Prophets of God were heretofore they did not utter words without sense or understanding or care-taking of those things that did lye before them as the diabolicall Prophets of the Heathens were wont to do in their fury but they did wholly apply their minds to what they did 2. To exhort us therefore to lay aside all sloth and sluggishnesse and to use all care and diligence in the enquiring and searching after these divine things for this industry is much more requisite for us then it was for them to whom the holy Ghost did immediately dictate all things Doct 3. The foundation of all this grâ—câ— and salvation lies in the humiliation and exaltation of our Lord Ieâ—us Christ. This is gathered from the eleventh Verse Reason Because the whole mediation of Christ whereby our salvation is procured is contained in those two parts Vse 1. This may serve to exhort us alwayes to joyne those two things together in the seeking of our salvation for they are in their owne nature so conjoyned that if they should be separated our faith and hope would be made altogether void This is the rock of offence at which the Jewes did and to this day do stumble in that they look for outward glory and majesty in their Messias even without any suffering or humiliation going before 2. To exhort us alwayes in all things to build upon this foundation Doct. 4. Not only the essence it selfe of this mystery is usually enquired after by the godly but even all the circumstances thereof as far forth as they may be comprehended This is gathered from those words searching what or what manner of time Reason 1. Because in this mysterie there is nothing of so small consequence as that it may be neglected without losse to our selves 2. Because love is careful to enquire into al things that pertaine to the thing beloved though otherwise they may seeme to be very small Vse This may serve to admonish us not to think it enough to have some confused knowledge of the common principles of the Gospell but to exercise our selves to come to a more full and distinct knowledge of every grace of God Doct. 5. All these things were alwayes declared only by the Spirit of Christ that was in the Prophets This is gathered from the eleventh Verse Reason Because as no man knowes the things of man but the Spirit of man so no man knowes the things of Christ but the Spirit of Christ 1 Cor. 2. 11. Vse 1. This may serve for information hereby we may confirme our selves in the truth of Christs divine nature because the Spirit of God which spake in the Prophets from the beginning is here expresly called the Spirit of Christ. 2. To exhort us to depend upon Christ and from his Spirit to seek for all light in searching the Scriptures and inquiring after divine things Doct. 6. Although saving grace was the same that was in the Church from the beginning of the world yet notwithstanding great is our prerogative in this grace above the Prophets and those to whom they prophesied before the comming of Christ. This is gathered from the twelfth Verse Not unto themselves but unto us they did minister Reason 1. It is by reason of that clearer light which accompanied the comming of the Sunne and continues from that time 2. By reason of the greater efficacy of the holy Ghost as it is in the text 3. By reason of the larger communication of this grace which is now extended unto all Nations Vse 1. This may serve for to comfort us because we doe abound in this grace our hearts ought to be strengthened against all terrours 2. To exhort us that as this grace doth abound so should our thankfulnesse also abound in all practise of piety for he that hath received much of him is much required Doct. 7. So great is the excellency of the grace and salvation offered unto us by Christ that even the Angels themselves desire to looke into it This is gathered out of those words which things the Angels desire to look into So 1 Tim. 3. 16. you may see it proved Reason Because there are some things in this mysterie which the Angels themselves are yet ignorant of Matth. 24. 36. into those things they desire to look that they may know them into other things that they do know they desire also to looke that they may delight themselves in beholding the glory of God as it were in a glasse Vse This may serve to admonish us never to be weary of searching into these holy mysteries whether it be in hearing the Word of God in publick or in reading and meditating upon it in private Verse 13. Wherefore gird up the loynes of your minde be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ Verse 14. As obâ—dient children not fashioning your selves according to the former lusts in your ignorance Verse 15. But as he which hath called you is holy so be ye holy in all manner of conversation Verse 16. Because it is written Be ye holy for I am holy Verse 17. And if ye call on the Father who without respect of persons judgeth according to every mans worke passe the time of your sojourning here in feare