A BRIEFE ANALYSIS of the Second Epistle Generall of Saint Peter. (continued 2)

Vse 1. This may serve to comfort the faithfull, who should think with them selves, and often call to minde, unto what a great happinesse they are called. For that which David said heretofore, 1 Samuel 18.23, Seemeth it to you a light thing to be a Kings sonne in law? that may all the faithfull say of themselves in respect of this kingdome, that it is not a light thing to be made Citizens of this kingdome, and especially seeing we are poore and vile creatures, the greater will our comfort be, when we consider the glory and eternity of this kingdome. The glory is such that the kingdomes of David and Solomon, even in the greatest glory that ever they had, were but imperfect representations and shadowes as it were of this kingdome. For they were but types of it. So great is the glory of this kingdome, that all the Citizens and Subjects thereof are in some sort Kings, Apocalypse 1.6. The eternity is such, that neither in whole nor in part is it lyable unto an end, or any essentiall change. Compare all the kingdomes of the Persians, Medes, and Grecians, all which are abolished; this kingdome of God alone continues for ever.

2. To reprove those, that professe themselves Christians, and yet live so as if they were under no lawes, & did acknowledge no King. For as this is reckoned as the cause that the Israelites did runne into all kind of wickednesse, because there was no king in Israel, but every one did that which was right in his owne eyes, Iudges 17.6. & 18.1. So also do these men as it were proclaime, that they neither acknowledge Christ nor God for their King, while they do that which seemes right in their own eyes, not caring whether it do please God, or displease him. Such men must expect that sentence of Christ, which is laid downe, Luke 19.27. Those mine enemies which would not that I should reigne over them, bring hither and slay them before me.

3. To exhort all to seeke this kingdome of God above all other things, according as Christ bids us; first seeke the kingdome of God. And not only the happinesse of those that are admitted to be partakers of this kingdome, but also the misery of all those that are excluded from it, should be an argument to perswade hereunto: for there are two spirituall kingdomes, and every man must needs be a subject of one of them: the kingdome of light and the kingdome of darknesse; the kingdome of righteousnesse and grace, and the kingdome of sinne; the kingdome of God, and the kingdome of the Devill, who is called the Prince of this world. All those that are excluded out of the kingdome of God, of grace and salvation, are necessarily included in the kingdome of the Devill, sinne and darknesse; and deservedly doth this befall all unbeleevers and impenitent men, according to that commination, Deuteronomy 28.45.

Doctrine 9. The faithfull must seeke not only to have an entrance into the kingdome of God, but also an entrance in a plentifull and abundant manner.

Men may be considered to be in a fourefold condition in respect of the kingdome of God. For some are very farre off from it: namely, such as the Apostle speaks of, Ephesians 2.12. That are without Christ, and without God, aliens from the Common-wealth of Israel, strangers from the covenants of promise: such are all those that either understand nothing at all of those things which pertaine unto this kingdome, or else nothing care for them, having their consciences seared as it were with a hot iron, as the Apostle speaks, 1 Timothy 4.2. Others there are which come neere unto the kingdome of God, although they are not partakers of it, such as that Scribe was of whom Christ saith, Mark 12.34. that he was not farre from the kingdome of God; and King Agrippa, Acts 26.28. Others there are that enter into the kingdome of God by faith and repentance, Iohn 3.3. He that is borne againe seeth the kingdome of God, that is, he enters into it, as it is, verse 5. But then againe others there are, (with whom also in that respect God is very well pleased,) that do not only enter into it, but enter in a plentifull and abundant manner, as in this place. The difference betwixt these two last sorts is such, as is betwixt those that make entrance only into the borders of a countrey, and those that go even into the most inward parts of it: or as is betwixt those that make entrance only into a discipline, and those that have throughly learned, and do exercise the very mysteries thereof. This Doctrine is confirmed, Colossians 3.15,16. And to that purpose is that in Colossians 1.9.

Reason 1. Because these spirituall things are such, that they can never exceed measure: there is nothing in them too much.

2. They are of such a nature, that they do whet and stirre up the desire, so that whosoever hath tasted the sweetnesse of them, doth still desire to be more and more filled with them, untill he shall come to the highest perfection, as we may see in their examples, who in this respect are most commended in Scripture.

