Chapter 1. verse 7. _faith_ is said to be _more precious then gold that

perisheth_.

_Vse_ 1. This may serve to exhort us, to make more account of faith then of all worldly things, according to that of Christ: _What shall it profit a man to gaine the whole world, and lose his owne soule, or faith?_

2. To comfort poore Christians which have no possessions in this world. For if they have true faith, they have that which is more excellent then silver and gold.

Doctrine 4. _The faith of common Christians is as precious as was the faith of the Apostles._

Which is not to be understood of the degree or quantity, but of the nature or quality.

_Reason._ Because the faith of all Christians layes hold of the same good, _viz._ Christ and his benefits. Hereupon _Paul_ cals it common faith: for as one that is sick of the Palsie, that taketh some precious thing with a shaking hand, doth possesse it as well as the other, that is strong; so the faithfull, though they be weake, if they do truly lay hold of Christ, have him to be their Saviour as well as they that are most strong.

_Use._ This may serve to comfort weake Christians; for if they have true faith, though it be but like a graine of Mustard seed, they have the same comfort that the Apostles themselves had. If they be truly knit unto Christ, though it be but with a slender thred as it were, yet they hold Christ as well as they that are tyed unto him with the strongest cords: which yet is not so to be taken, as if we were not to seeke for a stronger and surer faith; for although the weake possesse the same good that the strong do, yet they have not the same fruit and benefit of this possession.

Doctrine 5. _The cause of this precious faith is not in any man, but in the righteousnesse of God and Christ._

Now by righteousnesse is not meant any recompence of desert; but the faithfulnesse and truth of the promises, which depend upon the meere goodnesse of God. And these promises made unto _Abraham_ himselfe, that his seed should be as the starres of heaven, and the sand of the Sea, out of all nations; and they were afterwards often repeated by the Prophets.

_Use_ 1. This may serve _to refute_ those, that ascribe it unto mans free will; so that first they make the calling of the faithfull to be uncertaine, as if the promises of God could be made void; and then they take away the glory it selfe of mans conversion from God, and give it unto man.

2. _To exhort_ us, to give God thankes, for this so incomparable a good.

The Doctrines that arise from verse 2.

Doctrine 1. _All spirituall good things, are contained in these two words, Grace and peace._

For by _Grace_ is meant both the free favour of God, and also the application and manifestation thereof in the hearts of the faithfull, by the operation of the holy Ghost, in the word and Sacraments. And by _peace_ is meant quietnesse of mind, which is the fruit of grace. So that _Grace_ is the first benefit, and _Peace_ the last. And therefore all benefits that passe betweene are included therein, as in two extreames. Hereupon in all the Epistles almost the Apostles prayer and salutation is contained in these two: To _Timothy_ and _Titus_, he addes _mercy_ also, _Grace, mercy and peace_. But that is only an application of the same thing, which is signified by grace, and for a peculiar reason is added in those Epistles, because _Timothy_ and _Titus_ wanted a speciall kind of grace, in respect of the service, which they did undergoe in the Churches, in regard of their age, and those divers temptations, whereunto they were obnoxious in that Service. In the old Testament peace ♦only was usually wished in their salutations, without any mention of Grace; but yet grace also at that time was understood: But in the time of the new Testament, which is the time of grace, and wherein all things are more fully delivered, it was most fitting, that grace should be named in such like salutations.

♦ “onely” replaced with “only”

_Vse._ This may serve _to exhort and direct us_, above all things to wish grace and Christian peace unto all those, to whom we are well-wishers.

Doctrine ♦2. _The desires of the faithfull are chiefly for those spirituall good things, Grace and peace._

♦ “II.” replaced with “2.” for consistency.

_Reason._ The Reason of the Collection is this, because the Apostle in this beginning of the Epistle, labours to get the good will of those to whom he writes, by shewing the prayer that he had made for them: Now he could not effect this, if his prayer were not according to their desire; for if he should have wished any of those things, that they cared not for, such a wish would have done no good with them.

_Vse._ This may serve _to exhort us_ all, to examine our selves according to this rule. For if wee make no reckoning at all, of the meanes and instruments of grace, but doe reject or despise those, that labour most to procure this grace and peace for us, we have cause to feare, that we are yet farre from the nature, and disposition of true beleevers.

Doctrine 3. _They which have gone farthest in faith and grace, have yet need of grace._

This is gathered therehence, that the Apostle wisheth grace unto those, that have obtained like precious faith, with the Apostles themselves.