Verse 18. For as much as ye know that ye were not redeemed with corruptible things as silver and gold from your vaine conversation received by tradition from your fathers Verse 19. But with the precious blood of Christ as of a Lambe without blemish and without spot Verse 20. Who verily was fore-ordained before the foundation of the world but was manifest in these last times for you Verse 21. Who by him do beleeve in God that raised him up from the dead and gave him glory that your faith and hope might be in God Verse 22. Seeing yee have purified your soules in obeying the truth through the Spirit unto unfeined love of the brethren see that ye love one another with a pure heart fervently Verse 23. Being borne againe not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Verse 24. For all flesh is as grasse and all the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away Verse 25. But the word of the Lord endureth for ever and this is the word which by the Gospell is preached unto you IN this part of the chapter there is contein'd an exhortation to persist and goe forward in the grace of God which is the Scope of the whole Epistle as was shewed before Now this duty is described in generall in the 13. verse and afterwards is set forth and pressed by divers arguments in the verses following From the description of the grace before proposed there is as it were a conclusion drawne which is inferred by a necessary connexion and consequence from the nature of that grace as it was before described which
continuation and renovation of this accesse unto Christ and by Christ unto God In the hearing of the word we come unto Christ as our Teacher in our prayers we come unto him as our advocate in the administration of the Lord Supper we come unto him as the Authour of a Kingly mariage feast Mat. 22. And all other duties do so depend upon these that looke how we approve our selves in these such must we needs be in the others also 4. Because Christ cals and invites us especially unto this to come unto him Matth. 11. 28. John 7. 37. Vse 1. This may serve to convince all those of death and of sinne that have either no knowledge of Christ at all or doe not endeavour according to that knowledge which they have to come unto him and partake of his grace 2. To refute the Papists and such like that draw men away from Christ to the holy Angels to the Pope and to themselves 3. To exhort us alwayes to set Christ before us as our marke and scope Phil. 3. 8. c. Doct. 13. We must come unto Christ as unto a living stone This is gathered from Verse 4. Now Christ is called a stone for that firme power whereby he doth sustaine and beare up the edifice of the whole Church Zach. 4. 7. And he is called a living stone because that power whereby he doth beare up the Church is quickning and communicates spirituall and eternall life to the whole edifice John 5. 26. Reason 1. Because by sinne we were bereft of all life both the principle and foundation of life nor can it be restored unto us any other way but in Christ. 2. Because unlesse we come unto Christ under this relation we do not imbrace him as he was ordained by God and is proposed unto us and consequently we do not hold the true Christ but a feined and imaginary one 3. Because our faith cannot rest satisfied but in him that hath this strong power to quicken for faith seekes life from a firme and undeceiving principle Vse 1. This may serve to refute that blasphemy of the Papists who will have the Pope a dead stone to be that rock or stone whereupon the Church is built For Peter under the pretence of whose name the Pope challengeth this to himselfe never exhorted the faithfull to come to him as unto a living stone but unto Christ only And therefore Peter himselfe in these words explaines unto us what was the minde of Christ Mat. 16. 18. when he said Thou art Peter and upon this rock I will build my Church that is upon this living stone whom Peter at that time confessed to be the Son of the living God that is the living stone Now Peter and the Apostles together with the Prophets may be called the foundation of the Church by a Metonymy of the adjunct for the subject because they laid and preached Christ as the true foundation Ephâ—s 2. 20 21. but the Popes can in no other respect challenge this unto themselves but as they are stones of offence and ruine 2. To instruct us wholly to depend upon Christ and to put all our confidence in him 3. To exhort us with all joy and rejoycing to helpe forward the building of the Church upon Christ shouting and crying out as it is in the Prophet Zachary Grace grace unto him Doct. 14. Christ is refused by men when they will not come unto him as unto a living stone This is gathered from the fourth Verse So Psalme 118. 22. and Luke 2. 34. Reason 1. Because he hath not that outward Majestie and pompe wherewith naturall men are taken Isay 53. 3. 1 Cor. 1. 22 23. 