Vse 1. This may serve to reprove and condemne those, to whom the bare profession of piety seemes to be enough and too much, that feare lest they should be too godly, that is, lest they should be too happy: this is a certaine token of a carnall minde.

2. To exhort us, 1. To give God thanks, that he hath not only admitted us into the suburbs, as it were, and gates of this kingdome, but hath also revealed unto us those things which are more inward and secret. 2. To be diligent and carefull, that we do not neglect or despise so great grace, but day by day earnestly to strive to make a greater progresse in this kingdome, which we shall do, if we be more diligent and religious in those exercises, whereby this kingdome is advanced.

Verse 12. Wherefore I will not be negligent to put you alwayes in remembrance of these things, though ye know them, and be established in the present truth.

Verse 13. Yea, I think it meet as long as I am in this tabernacle, to stirre you up, by putting you in remembrance:

Verse 14. Knowing that shortly, I must put off this my tabernacle, even as our Lord Iesus Christ hath shewed me.

Verse 15. Moreover, I will endeavour, that you may be able after my decease, to have these things alwayes in remembrance.

The Analysis.

In the former words the Apostle had given a reason of his exhortation, why all the faithfull should imbrace it: and in these words he gives a reason of the same, why he should use it unto them; which reason he delivers by way of anticipation, whereby he meets with a close objection by a kinde of modest excuse, or by removing the cause which they might suspect, why he should put them in remembrance of these things, namely, because he did think they were ignorant and unstable. Now he shewes that this was not the cause, in these words, though ye know them, and be stablished in the present truth. And then he brings divers true causes that moved him to make this exhortation unto them. 1. The great profit that would redound unto them by the performance of these duties whereunto he exhorts them. This reason is intimated in that causall particle, whereby he joynes these words with the former, wherefore, that is, for those benefits sake which you shall receive by this meanes, I thought it my part to put you in remembrance of these things after this manner. 2. The second reason, which depends upon the former, is the desire and care that he had to further their good; this is intimated in these words, I will not be negligent. 3. The third reason is taken from the duty of the Apostle, because justice and equity required this of him, in these words, I think it meet. 4. The fourth reason is taken from the opportunity of time, which he had now, and was not long to continue; that he had it now, he shewes in these words, as long as I am in this tabernacle; that it was not long to continue, in these words, Knowing that shortly I must put off this my tabernacle, which he confirmes by the testimony of Jesus Christ. 5. The fifth reason is taken from the fruit which this exhortation might bring forth; which is set forth by the adjunct of time, that it would be profitable unto them, not only while Peter lived, but also after his death, after my decease to have these things alwayes in remembrance, verse 15.

The Doctrines arising herehence.

Doctrine 1. In our exhortations and admonitions, we must not only looke unto it, that that which we say be just and right, but also that we speak it with a right minde and good intention, and that it may so appeare also unto those with whom we have to do.

This is gathered from the scope of this text.

Reason 1. The first reason is taken from our duty; for that which is good in it selfe, becomes evill unto us, and our duty is turned into sinne, unlesse quod bonum est bene agamus, we do that which is good after a good and right manner: as if a man out of anger, hatred, envie, or a desire to disgrace him, or pride, should tell his neighbour of any vice, or stirre him up to do his duty.

2. From the profit of our neighbour, or the benefit of our admonition and exhortation. For it depends oftentimes upon the mind or manner of doing it, which is chiefly looked unto in such like duties; so that they do either make way for our neighbours receiving it, or cast an obstacle in the way to hinder him from receiving it.

Use. This may serve to reprove those, that never exhort others but for revenge sake, when there is some contention and strife betwixt them; and then they please themselves most in reprooving other mens vices, when they should not, and when they should, they are altogether silent.

Doctrine 2. We must put our neighbours in remembrance of those things which make most for their good.

This is gathered from that particle, Wherefore.

Reason. Because admonition and exhortation are according to their nature, workes of charity, and tend unto the good of our neighbour: therefore we should use it most unto those from whom we may expect most good.

Vse 1. This may serve to reprove those, who, if their neighbours do any thing unseemely or uncivilly, or to the losse of their honour, or some outward profit, do presently take notice of it in them; but never looke after those things that doe most pertaine to the kingdome of God: those things indeed should not be neglected, but these things should chiefly be looked after.

