chapter 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.
Doctrine 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 wise man describes, _Proverbs 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.
Doctrine 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, _Ephesians 4.12,13._
2. Because that which we have received, is given unto us to be an earnest, a pledge, and the first 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 either increase or decrease, and he that goes up a sandy-hill, must still labour to get up, or else he will slide downe; so it is in a Christian life.
5. Because we should do that unto God, which we would have God doe unto us; for we would have God alwayes adde unto those benefits and blessings which he bestoweth upon us; we therefore should likewise adde unto those duties which we performe unto him.
_Use_ 1. This may serve to condemne those, that rest satisfied with that which they have, and never seeke farther, and much more those, that by diminishing and losing, waste and consume that which they had, _Apocalypse 2.4._ This may be explained by the parable of the talents.
2. To exhort us, to exercise a holy kinde of covetousnesse in these spirituall things; for as covetous men joyne house to house, field to field, _Isaiah 5.8._ so should we also joyne faith to faith, obedience to obedience, charity to charity.
Doctrine 3. _We must use our endeavours about these spirituall things with all diligence._
Now by all diligence is meant, 1. The greatest heedfulnesse of the minde. 2. The greatest earnestnesse of the will. 3. The greatest care, that is intimated by that phrase, whereby wee are commanded, to _seeke the kingdome of God and the righteousnesse thereof_. For when Christ had told them, _Matthew 6.31._ that they should not be carefull what they should eat, or what they should drink, he explaines this care, verse 32,33. by the phrase of _seeking_. 4. A diligence in the use of the meanes, whereby we may come to attaine that which we desire. And the reasons why we should use this diligence about spirituall things, are,
_Reason_ 1. The dignity and excellency of these things above all earthly things, which worldly men are so busie about.
2. The difficulty, for in their nature they are above our strength, and there are many impediments also, as well inward as outward, which we cannot overcome, but by using all diligence.
3. The necessity of these things, without which we are miserable wretches.
_Use_ 1. This may serve to reprove the slothfull and sluggish Christians, that are so remisse, so cold and luke-warme at least in these things, which require so great diligence. Here appeares the crossenesse of mans disposition: for when God hath forbidden us, to be over-carefull about worldly things, because all these things should be added unto us without such care; and hath commanded us, to be diligent and carefull about spirituall things, because we shall never be partakers of them without diligence; we on the contrary are carefull and diligent about the world, and neglect Heaven.
2. To exhort us, by all meanes daily to stir up our selves, and to provoke one another to this so necessary diligence.
Doctrine 4. _Faith is the fountaine and beginning of all Christian vertue._
This is gathered from the text. Because faith is here laid as the foundation upon which all vertues are to be built.
_Reason_ 1. Because without faith no man can please God unto everlasting life, and therefore the very vertues of unbelievers, although they be pleasing unto God in themselves, especially if a comparison be made betwixt them and vices, yet they are not pleasing unto God unto salvation, or such as that they may expect a spirituall reward from God; and therefore if a comparison be made betwixt them and the vertues of the faithfull, they may not unfitly be called, _splendida peccata_, glorious sinnes.
2. Because to the making up of vertue there is required not only good matter and forme, but also the beginning and end. Now in a heart destitute of faith there is not the beginning of Christian vertue, and from the defect of this beginning there followes also a defect, both in the end, and in the forme. The manner how faith produceth vertue, is, 1. In regard of the object which it layes hold of, because all grace and vertue is derived from Christ. 2. In regard of the effect, because faith purifies the heart of man, and so makes it fit for such operations and dispositions. 3. Because faith it selfe is an impulsive argument, moving us to labour for vertue.
_Vse_ 1. This may serve to reprove those imprudent builders, that neglect faith and seeke for vertue, as if they would build the roofe of the house and not lay the foundation.
2. To exhort us, to have great care of faith, because all vertues depend upon it.
Doctrine 5. _Vertue is the glory of faith._
This is gathered therehence, that it is said, it must be added to faith as something belonging to the perfection thereof. Now it is not an essentiall perfection, but complementall; not internall properly, but externall.
_Reason_ 1. Because faith without vertue is not a living, but a dead faith.
2. Because vertue is the end of faith.
3. Because it is the adorning thereof.
_Use_ 1. This may serve to reprove those, that boast of faith and neglect vertue, such were many even in the Apostles time, as appeares by the Epistle of _Iames_.