2. Because men by nature are blinde so that they cannot perceive their owne misery extra Christum out of Christ nor that salvation which is offered in Christ 1 Cor. 2. 14. 3. Because they too much love themselves and put trust in themselves so that they cannot endure that doctrine of Christ whereby they are called to deny and forsake themselves and to put their confidence in Christ alone Vse 1. This may serve to informe us that we should attribute nothing to the world in those things which belong unto Christ. 2. To admonish us not to trouble our mindes for that the world is averse from Christ and true faith 3. To exhort us patiently to beare it if we be refused and scorned by men for the servant is not greater then his Master 4. To instruct us to beware that we do not communicate in the least respect with the world in refusing of Christ. Doct. 15. Christ was chosen and ordained by God that he should be exceeding precious unto us This is gathered from the fourth verse Now we must understand this so as that we comprehend both the predestination of Christ and the sending of him into the world and his unction together with all those testimonies which were given by God unto this mysterie Reason 1. Because the love and mercy of God is so great towards us for so God loved the world that he gave his Sonne c. Iohn 3. 16. 2. Because in the obedience of Christ God is well pleased Matth. 3. 17. 3. Because Christ hath perfected and finished all those things which belong to our salvation and the glory of God Vse 1. This may serve to enforme us that we ought to be assured of this that howsoever the world opposeth it selfe against Christ yet Christ shall prevaile and raigne for ever because he is chosen of God 2. To comfort all the faithfull that beleeve and put their confidence in Christ because they beleeve in him that was chosen of God to save them 3. To exhort us in all our practise throughout the whole course of our lives to make it appeare that Christ is more precious to us then all the things in the world Phil. 3. 8. Prov. 8. 10 11. Doct. 16. The faithfull are living members of the same building whereof Christ is the foundation This is gathered from the beginning of the 5. verse Reason 1. Because Christ together with all the faithfull makes one mysticall body 1 Cor. 12. 12. 2. Because being compacted in this body they partake of the very life of Christ Ephes. 4. 16. 3. Because they shew forth this life or power in bringing forth fruits answerable thereunto Iohn 15. 5 16. Vse 1. This may serve to comfort us when we rightly esteeme of the dignity of this condition it will strengthen our mindes against all the troubles that can befall us therein 2. To exhort us so to carry our selves as it becommeth those that are called to partake of the life of Christ. Doct. 17. By that union which all the faithfull have with Christ they are made spirituall temples Priests and sacrifices acceptable to God This is gathered from the 5 verse Reason 1. Because God is in an especiall manner present with them and dwels in them by his Spirit and grace as in his Temple 2 Cor. 6. 16. 2.
and fobriety verse 7. 2. Mutuall charity verse 8. which he sets forth 1. By the singular care wherewith we should labour for it above other vertues in these words above all things and then by the degree wherein we should have it and exercise it in this word fervent of which exhortation he gives a reason also from the effect for charity covers a multitude of sinnes 3. To charity he joynes hospitality verse 9. as it were a speciall act of charity whereof he shewes the due manner how it should be used that it should be without grudging that is voluntary not by constraint 4. A mutuall communication of all the gifts of God verse 10. And the reason of this duty is taken partly from the nature of the gift in respect of the author thereof that it is the grace of God and partly from that relation which they that have received the gift have unto such a grace to wit that they are not masters but stewards of it And of this communication he propounds two chiefe kinds which he describes and perswades them unto verse 11. The first is communication in speech or in the word of God the description and rule whereof is that it should be conformable to the nature of Gods word The second is communication in our abilities and wealth the description and rule whereof is common to both together with all the foregoing exhortations taken from the end and benefit of them that God in all things may be glorified which glorification of God is set forth by a present declaration of it to whom be praise for ever and ever Amen The Doctrines drawne here-hence Doct. 1. The end of all things is at hand This is gathered from verse 7. Now this may be understood 1. of the end of all men that live together because a generation of men soone passeth away and so the end of all those is properly said to be at hand 2. It may also by the same reason be understood of the finall condition of all those because looke how every one dyes so shall he continue for ever either happy or wretched 3. It may also in some sort be understood of the end of the world Reason 1. Because these are the last ages after which there is no comming of Christ to be expected but unto judgement nor any change of worship but upon the consummation of all things 2. Because the Lord doth not delay the promise of his comming but prepares all things for himselfe and in their order shewes forth the judgements of that day which is approaching Vse This may serve to admonish us not to think with the evill servant that the comming of the Lord is farre off but certainly to look for it and accordingly to prepare our selves for that day Matth. 