2. To exhort us, in those things which pertaine to the kingdome of God, and the salvation of soules, to have an especiall care of our duty towards our neighbour. Hitherto belongs that which Peter saith, that he would not be negligent, that is, that he would never lay aside the care of these things: which although it did in a speciall manner pertaine to the duty of Peter, an Apostle, and other Ministers of the word, yet it is proportionably to be extended to the common duty of all Christians, because the reasons which strengthen it, are for the most part common.

Doctrine 3. In justice and equity we are bound to put one another in remembrance.

This is gathered from these words, I think it meet: for although it doth not pertain unto that particular justice, which consists in the equality of the thing received and repayed, yet it is called justice, because it hath as strong an obligation, as any thing that is due by justice, Romans 1.14.

Vse. This may serve to reprove those that account it a sinne to be negligent in paying debts, but make no account of the neglect of this duty.

Doctrine 4. They that are learned and also stablished in the truth, do yet stand in need of admonitions and exhortations.

This is gathered from these words, though ye know them and be stablished in the present truth.

Reason 1. Because they are not so learned and stablished, but that they may be yet farther instructed and stablished.

2. Because if they had all knowledge and also faith, yet their will and affections must be by these meanes stirred up unto their duty. For our will is like unto a slow and dull servant, to whom it is not enough once to heare the commands of his master, but they must be often told him. Then againe, if they had not only all knowledge and faith, but also a most ready will and affections, yet because they are continually assaulted by temptations, they have need on the other side of continuall remembrances and puttings in mind; to strengthen them. The speech of the Captaine and the sound of the Trumpet, and such like excitements, do put some courage even into the most valiant souldiers.

Vse 1. This may serve to reprove the pride of those men, that put such confidence in themselves in their own knowledge and faith, that they do utterly contemne such kinde of helpes.

2. To exhort all to be constant and diligent in the hearing of Sermons. For if there be any that abound in knowledge; and perhaps exceed the Preacher himselfe, so that they cannot be taught any more by him, yet they may be stirred up by admonitions and exhortations, and in that respect they should alwayes be present there; but much more should they, that are not yet learned and stablished in the truth.

3. To direct, as well the Preachers as the hearers, not only to teach the truth, but also to bring a word of exhortation alwayes, that is, to apply it to the use of the truth which they deliver, and then the hearers, to come unto Sermons, not as being greedy of novelty or speculation, but being prepared before hand and ready to receive exhortations and admonitions, and to turne them into practise.

Doctrine 5. We must take hold of the opportunity of time, which we have, diligently to exercise such Christian duties.

This is gathered from these words, As long as I am in this tabernacle. So Galatians 6.10. John 9.4. & 12.35.

Vse. This may serve to admonish us, not to deferre or put off the time of our repentance and obedience, 2 Corinthians 6.2. Psalns 95.7,8.

Doctrine 6. The neerer we come to the end of our life, the more diligent should we be in Christian duties.

This is gathered from the words following, Knowing that shortly I must put off this my tabernacle.

Vse. This may serve to exhort us, alwayes to be diligent, for as much as we are never farre from putting off this our tabernacle; for although we are not expresly told, as Peter was, how soone this shall be, yet we are told that it shall not be long; and it may happen sooner unto us, then it did unto Peter, who wrote this Epistle.

Doctrine 7. We should labour in our life, that some fruit of our life may remaine in the Church after our death.

This is gathered from verse 15. We cannot all profit the Church by our writings, as Peter did, but yet through Gods grace we may either by some other workes, or at least by our good example leave some sweet smelling savour behinde us, that may be pleasing and acceptable unto those that remaine.

Vse 1. This may serve to condemne those, that live so corruptly and wickedly, that even after their death they are a scandall and offence unto those that knew them.

2. To exhort us, (and to comfort our selves in it,) to carry and behave our selves piously and holily while we live, because Gods glory is thereby advanced, not only while we live, but also after our decease.

Verse 16. For we have not followed cunningly devised fables, when we made knowne unto you the power and comming of our Lord Iesus Christ, but were eye-witnesses of his Majesty.

Verse 17. For he received from God the Father, honour, and glory, when there came such a voice to him from the excellent glory, This is my beloved Sonne, in whom I am well pleased.

Verse 18. And this voice which came from heaven, we heard, when we were with him in the holy mount.

The Analysis.

