is here put for deliverance from all evill.

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

_Vse_ 1. This may serve to admonish us, to beware of the temptation that is in the evill, more then of the evils themselves.

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

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

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

* * * * *

Verse 10. _But chiefly them that walk after the flesh in the lust of uncleannesse, and despise government: presumptuous are they, selfe-willed: they are not afraid to speak evill of dignities_.

The Analysis.

In this verse is contained the particular conclusion of the former arguing: because he doth particularly apply unto the false teachers of that age, that which he had affirmed in generall of the unjust, verse 9. Therefore this particular conclusion is joyned with the generall, not by a bare _copula_, but by a gradation from the lesse to the greater, as it is intimated in that first word, _But chiefly_: as if he had said, that all the unjust should indeed suffer punishment, but those most certainly, and most heavily, that are such as the false teachers are here described to be. Now they are described both in generall, and in particular. In generall the effect of their wicked walking, in those words, _them that walke_. Of which effect, 1. he shewes the principall cause, which is, _the flesh_. 2. The administring, or next cause, which is _the lust of the flesh_, that is, the vicious motions and inclinations of corrupt nature: which is illustrated by the proper effect thereof, _uncleannesse_, because the motions of the flesh do spiritually defile the soules of men, so that it makes them polluted in the sight of God. The particular description is by a particular sin, which is, a contempt of lawfull authority: which sin is illustrated by its effect, that is, that they do contemptuously reproach dignities; where he shewes the manner of this effect which is adjoyned, that they do it boldly and selfe-willed.

The Doctrines arising here-hence.

Doctrine 1. _Although all sinners may deservedly feare the judgement of God, yet there are some that may more certainly expect the severity of that judgement._

This is gathered from these words; _But chiefly them_.

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

_Use._ This may serve to admonish us, most of all to beware of those sins that do most hasten our damnation.

Doctrine 2. _There is no one sin so heinous, as to walk in the wayes of a sinner._

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

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

2. Because he that walks in the way of sin, addes impenitency unto his sins; now impenitency doth condemne men more then any sin, because there is no way to escape the anger of God, but by repentance.

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

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

Doctrine 3. _There is in all men while they are in this world, some cause pricking and stirring them up unto sin._

This is gathered therehence, that the flesh is here put as the beginning of all those sins, whereunto these wicked men were given. Now it is called the flesh, because it doth extend it selfe as largely as the flesh or body of man, being carnall: and so is in all and every particular man in common and without any exception. This is proved first _Galatians 5.17._ _Iames 1.14._ _Matthew 15.19. _ Secondly, it is confirmed also by reason and experience, because when there is no outward object or perswasion that can induce us unto sin, yet we feele such little sparks arising in our selves, that will set the whole man on fire, if they be not quenched betimes.

_Vse_ 1. This may serve for instruction, 1. To refute their dreame, which imagine a perfection in this present life. 2. To refute the Papists, who say that concupiscence after Baptisme is not formally a sin. For that which of its own nature produceth sin, must needs have the nature of sin. For _quale effectum, talis causa_, such as the effect is, such is the cause.

2. To admonish us, diligently to beware not only of outward provocations, that might lead us into temptation, but also of our selves and our own hearts; for there lyes our greatest danger.

Doctrine 4. _Sinne doth not consist only in outward words and deeds, but also in the inward lusts and affections, which are contrary unto the law of God._

_Reason_ 1. The first reason is taken out of the places of Scripture, wherein God is called a Spirit, and is said to look most unto the Spirit and heart of man.

Sidenote: _Matthew 15.19._

2. The second is taken out of those places, where sins are said to come from the heart. For sin can come ♦from the heart no other way, but by the means of such vicious lusts of the flesh.

♦ “fro” replaced with “from”

3. From the expresse words of God, _Genesis 6.5._ & _8.21._

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

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

Doctrine 5. _Sins of this kind, like as all others also, do defile a man._

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

_Reason._ Because they do in their nature also defile the body and person of a man. But all sins do also defile the soul of man, because they leave a blemish behind them, which makes the soul of the sinner deformed, and lesse pleasing unto God, _Matthew 15.20._ This is it which was heretofore signified in the Ceremoniall Law by all those uncleannesses, separations, washings, and purgings, which are so frequently spoken of by _Moses_. This also is that, which is intimated unto us in Baptisme.