24. 44. 46. Doct. 2. For the preparing of our selves aright against the comming of the Lord it is chiefly required that we should pray continually This is gathered from verse 7. Reason 1. Because in our prayers we do stirre up our faith hope and desire touching those good things which the Lord will impart unto us at his comming 2. Because by our prayers we do turne aside and remove those evils from our selves which make his comming dreadfull unto sinners for by flying unto Gods mercy we do flye both from our sinnes and from his wrath Vse This may serve to exhort us to be diligent in prayer Doct. 3. Temperance and sobriety should be joyned with our prayers This is also gathered from verse 7. It is the same which is said every where Watch and pray Reason 1. Because the effectuall consideration thereof that the end of all things is at hand makes us to love this world the lesse and so to use it as not to abuse it that is soberly and temperately 1 Cor. 7. 31. 2. Because these are the meanes whereby our prayers are helped and furthered therefore it is said in the text Be sober and watch unto prayer Vse This may serve to exhort us to make conscience of doing our duty in prayer Doct. 4. Above all things we should labour for brotherly love that it may be sincere and fervent This is gathered from verse 8. Not that charity towards men is more excellent then faith hope and love towards God but because it is the chiefest of those things which belong unto men and should be preferred before all those things which might any way hinder it Reason 1. Because love is the summe of the whole law and so containes in it all other duties 2. Because charity covers a multitude of sinnes as it is in the text amongst men themselves that they stirre not up anger hatred and contention Prov. 10. 12. 2. Because charity also doth in some sort cover a multitude of our sinnes before God to wit that they procure not the revenge of his anger For this it doth as a signe and argument whereby we are the more assured of the forgivenesse of our sins because we forgive others their offences Mat. 6. 15. Vse This may serve to exhort us to labour for charity Doct. 5. Hospitality is one of the principall acts of charity This is gathered from verse 9. So Rom. 12. 13. Heb. 13. 2. Reason 1. Because in hospitality we do not only communicate our goods unto our brethren but our selves also by a famiâ—iar conversation 2. Because it is more acceptable unto others to receive a little upon such an occasion then in any other respect to receive much because the seasonablenesse and courteousnesse makes that which is given to be the better accepted 3. Because by this meanes friendship is more increased then by other bountifull expences Vse This may serve to reprove the mercilesse mindes and conditions of men for luxury and coverousnesse hath quite taken away all hospitality Doct. 6. The duties of this kind should be performed without grudging This is gathered from verse 9. Reason 1. Because God loveth a ready and cheerefull giver 2 Cor. 9. 7. 2. Because grudging makes the benefit unacceptable to him that receives it 3. Because grudging is as it were a repenting for doing the duty and so makes it void and of no effect Vse The use hereof is that in doing good we should watch over our mindes that they be rightly and fitly disposed Doct. 7. It is an office of charity to minister unto others the gifts which we have received of what kinde soever they be This is gathered from verse 10. Reason 1. Because the gifts of God do in their nature tend unto the glory of God in promoting the good of men 2. Because to this end are all the gifts of God committed unto us as stewards of the grace of God as it is in the text 3. Because this very thing doth the communion of Saints require to the believing and exercising whereof are all Christians called Vse 1. This may serve to comfort us in that there is no faithfull Christian but hath some gift whereby he may minister something