In these verses is contained the reason and cause of those things, which he had spoken of before, as it is manifest by the causall particle For. Now he had said before, 1. That all the faithfull must adde vertue unto faith. 2. That he had a just reason why he should so seriously stirre them up unto this duty; and in these words he shewes the reason and cause of both, which is taken from the certainty that is in the things themselves, and the assurance that all the faithfull may have of those things that were proposed unto them to beleeve. The certainty is set forth first by something unlike it, that is, by cunningly devised fables. Secondly, by the testimonies of the Apostles, who were both eye-witnesses, and eare-witnesses of these things. Eye-witnesses, in these words, we were eye-witnesses of his Majesty. Eare-witnesses in these words, and this voice we have heard. The sight and hearing of the Apostles, wherein lies the foundation of the testimony are set forth first by their objects: The object of their sight was the majestie of Christ, the object of their hearing was a voice which came from Heaven concerning Christ. Secondly by the cause, which was God the Father, communicating glory unto Christ both by word and deed, Verse 17. Thirdly, by the circumstances of time and place, When we were with him, &c.

The Doctrines arising herehence.

Doctrine 1. Cunningly devised fables are sometimes proposed in the Church in steed of the truth of God.

For this is the reason why the Apostle cleares himselfe from all suspicion of such like fables, because there were many at that time, and many would come afterwards, that would deceive the Church with such like fables, 1 Corinthians 2.1. Where Paul saith, that he came not with excellency of speech, thereby closely rebuking some false Apostles and Preachers, who did affect nothing else but a shew of eloquence. So in this place Peter makes mention of fables, by reason of such impostors, 1 Timothy 1.4. & 6.4. Titus 1.14. Such were the fables in the Church of Rome, that are contained in their golden Legends of S. Francis, Dominick, and innumerable Saints and Virgins, with the miracles that were done by them. For such like fables were wont to be heretofore, and yet to this day also in many places are proposed unto the people in stead of the word of God.

Vse 1. This may serve to admonish us, not to receive all things that are proposed, without triall and examination: for so we may imbrace fables in steed of the Gospell.

2. To exhort us, to give God thanks, that we live in those Churches, out of which all such old wives fables are wholly removed, and wherein nothing is proposed but the sincere word of God.

Doctrine 2. All those professors of the faith that do not adde vertue unto faith; and all those Preachers that do not with zeale and constancy stirre up the faithfull to labour for vertue, do greatly dishonour the Gospell, as if it were of the same nature with cunningly devised fables.

This is gathered from the connexion of these words with the words foregoing, which were explained in the Analysis. For this is the force of the Apostles reason; If I did account the truth of the Gospell like unto a cunningly devised fable, I could not so earnestly, and with such constancy stir you up to imbrace and adorne it; nor could ye receive those things that we have spoken of, without an endeavour to abound in vertue, if ye did not account them like unto cunningly devised fables.

Use 1. This may serve to admonish, 1. All Preachers to beware of carelessenesse and negligence in stirring up the people unto piety. And 2. All the faithfull also to beware of luke-warme and unfruitfull profession of the faith. For neither of them can be without an implicit and vertuall blasphemy. And they that so carry themselves, although they do not in words; yet they do in their deeds confesse, and make it to appeare, that they make no more account of the Gospell, then of an old wives fable.

2. To exhort us, to give all diligence to sanctify, as it were, the Gospell of Christ which we professe, and to shew it in our lives, that we think farre otherwise of the nature of it, then the profane multitude doth.

Doctrine 3. The summe of the Gospell consists in declaring the power and comming of Christ.

This is gathered from these words, We made knowne unto you the power and comming of our Lord Iesus Christ. For his power hath respect unto his divine nature, together with the effects thereof, Romans 1.4. And his comming hath respect unto his humane nature, together with the end and benefit of his incarnation. Now if these two be joyned together, namely, that Christ came to save us, and that he came with power, so that he had all sufficiency & efficacy at his comming, nothing more can be desired to comfort the faithfull.

Vse 1. This may serve to admonish, 1. Preachers, to make the power and comming of Christ the center as it were of all their Sermons. The Apostle, 1 Corinthians 2.2. Determined to know nothing save Iesus Christ and him crucified, & then also, 2. the hearers, to have a speciall eye unto that in the hearing of Sermons, how they may profit in the understanding of this mystery.