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

2. To admonish us, to learne hence more and more to abhorre all sin, as a most filthy and detestable thing. Besides that generall defiling which is common to all sinne, the Apostle seems here to intimate that speciall defiling, which is in wantonnesse, as it appears by verses 14. & 18. But of this we shall have a fitter opportunity to speak afterwards.

Doctrine 6. _It is a most heinous sin to despise government, or the superiour lawfull power._

This is confirmed, _Romans 13.1,2._

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

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

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

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

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

Doctrine 7. _The effect of contempt is, to reproach a man, and speak evill of him._

_Reason._ Because reproaches and contumelies come properly from pride, whereby a man thinks himself better then another. For otherwise he could not reproach another man, but the same reproach would fall upon himselfe also. Contempt is the daughter of pride, and the mother of such nephewes.

_Use_ 1. This may serve to admonish all Christians, to abstaine from reproachings and evill speakings. For there is none that dares affirme that it is lawfull for him to despise his brother.

2. To admonish us, to beware of pride and the contempt of others, if we would not break forth into such sins, that are so unworthy of a Christian man.

_Question._ Here ariseth a question, Whether we may not sometimes reprove the sins of men somewhat sharply?

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

Doctrine 8. _Amongst those circumstances of sinne, mentioned in the text, there is none whereby it is more aggravated, then stubborn boldnesse, and selfe-willednesse._

This is gathered from these words: _Presumptuous, selfe-willed_, &c.

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

2. They are tokens of a seared conscience.

3. They are most contrary unto repentance.

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

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

* * * * *

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

The Analysis.

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

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

_Question_ 1. In what sense the Angels are said to be greater in power and might?

_Answer._ The Angels are said to be greater in power and might, not so much in respect of the false teachers, as in respect of the dignities themselves, whereof the Apostle here speaks. And the reason is, not only because they are of a more excellent nature then men; but also because God hath set them over men, and commanded them to watch over Governments, Common-wealths, and consequently over dignities. Whence they are often called in Scripture _Dominions_, as _Ephesians 1.21._

_Question_ 2. How this is true, that they do not bring railing accusation against dignities, when God himselfe sometimes speaks evill of them, and makes the Angels to execute his malediction?

_Answer._ They are said to abstaine from speaking evill, 1. Because they do not speak evill, but when God commands them, and therefore it is not their malediction so much as Gods. 2. Though they do speak evill of the men that are set in authority, and do evill also unto them sometimes, as we see in the example of _Herod_, and in the Host of _Senacherib_, yet they do not speak evill of the dignities themselves, which was the sin of these imposters, of whom the Apostle speaks.

The Doctrines arising herehence.

Doctrine 1. _Their sin is the greater, who are of a lower condition, if they wax proud and despise dignities, then if they were set in a higher degree._

This is the ground of the Apostles comparison. For otherwise it would make nothing to the aggravation of the sinne of these men.

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

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

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

Doctrine 2. _The Angels are greater in power then all men._

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

Doctrine 3. _These powerfull Angels do most religiously abstaine from all sinne._

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

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

* * * * *

Verse 12. _But these as naturall bruit beasts, made to be taken and destroyed, speak evill of the things that they understand not, and shall utterly perish in their own corruption._

The Analysis.

The other part of the comparison is contained in this verse, wherein the sin of the false teachers despising and speaking evill of dignities, is aggravated by a new comparison of the like, so that in this verse there is both a shewing of the dissimilitute, and also a whole similitude explained by its parts. The proposition of this similitude containes a description of naturall bruit beasts: the Apodosis contains a description of false teachers, according to those qualities which they have proportionably with those bruit beasts. The description of the bruit beasts contains three things: 1. Their inward nature, which is expressed by a negation, that they are _void of reason, bruits_. 2. Their acts or operations, which are said to proceed, not from counsell, but _from nature, naturall_. 3. Their end and destruction, that they are _taken and destroyed_. To these there are three also answerable in false teachers: 1. That they are void of judgement, _they understand not_. 2. That they are carryed with a naughty passion to speak evill, _speak evill of the things that they understand not_. 3. That they bring upon themselves destruction; _they shall perish in their own corruption_.

The Doctrines arising herehence.

Doctrine 1. _Sin, where it reignes, turnes a man into a bruit beast as it were._

This is shewed in all those places of Scripture, where wicked men are compared unto bruit beasts, either in generall, or in speciall, to Horses, Mules, Dogs, Swine, Foxes, Wolves, Beares, Lions, &c. Yea, they that are in greatest honour and esteeme in this world, are accounted no otherwise of by God, then as bruit beasts. The Monarchs, in _Daniel_, are alwayes compared unto wild beasts; and the Roman Emperours that persecuted the Church, are pointed out in the Apocalyps by the name of the Dragon. And the Pope is not only called a beast, but is described as a very great monster among the beasts, with seven heads, and ten hornes.