let us not faint c. and Chap. 7. v. 1. Doct. 6. This corruption of sinne beares rule in the world This is gathered herehence because this is the true description of corruption made by the Apostle Vse This may serve to exhort us 1 not to love the world too much This use the Apostle makes of it 1 Iohn 2. 5. â— Not to fashion our selves according to this world Rom. 12. 2. Doct. 7. Lust is the essentiall cause of this corruption which is in the world For it is not from the fabrick of heaven and earth nor in any created substance but in the naughty affections and dispositions together with the actions flowing therehence so that every man carries this world in his owne bowels And the reason why this wickednesse is signified by concupiscence or lust is Reason 1. Because in mans conversion to worldly and unlâ—wfull things sinne is more manifest then in a simple aversion from God 2. Because this desire of unlawfull things is most contrary to that affection which we should have towards God and divine and heavenly things Vse This may serve to exhort us to use great diligence to subdue and root out our own lusts and concupiscence Verse 5. And besides this giving all diligence adde to your faith vertue and to vertue knowledge Verse 6. And to knowledge continence and to continence patience and to patience godlinesse Verse 7. And to godlinesse brotherly kindnesse and to brotherly kindnesse charity The Analysis Now the Apostle comes unto that which he chiefly aimed at in this Epistle and the scope of the Epistle is shewed expresly Chap. 3. verse 1. namely to stirre up the pure mindes of the faithfull by way of remembrance and verse the last more distinctly that they should grow in grace and in the knowledge of our Lord Iesus Christ. This same thing he proposeth in these verses 5. 6 7. and confirmes it in the rest of the Chapter and in the two following Chapters he vindicates it from those things which crosse this purpose namely the seducings of false teachers chap. 2. and the derisions of prophane scoffers chap. 3. Now his scope and purpose as it is explained in these three verses is to exhort the faithfull to apply themselves wholly to those duties that are answerable to the faith which they have obtained and do professe And those duties are set forth 1. By the common conditions and all the properties of the vertue and duty and 2. By the species or kindes of vertues and duties The common conditions and properties of vertue are foure which are usually called cardinall vertues Iustice Prudence Temperance and Fortitude Justice is here signified by the name of vertue because it doth most neerely belong to the efficacy of vertue to be according to the rule which is generall justice Prudence is signified by knowledge because prudence and Christian wisdome consists in the practicall knowledge of Gods will Temperance is called continence because this is generall temperance if a man contains himselfe or abstaines from those intisements whereby he may be withdrawne from his duty Fortitude is meant here by patience because this is true Christian fortitude patiently to suffer all afflictions and to persist in his duty notwithstanding all afflictions These are such conditions that they should be in every duty which if they be they make every duty compleat nor can any of them be away without hurting of the vertue and duty The kindes of duties are two godlinesse which containes the duties of the first table and charity which belongs unto the second table which charity is determined by a speciall manner whilest it is called also brotherly love whereby we love those that are joyned in the same faith with us Concerning these duties the Apostle proposeth first the common act that we should use in them namely adding as he saith adde Secondly The manner how we should use this act namely giving all diligence where both the manner and the degree is shewed the manner is diligence the degree is all diligence Thirdly the end and scope of the act and duty in these words besides this or hereunto that is to that end of which hee had spoken before viz. that wee might be made partakers of the Divine Nature and have grace and peace multiplyed The Doctrines arising herehence Doct. 1. Our endeavours must be joyned to our prayers and to the operation of Gods grace This is gathered herehence that the Apostle saith we must labour for that very thing which he wished unto us and so proposed unto us to be prayed for and which he said the grace of God did worke in us Our endeavours must be joyned unto our prayers Reason 1. Because otherwise we cannot have a sincere desire in our prayers without which our prayers are in vaine for what we sincerely desire that also we do alwayes labour to attaine 2. Because our prayers themselves do bind us to such an endeavour For in every prayer there is a promise and vow wherein we promise unto God that we will seeke that which we aske of him so that to aske any thing of God without such an endeavour is not only to take Gods name in vaine but also plainly to mock his Majestie Our endeavours also must be joyned with the grace of God because grace tends thereunto both to afford us strength to endeavour and also to stirre us up to exercise that strength Vse 1. This may serve to reprove those slothfull men