2. To exhort us, to fetch all the obedience which we performe unto God, from him as from the fountaine. For whatsoever duties flow not from the power and comming of Christ, are not Evangelicall, but are infected with hypocrisie, or consist in civility.

Doctrine 4. The certainty of this Gospell, even as it may be had after the manner of men, is as great as any we can have of any things that are done and past.

This is gathered from these words; We have seene, we have heard. For it is confirmed by the testimony of those, that sensibly perceived it; who by the confession of all were men at least worthy to be believed, having no reason to witnesse any otherwise then the thing it selfe was; in regard that they could not expect to receive any profit thereby from men; and being such as confirmed it unto us, not by the bare testimony of their words, but also with their life and blood: so that even after the manner of men we may be as certaine of the Gospell as we are, that there was sometimes a Monarchy of the Assyrians, Grecians, Romans: that there were Captaines, and Knights, of such and such a countrey, or the like.

Vse 1. This may serve to reprove and condemne the perversnesse of men, who easily believe all other things, though there be but weak arguments to confirme it; but they can scarce be brought to receive the Gospell of salvation.

2. To exhort us to strengthen our faith with such like reasons, even to the full assurance thereof, 1 Iohn 1.3,4. For although we our selves have not seene these things, yet we must as strongly and firmely believe them, as if we our selves had seene them with our eyes, Iohn 20.29. This pertaines unto the thankfulnesse which we ♦owen to God, that he would not barely declare unto us his will, but also confirme it by testimonies, Luke 1.2. For this was one of the speciall offices of the Apostles, to witnesse those things which they had seene of Christ, Acts 1.22. & 2.32.

Doctrine 5. A great Majesty was sensibly perceived by the Apostles.

This is gathered from these words, We have seene his Majestie. So great was this Majestie, that the Disciples could not beare it, Matthew 17.6. It astonished and amazed Peter, Marke 9.6.

Vse 1. This may serve to instruct us, to conceive by this proofe, how great the glory and Majestie of Christ is now in Heaven, how great it shall be at the last day, and how great we also shall be made in the life to come.

2. To exhort us, to have Christ in high estimation: We have no cause to be ashamed of so great a Majestie; according to that of our Saviour; If any one be ashamed of me in this adulterous generation, him will I be ashamed of before God and his Angels.

Doctrine 6. This majestie was expressed in those words of God, This is my beloved Sonne in whom I am well pleased.

In these words is contained both the power and comming of Christ, whereof the Apostles witnessed, and wherein is contained the summe of the Gospell, as we said before. This is gathered from the connexion of the words, which these have with the former, We made knowne, &c. For in the title of Sonne is declared the honour and glory of Christ, where he is called this my Sonne: in the title of beloved is shewed the comming of Christ, and the end thereof, namely to reconcile us unto God, and make us beloved of him: whence he is called, My beloved in whom I am well pleased. By the title of Sonne is chiefly signified the kingdome of Christ, by the title of beloved in whom I am well pleased, is signified the Priesthood of Christ; and by the third thing which is added, Matthew 17.5. is signified his Propheticall office: heare ye him. And that which is there expressed, is here understood; so that there is nothing in Christ and the Gospell which may not fitly be reduced to these few words.

Use 1. This may serve to instruct us, for the building up of our faith, to have alwayes in our mindes that divine voice; for therefore came it twice from Heaven, once in the Baptisme of Christ, and once in this transfiguration which Peter hath reference unto in this place: All the word of God indeed comes from him, but there are some parts of it which come from him unto men in a more speciall manner, that is, immediately. Such was the Decalogue in the Old Testament: such was the voice, Iohn 12.28. and such was this voice that was twice repeated: Now as we should magnifie every word of God, so in a speciall manner should we observe and take notice of such words as these.

2. To admonish us, to depend upon Christ alone, and to have recourse unto him only, in those things which pertaine unto our salvation. 1. Because such a testimony was never given of any one besides Christ. 2. In this testimony, power, honour, and glory is so given unto Christ, that it is denied unto all others: for the demonstrative particle that, as it is in the originall, ὁ υἱώς ὁ ἀγαπητώς, hath an exclusive vertue, as touching all others, excluding all others from being partakers of it.

Doctrine 7. This voice of God did effectually bring honour and glory unto Christ.

This is gathered from these words, He received from God the Father honour and glory, when there came such a voice unto him.

Reason 1. Because the testimony of God is infallibly true.