_Vse_ 1. This may serve _to refute_ the Papists of their merits.

2. _To exhort us_ to humility, and continuall prayer for the grace of God.

Doctrine 4. _Without Grace, there is no true peace._

Grace is the cause and foundation of peace, peace the effect and fruit of grace; it is the inheritance, which Christ left unto his disciples alone, _Iohn 14.27._ _Isaiah 48.last_. For this peace is not an externall and worldly peace, but spirituall and internall. Before we are partakers of grace, we are called in Scripture, _Gods enemies_, so that we doe wage a kind of warre against God himselfe, and therefore also against the Angels of God, and other of his creatures. Now by grace, and by it alone is peace made.

_Vse._ This may serve _to refute and reprove_ the folly of those men, which so please themselves, in that outward quietnesse which they enjoy, when in the meane time, they are utterly void and ignorant of the grace of God.

Doctrine 5. _We must seeke not only for grace and peace, but also for great abundance of it._

This is gathered from that word, _Grace and peace be multiplyed_. For the good things of that grace are such, that they cannot be too much: in this there is no sinning in excesse. Hence it is that the Apostle _Paul_ alwayes exhorts the faithfull, and prayes also that the faithfull may abound more and more in all grace. And to the _Ephesians_ he proposeth the breadth, and length, and depth, and height of this grace, that they may be rooted and grounded in it, Chapter 3. verse 18.

_Use_ 1. This may serve to refute and condemne those, that so rest in the present grace which they have, or seeme to have, that they looke for no more. Such do those men seeme to be, that thinke they know enough, beleeve enough, love enough, &c. And therefore they neglect both the publick and the private meanes, whereby they might be farther edified. The state of a Christian in this life is a state of building, not perfection: therefore as he would shew himselfe to be a foolish builder, that should rest in the middle of his worke, and not make up the perfect structure, so also in a Christian life.

2. To exhort us to stirre up our selves, and labour for more abundant grace and peace.

_Argument_ 1. The first argument may be taken from the nature of grace and peace, which is such, that he that hath once tasted the sweetnesse thereof, cannot but desire a fuller draught of it, _1 Peter 2.2,3._ _Desire the sincere milke_, &c.

_Argument_ 2. From the imperfect degree, that we have yet attained: We are for the most part, as new borne babes, as the Apostle speakes in the same place.

_Argument_ 3. From the will of God, to whom nothing is more acceptable, then that we should seeke for plenty of his grace, _Isaiah 55.2._ _Proverbs 9._

_Argument_ 4. From the sinne or guilt, which followes the neglect of that duty. For as amongst men, if one should set before us most precious wares, and should commend them, and also offer them freely unto us, he could not but take it ill, if we should refuse them: so much more may we think that Gods anger is incensed towards those, that neglect and despise the riches of this grace, that he hath set before them and commended unto them.

Doctrine 6. _God is the only author of grace and peace._

This is gathered from _1 Peter 5.10._

God is called the author of all grace. Hence by a kinde of appropriation he is called _the God of grace_, as in another place he is called _the Father of mercies, and God of all consolations_; and grace also in this signification is called the grace of God; so also of peace we finde in Scriptures, that God is called _the God of peace_, and true peace is every where called _the peace of God_.

_Vse_ 1. This may serve to refute all the Papists, that manifest the contrary both in their words and practise. For they are wont to call the blessed Virgin _the Mother of grace_: so also they runne unto her and to other Saints, as if they were the authors of grace and peace.

2. To instruct and confirme us in this truth, that the bestowing of grace and peace depends upon the meere good will and pleasure of God. For when God is called _the God of grace_, it is meant also that he is _the Lord of grace_, who can according to his good pleasure give it to whom he will, and deny it to whom he will. This is gathered from _1 Thessalonians 5.23._ and _2 Thessalonians 3.16._ for he that in the former place is called _the God of peace_, in the latter is called _the Lord of peace_. Therefore when we see that grace & peace is granted unto some, & denied unto others, we should rest satisfied in the good will of God, according to the example of Christ, _Matthew 10._ For by so doing we give glory to God, as is evident.

3. To exhort us, to pray unto this great God to give us grace and peace.

Doctrine 7. _Jesus Christ is the beginning of all grace and peace._

God is the first and principall author, and so also Christ, as he is God: but as he is God and man, our Mediatour, so he is the beginning ordained by God, as the head, from whom all grace is to be derived unto his members, as into the vessels of grace; so that God is as it were the first and principall fountaine, Christ as the secondary fountaine, in whom is hid all grace that is to be given unto the faithfull, and the faithfull themselves are the vessels that draw and receive this grace, which runnes into them from these fountaines, and the word and Sacraments are as the channels.