_Vse_ 1. This may serve to condemn those, that please themselves in their sins.

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

Doctrine 2. _The fountaine of all this sin and misery is the want of a right and spirituall judgement._

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

Doctrine 3. _A signe of such a condition, that is, of a man turning to a bruit beast, is, to follow the passions of corrupted nature, without reason._

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

Doctrine 4. _Such men do corrupt also whatsoever naturall goodnesse they have in them._

This is gathered from this word, _corruption_, as it is explained, _Iude_ verse 10.

_Vse._ This may serve to admonish us, therefore to hate and detest such courses.

Doctrine 5. _Such sinners are entangled in their sins, and kept unto destruction, like as bruit beasts in their snares, wherewith they are taken._

So _2 Timothy 2.26._ _Lamentations 1.14._

_Vse._ This may serve to admonish us, to flye from all corruption, as we would from the snares of eternall death.

* * * * *

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

Verse 14. _Having eyes full of adultery, and that cannot cease from sin, beguiling unstable soules; an heart they have exercised with covetous practises, cursed children._

The Analysis.

After that description of these men, which was set down in the three fore-going verses, here in the beginning of this 13 verse, is againe repeated that just punishment which they must expect: _they shall receive the reward of unrighteousnesse_. Then he makes a new description of the same men, that they might wax the more fierce if it were possible. And he describes them by three chiefe vices, 1. By the luxury, whereunto they gave their minds. 2. By their uncleannesse, 3. By their covetousnesse. Their luxury is set forth and aggravated, 1. By the adjunct of pleasure. 2. By the adjunct of time, that it was in the _day time_. 3. By the effect, that they did by this means, as spots and blemishes, defile not only themselves, but also those with whom they were conversant. Of which effect also he shewes the cause in another effect, that _deceiving_ was joyned with this luxury. Their uncleannesse is described, 1. By the helping causes or instruments, in these words: _Having eyes full of adultery_. 2. By the adjunct of constancy, because _they cannot cease from sin_. 3. By the effect, _beguiling unstable soules_. Their covetousnesse is explained, 1. By the primary subject of it, in these words, _the heart_, there it was seated. 2. By the adjunct of custome, in these words, _A heart ♦exercised_. Last of all, the end and summe of this description is expressed, that they are _accursed children_.

♦ “exexcised” replaced with “exercised”

The Doctrines arising herehence.

Doctrine 1. _When we think of the sins of wicked men, we should likewise think of their punishments._

This is gathered therehence, that the Apostle doth ever now and then put in this, while he speaks of these mens sins.

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

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

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

Doctrine 2. _Profuse luxury is a signe of a man sinning securely._

This is gathered out of the text, and it is expresly set down, _Iude_ verse 11.

_Reason._ Because such men do either not think at all of the judgements of God, or do labour at least to remove such thoughts out of their minds.

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

2. To admonish us to beware of such excesse.

Doctrine 3. _Luxury, the more it is shewed openly, the more it is to be condemned._

This is gathered from that Epithete, _in the day time_.

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

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

Doctrine 4. _There is the greatest danger in those sins, from which the greatest pleasure and delight ariseth._

_Reason._ Because pleasure is a signe of a perfect habit.

2. Because pleasure is very hardly left.

_Use._ This may serve to admonish us, to beware of those delights which arise from sin.

Doctrine 5. _They that please themselves most in their sins, do most defile and contaminate both themselves and others._

This is gathered from these words, spots and blemishes, as it is also _Iude_ verse 12.

_Reason._ Because the more any sin appears in the Church, the greater dishonour doth it bring, not only to the sinner himselfe, but also to the whole Church, whereof he is a member.

Doctrine 6. _The outward members also of wicked men are full of wickednesse._

This is gathered therehence, _Having eyes full_, &c.

_Reason_ 1. Because out of the abundance of the heart all our faculties, and all the instruments of operations receive impressions answerable unto the heart.

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

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

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

Doctrine 7. _The uncleannesse of the body is oftentimes joyned with impurity of religion._

This is gathered from these words; _adultery_.

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

2. Because this is the just judgement of God, _Romans 1.26._

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

_Vse._ This may serve to admonish us, so much the more religiously to imbrace purity in religion.