2. There is joyned with it omnipotent power, when it is said to come from the excellent glory.

Vse 1. This may serve to instruct us, by faith to relye upon every testimony of God. For that which God promiseth or any way witnesseth, is as sure as that which we have already received or do see brought to passe. We may oftentimes doubt of mens words, because they have neither perfect truth, nor perfect power: but the excellent glory of God, whereof mention is here made, requires far otherwise of us.

2. To exhort us, for the confirmation of our faith, to have alwayes in our eyes the excellent glory of God, whereby he can and also will do whatsoever he hath said.

Doctrine 8. Those things which pertaine unto the kingdome of Christ, are so holy, that they make the place it selfe, wherein they are declared, in some sort holy.

This is gathered from these words: in the holy Mount. For this Mount was not holy, but by this transfiguration, and this voice that came from heaven, Exodus 3.5. Iohn 6.3.

Vse 1. This may serve to reprove the stupidity of those, that are nothing taken with such things as these that are so holy.

2. To exhort us, reverently and religiously to prepare our selves, and apply our mindes unto holy exercises, Ecclesiastes 5.1.

Verse 19. We have also a more sure word of prophesie; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, untill the day dawne, and the day-starre arise in your hearts.

Verse 20. Knowing this first, that no prophesie of the Scripture is of any private interpretation:

Verse 21. For the prophesie came not in old time by the will of man: but holy men of God spake as they were moved by the holy Ghost.

The Analysis.

Peter had before proved the certainty of the Gospell by the testimony of the Apostles, who were eye-witnesses and eare-witnesses of it; now he proves the same certainty by the testimony of the word of prophesie; which he sets forth, 1. By the adjunct of stability, and that in comparison to the testimony of the Apostles, in respect whereof this word of prophesie is said to be more sure. 2. By the duty adjoyned which is due unto this word of prophesie, namely, a religious heed and attention which should be given unto this word. Wᶜʰ attention is declared, 1. By the end and use of this word of prophesie, which is by way of comparison set forth by the use of a light, 2. by the helping cause, 3. By the esteeme which we should have of the Prophesie of Scripture, verse 20,21. namely, that it is by the instinct of the Holy Ghost; which is set forth by those Prophesies that are contrary thereunto, namely, such, as are of private interpretation, or by the will of man. By prophesie is meant, not the foretelling of those things, ♦that depend upon any naturall causes, (for so the Astrologers and Physitians can foretell many things, being skilfull in the naturall causes,) nor of those things that depend upon the will of any creature (for so those that know other mens counsell, may foretell many things, probably at least) but prophesie is a fore-telling of those things, that depend only upon the will of God, and can be knowne by God alone, and those to whom he hath revealed it. By the word of Prophesie is meant the Prophesie of holy Scripture, as it is expresly set downe, verse 20. which is distinguished in this respect not only from false prophesies, but also from other true ones, which were never in the Canon of the Scripture.

The Doctrines rising herehence.

Doctrine 1. The word of Prophesie is a more sure testimony then the testimony of any men, or of those things that our senses themselves can give us.

This is gathered from the comparison which is here made betwixt this testimony and that which went before. But it is said to be more sure, not more true: because that which the Apostles witnessed, was as true; but their testimony did not carry with it so great a confirmation of the truth.

Reason 1. Because it appeared not so much to be a divine testimony, being not as yet expressed in the Scriptures.

2. Because it could not prevaile so much upon the mindes of the Jewes, as the word of prophesie, which had now for many ages bin as it were habitually confirmed in their minds.

3. Because the testimony of one that foresaw the truth, hath more divine operation in it, then the testimony of him that witnesseth what he hath seen or heard being present, Iohn 5.36,39. There are three degrees of testimonies, 1. Of Iohn. 2. Of the workes of Christ. 3. Of the Scripture or word of prophesie. The testimony of works is said to be greater then the testimony of Iohn, and the testimony of the Scripture by way of gradation is intimated to be greater then both.

Vse 1. This may serve to instruct us, in all those things that pertaine unto faith and our salvation to depend only upon the Scriptures, because nothing can be more sure.

2. To exhort us, to give God thankes, that he hath not only made knowne unto us his truth, but hath also confirmed it by strong and sure reasons, and in all respects hath had regard to and provided for the weaknesse of our faith.