which wish for many things and after their manner also ask them of God but yet will not move so much as their finger to obtaine them these men are like that slothfull man that the wiâ—e man describes Prov. 22 13. and elsewhere where the slothfull man carries his hand in his bosome c. 2. To exhort us daily to be mindfull of this obligation when we pray unto God for the forgivenesse of our sinnes for deliverance from temptations for newnesse of life or any other thing let us constantly also use our endeavours to attaine these ends Doct. 2. Our endeavours must alwayes tend to the increase of the grace which we have received This is gathered therehence that the summe of our duty consists in adding the reasons are divers Reason 1. Because that is imperfect which we have while we remaine in this life we are in a state of progresse and edifying not of rest or perfection Ephes. 4. 12 13. 2. Because that which we have â—eceived is given unto us to be an earnest a pledge and the â—â—rst fruits of that which we yet looke and seek for 3. Because it cannot be that we should rightly esteeme the grace that we have received if we do not labour to attaine the highest degree thereof but rest contented with the benefit that we have received and never look for any more of that kinde 4. Because we cannot keepe that which we have received if we doe not labour to increase it for as the vitall heat doth alwayes
a moderation and governement of the affections 2. Because knowledge it selfe cannot subsist without this moderation For unlesse the affections are directed by knowledge knowledge it selfe is corrupted by the affections hence it is that many errours and heresies oftentimes take their rise and beginning from evill manners and affections Ephes. 4. 18. Vse 1. This may serve to reprove those that are puffed up with knowledge when in the meane time they shew by their intemperance that they know nothing yet as they ought to know 1 Coâ— 8. 12. 2. To exhort us to use all our knowledge to the governement of our affâ—ctions and manners Doct. 8. Patience must be joyned with continence to the perfection of vertue By patience we meane that grace whereby we continue and persist in well-doing although we are crossed by many grievous things Therefore it includes in it patience constancy and stablenesse of minde or Christian fortitude Continence strengthens vertue against alluring intisements and patience against all adversity so that vertue is quite perfected if it be grounded on faith directed by knowledge and strengthened on the one side by continence and on the other side by patience Vse 1. This may serve to reprove the lightnesse and inconstancy of men who indeed professe themselves to be studious of vertue and yet can beare no thing to keepe vertue whole and intire 2. To exhort all good men to prepare themselves to beare all afflictions for vertue sake and a good conscience Doct 9. Godlinesse is the chiefe and most necessary of all vertues By godlinesse we meane true religion towards God and a minde wholly given to the true worship of God Reason 1. Because it hath the noblest object that is God himselfe 2. Because it doth most of all perfect all other vertues whiles it refers them and all their acts to a divine beginning and a divine end For godlinesse subjects the minde to God in all things so that it acknowledgeth God to be the author of all good from whom every good and perfect gift commeth and makes him the chiefest good and the last end to whom all our actions are to be directed Vse 1. This may serve to reprove those that attribute so much to some morall and humane vertues that they preferre them before godlinesse 2. To exhort us continually to exercise our selves both in publick and in private to increase this godlinesse in our mindes Doct. 10. With Godlinesse towards God we should joyne love towards our neighbour Reason Because godlinesse it selfe commands and begets this love For we love our neighbour with Christian love when we love him for Gods sake not for our own or any worldly respect Now godlinesse produceth this love towards our neighbour 1 Because it teacheth us to obey Gods Commandement who hath commanded us to love our neighbour 2 Because it teacheth us to love the image of God and every gift of God in our neighbour 3 Because it brings us to imitate God himselfe in the communicating of good Therefore godlinesse which is separated from charity is not true godlinesse and that charity which is separated from godlinesse is not true charity but either hypocrisie or some humane civility Vse 1. This may serve to exhort us to shew and adorne our godlinesse towards God by our love towards our neighbour 2. To reprove those that make shew of much godlinesse towards God when in the meane time they take all occasions to wrong their neighbours if so be they might by any means advantage themselves thereby Doct. 11. This love should be extended unto all men but chiefly to be used towards the brethren