they most acceptable unto God, that adhere unto him, when all others not only forsake him, but also are against him; so did Noah, Gen. 6.8, 9.
Doct. 3. Those that are righteous, even whiles they live amongst the ungodly, are grieved for their impiety.
This is gathered therehence, that Lot vexed, &c. So Psal. 119.158 Acts 17.16.
Reason. Because when godly men do most of all desire, and take care for to advance the glory of God and the salvation of others, they cannot but be grieved, when they see no 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.
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 strength-