3. To reprove many Christians, which do too much stagger and doubt of these truths. For there appeares such a wavering and doubting of the minde, where the life is doubtfull and uncertaine, and is not surely grounded and ordered according to the rules of Christ. Now we should be as sure of these matters of faith by the Scriptures, as we are of those things that we our selves see now present before our eyes; and go on as firmely and constantly in the way of Christ, as if we did now with our eyes see Christ himself, and all those things that he hath promised us; or as if we did now heare that voice, Arise ye dead and come to judgement.

Doctrine 2. The prophesie of the Old Testament gives a most sure testimony of the power and comming of Christ.

This is gathered from the reference which this 19 verse hath to verse 16. So Luke 1.20. Acts 3.18,24. & 10.43.

Reason 1. The greatnesse of this mystery, which was such, that it must not be shewed on a sudden to the world, but, for dignity sake, as it were, by such like messengers going before.

2. That it might the more appeare that these things come from God, who was the only author of such like prophesies.

3. Because the salvation of the people of God from the beginning of the world depended upon the beleeving of this mysterie.

Vse 1. This may serve to instruct us, to confirme our faith more and more by such like arguments.

2. To exhort us, highly to esteeme of this mysterie, because God himselfe alwayes made such reckoning of it, that he would have his Prophets from the beginning of the world to be exercised in the declaration of it.

3. To admonish us, that it should never seeme tedious unto us, to heare and meditate upon those things, which pertain unto this mysterie, seeing God would have this alwayes pressed by all his Prophets.

Doctrine 3. It is most praise-worthy in Christians alwayes to give diligent heed unto the Prophesies and the rest of the Scripture.

This is gathered from these words: Ye do well that ye take heed. By taking heed is meant, 1. A search and inquiry after the sense of the Scriptures, or the truths that are contained in them. 2. An applying of those truths unto the ends and uses whereunto they serve. 3. A religious affection of the minde, whereby the conscience is subdued unto those truths as unto the rules of faith and manners: how they do well, that do thus give heed unto the Scriptures.

Reason 1. Because this obedience pleaseth God.

2. Because they provide well for themselves, to be directed unto eternall happinesse.

Vse 1. This may serve to refute the Papists, and some other foolish men, who deny that they do well, which give heed unto the Scriptures.

2. To reprove all profane and worldly men, who take great care about their worldly profits, or their carnall pleasures, but give little or no heed at all unto the Scriptures.

3. To exhort us, to stirre up in our selves daily this care of attention.

Doctrine 4. The Scripture is a light shining unto those that religiously give heed unto it.

This is gathered from these words, Take heed as unto a light that shineth. Now it is called a light,

Reason 1. Because it is cleare and manifest in it selfe.

2. Because it makes all other things cleare and manifest.

3. Because it enlightens also the eyes of our minde, so that we are able to behold the heavenly mysteries of the kingdome of God.

Vse 1. This may serve to refute the Papists, who tax the Scriptures of obscurity.

2. To reprove and condemne those, that walk in the midst of this light, and yet perceive no more of the things of God, then as if they were in darknesse.

3. To exhort us, 1. To give God thanks for so great a benefit. For God now deales with us, as he did heretofore with the Israelites, in whose dwellings there was light, when in all the land of the Egyptians there was thick darknesse, Exodus 10.22,23. 2. To walke in this light, not to sleepe or have fellowship with the workes of darknesse, as it is Ephesians 5.8,11,14.

Doctrine 5. The whole condition of this our life hath much darknesse in it.

This is gathered from these words; A light shining in a darke place. We may see the explication of these words in Calvin.

Reason. Because without the light of the Scriptures and faith we are nothing but darknesse; seeing therefore this light is communicated unto us but imperfectly in this life, there must needs be as yet much darknesse.

Use 1. This may serve to admonish us, not to puffe up our selves with the opinion of knowledge, but humbly to acknowledge our imperfections.

2. To exhort us, so much the more diligently to give heed unto the light.

Doctrine 6. We must give heed unto the Scriptures, untill a greater light be communicated unto us, then we can have out of the Scriptures, that is, untill the last end of this life.

This is gathered from these words, untill the day dawne. Although they were very strongly confirmed, verse 12. Yet they must still give heed unto the Scriptures. Daniel himselfe, though a Prophet, gave heed unto the Prophesies of Ieremy, Daniel 9.2. Peter himselfe gave heed unto the Epistles of Paul, chapter 3. verse 15. Paul himselfe had great care of the Parchments, that is, of the volumes and books of Scripture, 2 Timothy 4.13.