Doctrine 8. _In such men covetousnesse is oftentimes joyned with their impiety._

This is gathered from these words, _covetous practises_.

_Reason._ Because that doth chiefly pertaine to the rule and sway which the devill exerciseth over his servants, _1 Iohn 2.16._

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

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

Doctrine 9. _The exercising of the heart unto such sins, doth very much strengthen and increase them._

This is gathered from that word: _A heart they have exercised_.

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

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

_Use._ This may serve to admonish us, according to the counsell of the Apostle, _1 Timothy 4.7._ to exercise our selves unto godlinesse, not unto wickednesse. For as the Apostle there saith, verse 8. that _bodily exercise profiteth little_; so in this comparison may it be said, that the exercise of sin is not only unprofitable, but very hurtfull.

Doctrine 10. _They that are after this manner accustomed unto their sins, are hardned in them._

This is gathered from these words; _They cannot cease from sinne._

_Reason._ Because by this means sin gets great strength and dominion.

2. Because every way unto repentance is stopped up.

_Vse._ This may serve to admonish us, to leave off our wicked purposes in time.

Doctrine 11. _Such men are most to be detested._

This is gathered from these words: _cursed children_.

_Reason._ Because they are most opposite and contrary unto that which is most to be loved.

_Vse._ This may serve to exhort us, to shew our zeale in flying from sin and sinners.

* * * * *

Verse 15. _Which have forsaken the right way, and are gone astray following the way of Balaam the son of Bosor, who loved the wages of unrighteousnesse,_

Verse 16. _But was rebuked for his iniquity: the dumbe Asse speaking with mans voice, forbad the madnesse of the Prophet._

The Analysis.

The Apostle here still continues in explaining and illustrating the covetousnesse of these men by way of a similitude, which he makes betweene them and _Balaam_ the son of _Bosor_. Now the quality wherein they are compared is first propounded in generall, that they followed his way, that is, they imitated him in the like manner of doing, and then set forth in particular, 1. By the effect, that they forsook the right way, and went astray into by wayes, that is, into naughty and wicked wayes. 2. By the proper cause of this effect, that they loved the wages of unrighteousnesse, like as he loved it, that is, for the desire of filthy lucre they gave themselves over unto impiety and unrighteousnesse. 3. By the adjunct that followes upon this effect, namely, Gods rebuking of him, verse 16. which is set forth by the instrument, that he made use of to do it, namely, a dumbe Asse. The fitnesse also of this instrument as he was made use of at that time, is declared by their inequality, because he shewes that this Asse was in some sort wiser then his Master. For when the Master, though he was a Prophet, was mad, this Asse by his wisdome as it were, rebuked and corrected that madnesse.

_Question._ But here a question may be made concerning this _Balaam_ the son of _Bosor_, who is here called a Prophet, and yet is said to have sinned most wickedly, Whether he were a true Prophet of God, or no?

_Answer._ He was sometime endued with the gift of Prophesie that God had communicated unto him, as it appears, _Numbers 22._ so 23, 24. But in a speciall manner in 23.26. the Lord is said to have _put words into his mouth_, so also verse 20. & chapter 24.2. _the Spirit of the Lord_ is said _to have come upon him_, and verse 4. he is said to have _heard the words of God_. Yet he was not a holy Prophet of God, but as he was given to other vices, and especially to covetousnesse, so also he was skilfull in the Magick arts, by whose helpe, as it is said _Numbers 24.1._ he used to seek for inchantments. Such an one therefore he was amongst the Prophets, as _Iudas_ was amongst the Apostles: of which sort also the old Prophet that dwelt at _Bethel_, seemes to have beene in some respect.

The Doctrines arising herehence.

Doctrine 1. _The wicked of every latter age do in their courses imitate those wicked men, that lived before them._

This is gathered from these words: _Following the way of Balaam_.

For these men did not propose _Balaam_ unto themselves for an example to imitate, but because they went in the same wayes, therefore they are said to have followed him.

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

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

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

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

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

3. To exhort us therefore, to labour to be like the ancient godly men, that are commended in Scripture.

Doctrine 2. _This is common to all the wicked, to forsake the right way, and go astray in that which is not good._

This is gathered from these words, _Which having forsaken the right way are gone astray_.

_Reason_ 1. Because the right way is in observing the will of God, or in doing the good works which God hath before ordained that we should walk in them, _Ephesians 2.10._ _Psalms 119.1,2._ &c. But wickednesse is another crooked way, which men have found out themselves, cleane contrary to the will of God.