_Vse._ This may serve to informe us of the manner, how we should seeke for grace, _viz._ that we should alwayes go unto God in Christ, because _extra Christum_, out of Christ, he is unto sinners not a God of grace and peace, but of vengeance, and a consuming fire.

Doctrine 8. _True faith is the ♦instrumentall cause of grace and peace, and of the multiplying of both, whereby it is derived unto us._

♦ “instrumeneall” replaced with “instrumentall”

_Reason._ Because by knowledge in this place is meant faith. For it is not meant a bare knowledge, but something more, which followes this knowledge, therefore it is not called γνώσις, but ἐπίγνωσις, that is, an acknowledging. 2. Thereby is meant an effectuall knowledge, such as there is no other taught us in the Scriptures, but faith. Now faith is signified by the name of knowledge, because by the hearing and knowledge of the word it is usually begotten in us. And faith is called the instrument of grace, not as it is in God himselfe, willing, intending, and ordaining spirituall good things unto us, for so grace is the cause of faith; but as the sense, fruit and knowledge of this grace is communicated unto us. For faith is so the fruit and effect of grace, that it hath the first place, and is the instrumentall cause of all following grace. And this efficacy it hath in respect of the object, which it layes hold of, _Iesus Christ_, because as we said before, he is the beginning of all grace, so that as _Adam_ was the beginning of nature and the corruption thereof, and that relation which we have unto _Adam_ by naturall generation, makes us partakers both of his nature and corruption: so Christ was made the beginning of life spirituall, and grace, and that relation of faith which we have unto Christ in our regeneration, makes us partakers both of the life and grace which is in Christ.

_Vse._ This may serve to exhort us, 1. To have a speciall care of our faith, if we would not be destitute of all the grace and peace of God. This is it which the Apostle saith elsewhere, _above all, take the shield of faith_, that is, above all things get faith, _Ephesians 6.16._ This is it which is often pressed, _By faith we are saved, by faith we stand, by faith we obtaine the victory_, &c. 2. To labour also for the increase of faith, if we desire the increase of grace and peace. For grace is multiplyed by the multiplying of faith, and the knowledge of God. As in a house, which is inlightned by the Sunne, the more the windowes stand open, the more it is filled with light: so also in us, the more our faith is increased, the more is grace and peace increased in us. Let that therefore be our daily prayer, which was Christs Disciples, _Lord increase our faith_.

* * * * *

Verse 3. _According as his Divine power hath given unto us all things that pertaine unto life and godlinesse, through the knowledge of him that hath called us to glory and vertue._

The Analysis.

The scope of the Apostle in this verse is to confirme the faith of Christians, touching the multiplying of grace and peace through the knowledge of God, which he had wished unto them in the former verse. And the argument is taken from the comparing of things alike, as that particle, _According as_, intimates unto us. The things compared are. 1. The giving of peace and grace; and 2. The consequent multiplying of them. And of these he shewes that there is the same reason, both in respect of the principall cause, and the lesse principall or instrumentall cause; so that the whole argument runs after this manner; _If God and our Lord Iesus Christ will give unto us grace and peace through the knowledge of him, then will he also multiply unto us the same gifts by the same: But the former is true: Therefore the latter._ The Assumption is contained in verse 3. And it is not barely set downe, but with an illustration, although he addes some things to confirme the reason it selfe and our faith. For in stead of _grace and peace_ the Apostle here puts things necessary unto _life and godlinesse_, and in the second place _glory and vertue_: like as by _life and glory_ he meanes the same thing, that he did before by _peace_, though in a different respect: so also by _godlinesse and vertue_ he means the same thing that he did before by _grace_. The principall cause of this gifting he explains by the power which he hath, which he cals _divine_; the instrumentall he explaines by the object thereof, namely, Christ. For he argues from a singular effect, which doth most of all pertaine to the thing it selfe, namely to our calling, _glory and vertue_.

The Doctrines arising herehence.

Doctrine 1. _Life and glory are contained in Christian peace._

For the condition, that Christians are made partakers of by peace, is called _life_ in respect of that inward and permanent principle of the most perfect operations, wherein consists mans felicity, which is given unto all the faithfull. And it is called _glory_ in respect of the compleat happinesse, which flowes from that principle, and shall in its due time also appeare with outward splendour.