For so they are distinctly set downe verse 7. Brotherly kindnesse and charity Both of these is proper and peculiar to Christians For the Christian alone loves all even his enemies and he alone also loves the brethren that is the household of faith We should love all 1. As they are partakers of the same naturall good with us 2. As they are capable also of the same spirituall good And we should love the faithfull also as they are partakers of the same spirituall good with us Vse This may serve to exhort us to edifie our selves in this charity which is the character of Christianity Verse 8. For if these things be in you and abound they make you that ye shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ. The Analysis HEre the Apostle begins to confirme the exhortation which he had before made to adde vertue to faith and knowledge c. And he confirmes it by a twofold argument 1. The first is taken from the benefit which is joyned to these vertues whereunto he exhorte them 2. The second from the disprofit which followes the privation or absence of them The first is laid downe verse 8. the second verse 9. The benefit proposed is contained in these words they make you that ye shall neither be barren nor unfruitfull where by a negation is meant the contrary affirmation namely that by these vertues they shall be quick and active and also fruitfull which benefits are explained by the primary efficient cause which is the knowledge of our Lord Jesus Christ and the secondary cause which are the vertues themselves whereunto he exhorts them And these vertues he explaines according to that way which he had intimated before in the exhortation touching the manner and touching the degree touching the manner that they be in you touching the degree that they abound The Doctrines arising herehence Doct. 1. There are spirituall benefits arising from vertues whereby the faithfull are stirred up to labour for vertue This is gathered from the scope of this verse and from the connexion which it hath with the former exhortation These benefits are such that they cannot be understood by carnall and worldly men but the faithfull do not only understand them but also seeke for them with great and continuall diligence Otherwise this argument which the Apostle useth to the faithfull would have beene altogether uneffectuall But these benefits are such that they make men rich not in this world but in the Lord 1 Tim 6. 18. Luke 12. 21. Vse This may serve to reprove those earthly men which are not moved with such arguments but covet the gaine profits and pleasures of this life and savour not those things that belong to the kingdome of God Doct. 2 It is a great benefit to the faithfull and so they esteeme it if they can be ready to do good works This is gathered from that they make you that ye shall not be barren that is not idle or slothfull in the profession of religion Reason 1. Because it is the greatest misery for men to be reprobate unto good workes 2. Because by this readinesse to do good the faithfull come to obtaine their desires 3. Because by this meanes the life spirituall is exercised and increased For as all life is the beginning of operation and tends unto operation so also
the Apostles exhortation as it is intimated in the first word Wherefore Now because the conclusion and the question must alwayes be the same as touching the thing it selfe although they differ in some respects there is no doubt but the Apostle here concludes the same thing which he had before verse 5. propounded to himselfe to be concluded viz. That they should give all diligence to adde to their faith vertue c. And as repetitions in the Scripture are not wont to be vaine nor bare but for the most part with some usury or increase so also in this place he doth not barely repeat the exhortation to labour for vertue but he doth illustrate this endeavour and labour by the proper office thereof that is by the confirmation of our calling and election so that he doth both repeat the exhortation and also adde a new argument and that a most weighty one to presse it the more after this manner If by the exercise of good workes ye make your election and calling sure then should ye most of all apply your selves thereunto but the former is true Therefore The assumption is laid downe in the text and proved by a double argument 1. By removing the contrary or Apostasie which is most opposite to the assurance of ou election and calling and is alike opposite also to the exercise of vertue and good workes which is shewed in these words If ye do these things ye shall never fall wherein is such a reason contained if ye shall never fall then ye will have your calling sure The second argument is taken from the felicity adjoyned which is set forth by the proper cause thereof that is by the abundant entrance into the everlasting kingdome of Christ. And this argument strengthens both the conclusion and also the foregoing argument after this manner If