2. Because that is the right way which certainly leadeth unto life, and eternall happinesse, _Matthew 7.14._ but wickednesse tendeth unto death, _Proverbs 7.27._ & _8.36._

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

Doctrine 3. _Covetousnesse, where it prevaileth, doth most certainly produce this going astray from the right way._

This is gathered from these words: _who loved the wages of unrighteousnesse_: so _1 Timothy 6.17._ He that trusts in uncertaine riches, doth not trust in the living God; and therefore he doth necessarily follow a new way clean contrary unto that which the true and living God hath shewed us.

_Reason._ Because a covetous man is obnoxious unto all the temptations of the devill, which have any shew of gaine; so that he accounts gaine godlinesse, _1 Timothy 6.5,9._ and this is it which is meant in the text, _they love the wages of unrighteousnesse_, that is, they seek lucre, though it be joyned with the greatest iniquity.

_Vse_ 1. This may serve to admonish us, to take heed therefore and flye from covetousnesse, as from the greatest plague and enemy of godlinesse, _Colossians 3.5._

2. To exhort us, to labour for contentment, _1 Timothy 6.6,8._

Doctrine 4. _All such wickednesse is rebuked by God._

This is gathered from the beginning of verse 16. _But was rebuked_, &c.

_Reason_ 1. Because the Scripture and law it selfe which is transgressed by sin, doth therefore rebuke that sin, _Romans 7.7._

2. The consciences of sinners do usually also check them, _Romans 2.15._

3. The very creatures do it also after their manner, _Deuteronomy 31.28._ and if they should not in their appointed order sufficiently rebuke sinners, there should some extraordinary miracle be shewed rather then they should not be convicted, as we see here in the example of _Balaam_.

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

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

Doctrine 5. _Those men are extreamly and brutishly mad, that will not be rebuked or stopped in their impiety, unlesse it be by some miraculous worke._

This is gathered from the end of verse 16. _the dumbe Asse speaking with mans voice, forbad the madnesse of the Prophet_.

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

_Vse._ This may serve to admonish us, to beware of that hardnesse of heart, which cannot beleeve God speaking in his word; and not to give way to that vaine imagination, which _Dives_ with his brethren is said to have maintained, _Luke 16.30._ and _Abraham_ refutes, verse 31.

* * * * *

Verse 17. _These are welles without water, clouds that are carried with a tempest, to whom the mist of darknesse is reserved for ever. _

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

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

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

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

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

The Analysis.

In these verses is contained a refutation of the false teachers, of whom a description was made before. Now the sum of this refutation consists herein, that all those things were vain, which they promised to their disciples or followers. And this is in generall shewed by those comparisons which are made verse 17. Where these teachers are said to be wels as it were, without water, and clouds without raine, because they make shew of many things worthy to be desired, but they performe nothing at all. Upon occasion of these similitudes, by the way he repeats the punishment which God had prepared for them, by a continuation of the same Allegory, namely, that whereas they are wels as it were, or clouds making shew of some mist, they shall at length certainly find the mist of eternall darknesse. 2. The same vanity is illustrated by the impulsive cause that moved them to spread abroad their new opinions, which was their swelling vanity, verse 18. in the beginning, and by the effect thereof, which was their crafty seducing of Christians to give themselves over to the lusts of the flesh, at the end of the same verse. 3. The same vanity of their promises is set forth, verse 19. at the beginning, by the great dissimilitude and opposition that is betwixt them and their promises. For they promised liberty unto others, when they themselves were servants of corruption. Thence the vanity of their promises is made manifest and palpable as it were; because they promised that, whereunto they themselves were strangers, and far remote from it. 4. That which is put in the dissimilitude, namely, that they were servants of corruption, because some might make a doubt of it, the Apostle confirmes it at the end of verse 19. by the generall definition or description of a servant, or that bondage which he meant, namely, that he is another mans servant, that is overcome by him. For he that is taken by the enemy in warre, is brought in bondage to him, at least untill he hath payed the just price of his ransome. 5. The misery of this bondage is amplified in respect of those, that have made profession of faith and holinesse, by comparing things unequall, betwixt that condition, whereunto they were obnoxious before their calling, and this which they have brought upon themselves by their Apostasie, where the misery of the latter condition is made greater then the former, verse 20. and the reason of it is given, verse 21. Because the sin is greater, which is committed after and against the knowledge of the right way, then that which is done through ignorance; which inequality is also illustrated by a comparison of the like things, that is explained in proverbiall sentences, of the Dog and the Sow, verse 22.