Vse 1. This may serve to refute the Anabaptists, who say that the Scriptures are only profitable for novices and young beginners, and not for the stronger.

2. To reprove those, that rest in that knowledge of the Scriptures, which they have, and seeke no farther.

Doctrine 7. Very great knowledge, light and cleerenesse shall be communicated unto us in the life to come.

This is gathered from the comparison that is made betwixt the life present and the life to come: In the present we have a light as it were in a darke place, but in that to come we shall have full noone as it were, 1 Corinthians 13.12.

Vse. This may serve to exhort us earnestly to desire to come unto that perfection, and in the meane time to exercise our selves in those things that lead thereunto.

Doctrine 8. The light of the Scripture profiteth none but the faithfull.

This is gathered from these words: Knowing this first, that is, beleeving, Hebrews 4.2. No great or noble effect is produced, unlesse the matter, or the object wherein it should be produced, be prepared before: the seed it selfe that is cast into the ground, doth not grow, unlesse the ground be plowed and harrowed. Besides, whereas the Scripture is a testimony, and the strength of the testimony depends upon the authority of him that witnesseth, the Scripture can be of no force, if the authority of God be not acknowledged in it.

Vse. This may serve to direct us, when we come to the reading or hearing of the Scriptures, alwayes to lift up our mindes unto God, and stirre up true faith in our hearts.

Doctrine 9. The first thing to be believed is, that the Scriptures are not of any inhumane interpretation, but of divine revelation.

This is gathered from these words: Knowing this first, &c.

The Papists and some others gather from this place, that the interpretation of Scripture doth not belong unto private men, but unto the Church, that is, the Pope and the Councels whom he approves of: but in this sense this place makes most against them: for first it is not here said that a private man may not interpret the Scriptures, but that he may not make an interpretation of his owne; now by a mans owne interpretation is meant a humane interpretation, that is made by the will of man; as it evidently appeares by the opposition, verse 21. So that the Prophets themselves, although they were publick Doctors of the Church, yet if they should have said any thing of themselves without the revelation of God, that would have beene their owne, that is, a humane interpretation: whence also it followes that every interpretation of the Pope, which he takes not from cleare Scripture, or hath it not by some extraordinary revelation, is his owne in that sense as this word is taken in this place. Secondly, By interpretation in this place is not meant the interpretation of Scripture, that was before revealed, but the revelation it self, as it appears by the 21 verse where this interpretation is made to consist therein, that the Prophets spake their prophesies as they were moved by the holy Ghost. 3. Peter himselfe, who in the opinion of the Papists was at that time head of the Church, bids the faithfull here, search the Scriptures, he doth not bid them depend upon him, and alwayes look for interpretation. 4. He attributes more and greater strength unto the Scripture, then to his own testimony. 5. He cals the Scripture a light, and the condition of the Church a dark place: the Papists on the contrary attribute darknesse unto the Scripture, and light and clearnesse unto the Church. 6. He commends the vulgar sort of the faithfull, that they did take heed unto the Scriptures, in these words, Ye do well. But the Papists by this ♦interpretation debarre the faithfull from the reading of the Scripture.

Use 1. This may serve to refute the Papists, that put the Church before the Scripture, and say that the first thing to be believed is, that the Church cannot erre.

2. To exhort us, to lay this foundation firme and sure in our hearts.

Doctrine 10. The holy Ghost moved those men that were authors of the Scriptures.

This is gathered from these words: As they were moved by the holy Ghost.

Use. This may serve to instruct us, by continuall prayer to seek for the aid of the Spirit, for the understanding of the Scriptures. The Scripture must be understood by the help of the same Spirit, by whom it was dictated, as Hieronymus Eodem spiritu debet intelligi Scriptura, quo fuit dictata.

Doctrine 11. The men which the holy Ghost made use of, to deliver the Scriptures, were holy men of God.

Holy, because they were sanctified inwardly, & also set apart to this most holy work. Men of God they were, because they were called by God to this office, and they did declare the will of God, and they did labour also to bring men unto God.

Vse. This may serve to exhort us, to labour to be like unto them, according to our ability, both in holinesse, and in zeale of the Lord.