ye have abundant entrance into the everlasting kingdome of Christ then ye shall never fall but hold your calling sure But if ye labour to be vertuous and to do good workes ye shall have abundant entrance into the everlasting kingdome of Christ therefore if ye labour to be vertuous and to do good workes ye shall never fall but have your calling sure But before we consider the conclusion it selfe which the Apostle layes downe there comes the manner to be observed how he doth propound it that so it may worke the deeper Now the manner is shewed in that title which he gives unto the faithfull when he cals them brethren which is not only a title of good will but of some speciall and singular love such as useth to be betwixt these men that are most neerly joyned together Obser. Here we may observe in generall That our exhortations must be seasoned with love and good will but more especially it affords us this Observation That there is not a more brotherly office then to stirre up and bring those that we love to labour and endeavour to lead a Christian life Reason 1. Because by this meanes they are delivered from the greatest evils Iames 5. 20. 2. Because they are made partakers of the greatest good as it appeares in the text Vse 1. This may serve to admonish us to take in good part such exhortations and admonitions that are given us whether they be in publick or in private 2. To exhort us to season our exhortations and admonitions after this manner and so to be more frequent in these duties For oftentimes he that neglects these duties shewes that he doth hate his brother and is his enemy they being proper to brethren and the neerest and dearest friends Levit. 19. 17. The Doctrines arising herehence Doct. 1. The assurance of our calling and election iâ—â—thing greatly to be desired This is gathered from the text because Peter in this exhortation presupposeth some such desire in the faithfull and then stirres them up to a more fervent and earnest desire of it Reason Because our happinesse and all spirituall good things are greatly to be desired and they depend upon this assurance of our calling and election For election is the free love of God whereby he intends saving grace or supernaturall blessings unto uâ— Our calling is the manifestation of that love by the application of this saving grace The assurance of both consists 1. in Gods unchangeable purpose 2 Tim. 2. 19. The foundation of God standeth sure 2. In the effectuall operation which those blessings of God have in us as in that place of Timothy that foundation hath this seale that whosoever cals on the name of Christ should depart from iniquity 3. In assurance of faith confidence and experimentall knowledge which we come to have both of Gâ—ds purpose towards us and the effectuall and saving operation thereof in our hearts Vse 1. This may serve to condemne those that have no affection at all unto these spirituall good things but rest well pleased in the things of this world They are like unto the rebellious Israelites who more desired the Onions and Garlick of Egypt then the Milke and Honey of the promised Land or the celestiall Manna Numb 11. 5 6. They are farre worse then the Prodigall Sonne if they alwayes rest satisfied with the Swâ—nes husks and never desire the bread that is in their fathers house Luke 15. 16. 17. 2. To exhort us to labour for a spirituall hunger and thirst after these spirituall good things God himselfe shewes us the best meanes whâ— when he would stirre up the people of Israel to desire the promised land forthwith commended unto them the riches of the land wherewith it did abound so also should we alwayes set before our eyes those innumerable blessings which depend upon our calling and election Doct. 2. It belongs to our duty to make this our calling and election sure Give diligence Not as they are in the purpose of God but as they havean effectuall operation in us whereby they are certainly manifested and sealed unto us and this is the reason why our calling is set before election for although election be eternall in God and our calling be in time yet we come to know our calling before our election and the knowledge of our election depends upon the effectualnesse of our calling Reason 1. Because although God himselfe causeth this yet he doth it partly by morall perswasions and by those meanes wherein our endeavour is required 2. Because there arâ— no effects of our calling and election which are not also our effects because God makes us to doe them 3. Because that very thing which God doth in this kinde we are in some sort said to doe if we beg it of him by continuall prayer 4. Because Gods confirmation of it is such that it requires also the like confirmation of us God confirmes our calling and election by his promise his covenant Sacraments oath and spirituall pledge And these things do in like manner require of us our promise and vow to cleave unto God our covenant faith and endeavour and all those