_Question._ Here ariseth a Question, Whether those that were seduced by the false teachers, were before true believers?

_Answer._ They had that faith which we use to call temporary faith, but they were never soundly rooted in faith. This is proved out of the 14 verse, where all those that were seduced by these deceivers are called _unstable soules_. For if they had beene by sound faith grafted into Christ, then they should have been stable and corroborated in him also. And whereas they are said verse 18. _to have cleane escaped from the wicked_, this was, 1. In respect of the profession which they had made of their true conversion. 2. In respect of the assent, which we must think that they did give inwardly also unto the word, by which they were called to this conversion. 3. In respect of the change which they had made in their outward carriage. 4. In respect of some small beginning also, whereby they tended towards holinesse it selfe.

The Doctrines arising herehence.

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

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

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

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

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

Doctrine 2. _Yet such men in their vanity are usually most puffed up._

This is gathered from verse 18. in the beginning. So _1 Corinthians 8.1._ _Knowledge puffeth up._ Which if it be true of the knowledge of things that are true in themselves, if they be not known as they ought to be known, as it is explained, verse 2. Then much more must we think so of that knowledge which hath a shew of some singular excellency, when there is no solid good in it at all.

_Reason._ Because such men seeme to themselves to be wise, not only above the ordinary sort, but also above those that excell in the Church of God, yea sometimes above the Apostles themselves and Prophets, and therefore are wont to boast of some depths which they have; which the holy Ghost therefore cals the depths of Sathan, _Apocalype 2.24._

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

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

This is gathered from these words: _they allure through the lusts of the flesh_.

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

_Use._ This may serve for admonition, that if we would be safe from infection and seducing, we should diligently labour for mortification of the flesh. For neither are they only in danger of seducing that have not yet known the truth, but they also that have in some sort clean escaped from those that live in errour, as it is in the text.

Doctrine 4. _The chiefe lust of the flesh, whereby men are wont to be seduced, is the love of carnall liberty._

This is gathered from the beginning of verse 19. So _Psalme 2.3._

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

♦ “aud” replaced with “and”

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

3. Because it hath a false shadow of that Christian liberty, whereunto we are called, _Iohn 8.32,33,34._ Hence it is, that the cursed sect of Libertines, which under a shew of liberty overthrowes all religion, findeth many well-wishers thereunto, even amongst those that are Christians in name.

_Vse_ 1. This may serve to condemne those, that alwayes follow after liberty of what kind soever it be. For Christians are the servants of righteousnesse, although they be free from sin, _Romans 6.18._

2. To admonish us, to represse and restraine in our selves this carnall desire of liberty, _1 Corinthians 9.27._

Doctrine 5. _They that most labour for this carnall liberty, are the most wretched servants of sin._

This is gathered from these words; _they are the servants of corruption_. So _Romans 6.20._

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

2. Because they give up themselves wholly to obey sinne, _Romans 6. 16.19._

3. Because they remain in this bondage, although it be the worst of all, with a kind of pleasure; so that they are the servants of sin more, then those are the servants of men, that are gally-slaves: for these mens minds alwayes wish for liberty, but the others are very well pleased in their most servile condition.

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

2. To admonish us, more and more to get out of this bondage, by yeelding our selves wholly unto God and his righteousnesse, _Romans 6.18,19,22._

Doctrine 6. _They that are brought into this bondage, after that they have made profession and confession of the truth, their condition is more deplorable, then the condition of other sinners._

This is gathered from, verse 20,21.

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

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

3. Because the devill the Prince of sin doth more severely beset those, that he hath withdrawne unto himselfe from the flight as it were, _Matthew 12.45._

4. Because the anger of God is incensed against such men, _Hebrews 10.26,27._

5. Because there is scarce any place left for them to repent, _Hebrews 6.6._

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

Doctrine 7. _The filthinesse of sinne should make men to abhorre a returning to the bondage thereof._

_Reason_ 1. Because we are called unto purity.

2. Because we have professed an abomination of that impurity which is in sin.

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

_Vse_ 1. This may serve to condemne those, that take delight in this filthinesse, and think they gain credit unto themselves thereby, by gracing and setting out their speech with oathes, and labour to make their conversation pleasing, by applying themselves unto the customes and vicious and filthy courses of men.

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

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