2. To exhort us, to give all diligence, to adde vertue to faith.
Doctrine 6. _The perfection of vertue depends upon knowledge._
This is gathered from that; _To vertue adde knowledge_. By knowledge we meane, not so much that intellectuall vertue, which is properly called _scientia_, knowledge, as understanding, wisdome, and prudence, all which are signified in the Scriptures by the right _knowledge of Gods will_. Now this knowledge is necessary unto vertue both in generall and particular.
_Reason_ 1. Because _virtus est habitus electivus_, vertue is an habit pertaining to election, or hath good election joyned with it. Now to this election it is required, that a man should rightly know the end, and also the meanes that lead unto the end, and the manner also how he may come to the end by those meanes.
2. Because _actiones virtutum versantur in particularibus_, the actions of vertues are in particulars, and therefore it is not sufficient to judge aright of good and evill in generall, unlesse that judgement be also applyed to particular actions, according to their circumstances.
_Vse_ 1. This may serve to reprove those, that please themselves in their ignorance, as if ignorance were the mother of devotion, or of any vertue, whereas it is the greatest enemy to vertue, and the mother of all profanenesse, especially if it be voluntary, as _Peter_ shewes, Epistle 2. Chapter 3. verse 5. Where he gives a reason of their great wickednesse, because those scoffers of whom he speaks, were willingly ignorant of those things which pertaine unto true godlinesse.
2. To exhort us, to seeke for knowledge, and when wee have gotten it, to apply it also to the increase of vertue. For vertue without knowledge is blinde, and knowledge without vertue is vaine.
Doctrine 7. _Continence or temperance is the perfection of knowledge._
Now by continence and temperance we meane a moderation, whereby all lusts are suppressed that might allure or withdraw us to any thing that is contrary to vertue and knowledge.
_Reason_ 1. Because knowledge tends to such 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, _Ephesians 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 Corinthians 8. 1,2._
2. To exhort us, to use all our knowledge to the governement of our affections and manners.
Doctrine 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.
Doctrine 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.
Doctrine 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.
Doctrine 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.
_Use._ 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 exhorts 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.
Doctrine 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 Timothy 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.
Doctrine 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 is it increased by operations.
4. Because the glory of God, wherein consists the chiefest good, and mans happinesse, is by this meanes advanced.
_Vse_ 1. This may serve to reprove those foolish and slothfull Christians, that neglect their owne proper good, or rather do not understand what that is wherein it consists.
2. To exhort us, by all meanes to make our selves ready to do good, and therefore according to the minde of the Apostle in this place, to get all vertue, _that we may not be barren in the knowledge of Christ_.
Doctrine 3. _Good workes are fruits that the faithfull should continually bring forth._
This is gathered therehence, that fruitfulnesse is both required and promised in this place. It is required therein, that the Apostle intimates, that this is necessary for the faithfull, to be fruitfull. It is promised thereby, that it is made as a benefit arising from vertues. Good workes are called _fruits_ by a metaphor, for the likenesse that they have unto the fruits of trees and plants. Now in naturall fruit many things are considered, which according to the Scripture must be applyed unto good workes. 1. That it be something agreeable to the nature of the seed from which it ariseth. 2. That it hath not only some good in it, but also perfections; hence flowers and leaves are not wont to be called fruits, although they come from the same seed that the fruits do, and be the last two that comes forth, and hath in it that perfection, that it is the end both of the seed, and all other things that arise from the seed before the fruit. 3. It is required also, especially in those that arise from good husbandry, that there be something that is desired and expected and will be acceptable to the husbandman, and master, or owner. All these things in the Scriptures are to be applyed unto good works, 1. That they be agreeable to the word of God, which is the seed, as it is in the Parables, _Matthew 13._ _Marke 4._ of the good seed: and good workes differ from tares, as grapes differ from wilde grapes, _Isaiah 5.2._ 2. That they have goodnesse in them. For bad workes neither are properly fruits according to Scripture, unlesse it be with an addition, _evill fruits_. Nor do they bring any fruit to their authors, _Romans 6.21._ They must also have perfection in their kinde: for as the seeds which are said in the parable to arise, perhaps unto the eare, yet because they did not come to just perfection, are said to have brought forth no fruits: so also Christians, which have only the flowers and leaves of profession, and not the solid workes of godlinesse, are accounted by God unfruitfull and barren plants. 3. Our workes also must answer the expectation of God, and that care which he hath taken in manuring our soules, _Isaiah 5.2._ _Luke 13.6,7._ & _20.10._ Although in all these things our good workes and fruits are alike, yet one thing may be observed, wherein they are unlike; namely, that whereas the profit of naturall fruits is wont to returne to the husbandman and master, the profit of these fruits redounds properly to those that beare them, _Romans 6.12._ Although hence also something redounds unto God our master, _Iohn 15.8._
_Vse_ 1. This may serve to condemne those, that bring forth no fruit, _Matthew 3.10._ _Iohn 15.2._ _Luke 13.7._ Much more are they to be condemned, that are like unto the cursed ground, and in steed of fruits bring forth thornes and briers, _Hebrews 6.8._ _Deuteronomy 32.32._
2. To exhort us, by all meanes to labour to bring forth good fruits, and so also that they may be answerable unto those meanes which God used towards us, to make us fruitfull, according to Gods expectation, and in that season wherein God expects them, and in that measure also which he expects, of some thirty, of some sixty, and of some an hundred fold.