_Use_ 1. This may serve to informe and instruct us, not to think meanely or contemptibly of the condition of faithfull Christians, but to judge aright according to the nature of the thing, _viz._ that the only life and chiefest glory is proper to them.

2. To exhort us, to preserve faith, grace, and Christian peace before all worldly things, yea, before this present life it selfe, and the glory thereof, because by our faith we shall obtaine a farre more perfect life and glory, according to that of Christ, _He that loseth his life, shall finde and obtaine a farre better life._

Doctrine 2. _Christian grace brings with it godlinesse and vertue._

For the same thing is called grace, which is the effect of Gods favour; it is called _godlinesse_, as it hath God for its object: and it is called _vertue_, as it perfects a man in operation.

_Use_ 1. This may serve to instruct us, not to boast of the grace of God, unlesse we shew it by our godlinesse and vertue.

2. To reprove and condemne those, that either out of presumption or feined simulation, do either separate grace from godlinesse or grace from vertue, or vertue from either.

Doctrine 3. _All things necessary unto life and godlinesse are given by God unto the faithfull._

Now to make a gift perfect 3 things are required. 1. That the gift which is given be made the receivers, or his to whom it is said to be given; for otherwise it is not a gift, or a thing actually given, but potentially only. 2. That it be made his absolutely or irrevocably, not conditionally, that the gift it selfe should depend upon a condition. 3. That the giver be moved for no other cause to give, but to shew and exercise his bounty and liberality: the more perfectly and purely these conditions are found in any gift, the more perfect and pure is the gift. Now all these do most exactly agree to those gifts of God, which pertaine unto life and godlinesse. As for example, Christ is said to be given for us, and also given unto us: the holy Ghost hath that name as it were appropriated unto him, that he is the gift of God: faith and repentance are expresly called the gift of God.

_Vse_ 1. This may serve to instruct us, against the error of those, that will not take such like good things as a gift, but teach us that we must seeke for them by our own merits; for as the Apostle saith, _If of grace, then not by workes, for otherwise grace were not grace_: so may we also say; if of gift, then not by workes, for otherwise the gift would be no gift.

2. To admonish us, throughout our whole life to seeke for such good things after that manner as is agreeable to their nature, that is, to ask, pray, and supplicate for them, &c. And in the second place to use all our endeavour to shew our selves thankfull unto God for such divine gifts.

♦Doctrine 4. _Hee gives these spirituall gifts unto us by his Divine Power:_

♦ “Doctrine” omitted from original text.

_His Divine Power hath given unto us all things_, as it is in the text: the like hereunto is that in the first Epistle, chapter 1. verse 5. _Ye are kept by the power of God through faith unto salvation._ And Christ tels us, _Matthew 19.26._ _With men this is unpossible, but with God all things are possible_: where we are expresly taught, that salvation and spirituall good things are given unto us by the power of God, to whom all things are possible, that is, his omnipotency, _Ieremiah 31.35._ _Thus saith the Lord, which giveth the Sunne_, &c.

_Reason._ Because such a power is necessarily required to bring this to passe, by reason of those strong impediments, which withstand and crosse this worke. For so Christ tels us, that the Devill _as a strong man holds his palace, till a stronger then he comes upon him and overcomes him, and takes from him all his armour wherein he trusted_, _Luke 11.21,22._ This is also fully explained by the Apostle, _Ephesians 4.8._ _When he ascended up on high, he led captivity captive, and gave gifts unto men._ Where he shewes that gifts are given unto us by that very power, whereby captivity is led captive. It is expresly said _Ephesians 1.19._ _that it is the exceeding greatnesse of Gods power, which worketh in us by the might of his power_, and Verse 20. _the same power whereby Christ was raised from the dead_.

_Vse_ 1. This may serve to refute the Remonstrants and such like men, that deny faith to be begotten in us, and our conversion to be wrought by Gods almighty power. For they make grace only morally perswading, that may be resisted, impotent, and consequently uneffectuall.

2. To comfort the weake and all the faithfull, in that they have no reason too much to feare the gates of hell, because they have the gates of heaven making with them: although they must wrestle not only against flesh and blood, but against principalities and the powers of the world, &c. _Ephesians 6.12._ Yet they have a divine power, farre beyond all those enemies, to uphold them in this wrestling.

3. To exhort us, 1. To behave our selves stoutly, and shew our selves men in the cause of God, answerable to so Divine a Power, as he is ready to afford unto us. 2. To give God thankes, that hath not left us in our owne infirmities to be exposed as a prey unto our enemies, but by his divine power helpes our infirmities.

Doctrine 5. _This Divine Power is the power of Christ himselfe._

_Vse_ 1. This may serve to confirme our faith, touching Christs divine nature. For the divine power is not separated from the divine nature.

2. To comfort us, that he who so loved us, that he gave himselfe for us, hath such sufficient strength to perfect our salvation. He useth this argument to comfort his Disciples. _Iohn 10.28,29,30._

Doctrine 6. _Christ gives us these things by his divine power, when he doth effectually call us, through the knowledge of him that calleth us._

_Vse._ This may serve to exhort us, to apply our selves with feare and reverence unto the meanes of our calling, because Christs divine power is shewed therein.

Doctrine 7. _The consideration of the end whereunto we are called in Christ, should build us up in faith, hope, and all those things which pertaine unto life and godlinesse._

Therefore the Apostle here puts us in minde, that he hath called us to glory and vertue; so in the former Epistle, chapter 5. verse 10. _who hath called us unto his eternall glory_, &c. To that purpose the Apostle _Ephesians 1.18._ earnestly prayes for the _Ephesians_, that _the eyes of their understanding may be enlightned, to know what is the hope of his calling, and what the riches_, &c. Now this consideration is of great force for these reasons.

_Reason_ 1. Because it is an argument confirming our faith, whilest we thus thinke with our selves: If God hath called us unto glory, then there is no doubt, but that he will in due time bring us unto glory, and in the meane time keepe us in the way that leadeth thereunto.

2. Because it is an argument whereby we are stirred up to labour for vertue, whilest we thus thinke with our selves: if we are called unto glory and vertue, we must not carry our selves sordidly and basely, defiling our selves with the pollutions of the flesh, like Swine wallowing in the mire, but as it becomes such a calling.

Doctrine 8. _There is the same reason of this calling and the first gift of grace, that there is of the multiplying of all grace and peace._

For they are alike free, they do depend alike upon the divine power, they are alwayes knit and linked together: this followes from the connexion of verse 3. with the second.

_Vse._ This may serve to comfort us, as it is set forth, _Philippians 1.6._ _That he which hath begun a good worke in us, will performe it untill the day of Christ._

* * * * *

Verse 4. _Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust._

The Analysis.

The Apostle had before confirmed his prayer and the hope of the faithfull, touching the multiplying of grace and peace, by the comparing of things alike, that is, from the giving of all things which are necessary unto life & godlinesse. Now he confirmes and proves the assumption also, touching the giving of things necessary to life and godlinesse. And the argument is taken from the testimony of God, that is, from Gods promises: for his promise is a testimony of the good that he will bestow. Now while the Apostle disputes from the promises to the gifts promised, he disputes from the testimony to the things testified, which kinde of argumentation he doth sufficiently intimate, when he puts things promised in stead of the promise. And the things promised are thus explained; 1. In general, by two adjuncts, that they are _exceeding great and precious_, that is, neither concerning small things, or things of little moment, nor concerning things that we have nothing to do with, or are little to be esteemed by us, but things of exceeding great weight, and of exceeding great price. 2. In speciall, by those effects, which are contained in these things promised; and they are two. First, A lifting up of the faithfull to perfection, which is explained by a likenesse unto the divine nature. Secondly, A freeing of them from corruption, which is set forth by the subject and the cause thereof. The subject is the world, the cause is lust or concupiscence.

The Doctrine arising herehence.

Doctrine 1. _Gods promises carry in them the vertue of a gift._

_Reason._ Because they make the thing promised certainly to belong unto those, to whom it is promised. For although it be not yet actually in their possession, yet it is that power that is certainly produced into act. The cause is, 1. The truth of God that promiseth. 2. The Divine Power which accompanieth Gods promises, wherof mention was made in the former verse.

_Vse_ 1. This may serve to refute those that make Gods promises wholly to depend upon mans will.

2. To comfort all the faithfull, that they may be of good courage, and have a firme hope in the good things that are promised by God.

Doctrine 2. _Gods promises are of things exceeding great._

Hence it is that the Scripture often speakes of the wondrous things of Gods word, _Psalms 119.18._ And it evidently appears by the things themselves, if they are well weighed and considered; whether we look unto the divine properties which breake forth in the things promised, or their divine effects. For wonderfull is the mercy, and power, and providence whereupon they depend; and the effects also are wonderfull, for many of them are such, that they do so transcend mans capacity, that they seeme unto many utterly unpossible and incredible: as the resurrection, immortality, and life everlasting.

_Vse_ 1. This may serve to condemne the stupidity of those, that are nothing moved or taken with these things that are so great and wonderfull.

2. To exhort us, to labour and strive in our prayers with _David_, that our eyes may be more and more opened, to be able to see the wonderfull nature of them.

Doctrine 3. _Gods promises are as precious unto us, as they are great in themselves._

So they are distinguished: for if God had promised that he would make another World, yet so, as that it should nothing pertaine unto us, this indeed had been an exceeding great promise, but nothing precious unto us; but when he so promised a world to come, wherein immortality and great glory shall dwell, as that we should possesse it, this promise is as precious as it is great. Hence it is, that in the Scriptures the testimonies of God are extolled, whose promises are exceeding great above all riches, _Psalms 119.14._ Above gold and silver, and all precious things, as we often read in the _Psalmes_ and _Proverbs_.

_Use_ 1. This may serve _to exhort_ us, both in judgement, affection and all our endeavours, to carry our selves answerable to these divine promises, as to the most precious thing that is, as we are admonished, _Proverbs 2.4. To seeke them as silver, and search for them as for hid treasures. And Proverbs 8.10. to receive them, and not silver_, &c. And to be more delighted with these then with the sweetest gifts, to get these promises at any price, how great soever, though we sell all that we have, as it is in the parable of the Merchant, who found a precious Jewell.

2. _To comfort_ those Christians that are poore in spirit, even in this present world; for though they have nothing excellent in these outward things, yet they have those exceeding great & precious things provided by God for them. They are in this like unto that heire, of whom _Paul_ makes mention, _Galatians 4.1._

Doctrine 4. _By vertue of these promises we are made partakers of the divine nature._

Now by nature is not meant the essence of God, but those perfections, whereof we have a representation made by the Spirit _Epistle 1. chapter 2. verse 9._ They are called the vertues of God, and in their places, it is called the life of God, the Image of God, and the Spirit of God. And this nature is communicated by vertue of the promises, because the promise of the Gospell in this differs from the Law, for the Law considered in it selfe is a killing Letter, and the ministration of death in respect of sinners, but the Gospell is the ministration of the quickning Spirit, _2 Corinthians 3.6,7,8._

_Reason._ Because the Spirit of God together with the Gospell worketh our salvation.

_Vse_ 1. This may serve _to direct us_, to examine our selves whether the promises of God have beene effectuall in us yet or no? for if we have nothing in us above naturall men, or our corrupt nature, wee are yet strangers to the promises of God.

2. To reprove those, that are wont to say, when they are stirred up to Christian duties, that they are not Saints or Angels, but flesh and blood, and therefore cannot either abstaine from common vices, or come neere unto a heavenly life. For Christians besides and above that nature, which they have from _Adam_, are made partakers also of a divine nature, whereby they are able to doe all things through him that strengtheneth them, namely Christ, _Philippians 4.13._

3. To exhort us, to labour with all diligence, that the grace of God may be unto us like a second nature, as some say of _Custome_. And so it will be, when we performe the workes of grace and new obedience, not by constraint or unwillingly, as many use to doe, but with delight and cheerfulnesse, as if we were carried hereunto by the inclination of nature, as the fire is upward.

Doctrine 5. _The corruption of sinne is contrary both to this nature, and Gods promises._

_Reason._ Because the presence of the divine nature and the vertue of the promises drives out this corruption, as heat doth cold, & as light dispells darkenesse, _1 Peter 1.14,15_, _2 Peter 2.20._ _Titus 2.11,12._

_Vse_ 1. This may serve _to condemne_ those, that will joyne together these things that are so inconsistent and repugnant and contrary to God himselfe, that is, those that joyne the profession of Religion with most corrupt practise.

2. To exhort us, if we believe the promises of God, and love the divine nature to our own salvation, then to eschew all these corruptions. Thus much the Apostle intimates, when he saith: _Having escaped the corruption_, as if a flying away were required, and that quickly, as it were from a fire, wherein we are almost burned, or from a plague that rageth in our houses, _1 Peter 2.11._ _2 Corinthians 4.1._ _Having received mercy, let us not faint_, &c. and _Chapter 7. verse 1._

Doctrine 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 2.15._ 2. Not to fashion our selves according to this world, _Romans 12.2._

Doctrine 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 unlawfull 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, Chapter 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, chapter 2. and the derisions of prophane scoffers,