Doctrine 4. _Without these fruits the knowledge of God is unprofitable._
For it is as it were choaked with thornes, or withered away.
_Vse._ This may serve to admonish us, to be so much the more carefull to bring forth fruit, that we may not heape up this sinne of barrennesse unto the other, by making the word of God void and of no effect.
Doctrine 5. _That we may be fruitfull, vertues must not only be in us, but also abound in us._
They are in us when we have gotten a habit of them; they abound, when we do seriously and diligently endeavour to make that habit more perfect.
* * * * *
Verse 9. _But he that lacketh these things, is blinde, and cannot see farre off, and hath forgotten that he was purged from his old sinnes._
The Analysis.
This is the second argument whereby the exhortation of the Apostle is confirmed; and it is taken from the disprofits that befall all those that are strangers to these vertues. And these disprofits are contrary to those profits whereof mention was made in the former verse. For the Apostle would say that they which have not these vertues, are quite barren and unfruitfull. But he doth not barely expresse this, but sets it forth by the causes thereof. And the causes are two, blindnesse and forgetfulnesse. For he that is blinde, must needs be barren and unfruitfull, and unfit to do those businesses especially, which require the eye sight: and he that forgets the benefit which he hath received, it is no wonder, if he bring forth no fruit worthy of that benefit. Their forgetfulnesse is set forth by the object or benefit which they should remember, that is, their purification from their old sinnes. By blindnesse in this place is meant, not the privation of their corporall sight, or of their naturall understanding, but of that spirituall perfection, whereby we come to the saving knowledge of those things that pertaine to the kingdome of God, and our eternall life. By those things that are _farre off_, are meant things truly spirituall, which as touching their nature and condition, are as farre off from carnall men as heaven is from earth.
The Doctrines arising here-hence.
Doctrine 1. _All that are destitute of vertue are spiritually blinde._
They are blinde in a twofold respect. 1. In respect of that naturall blindnesse, wherein all the sonnes of _Adam_ are born, like that man that was blinde from his birth, _Iohn 9.1._ And secondly, in respect of another adventitious blindnesse, which they have brought upon themselves by their sinnes, through the just judgement of God blinding those that will not see, like that sorcerer, _Acts 13.11._ upon whom the hand of the Lord seemes to have beene, to blinde him. The former blindnesse goes before as the cause, _viz._ the neglect of vertue; the other followes as the effect. And both of them appeares by those signes that corporall blindnesse doth.
_Reason_ 1. Because those men know not the speciall way wherein they should go.
2. They cannot see those stumbling-blocks that lye in the way, but continually stumble and fall.
3. They cannot so much as discerne the colours of those things which they handle, and therefore as it is, _Isaiah 5.20._ _They call evill good, and good evill_, &c. And one thing there is that addes to their misery more then is in those that are corporally blinde; namely, that they seeke not fit guides to leade them, as it is said of the sorcerer, that he did, _Acts 13.11._ for either they trust wholly to themselves, because they doe not know that they are blinde, _Apocalypse 3.17._ or else they follow some blinde guide, so that both fall into the ditch.
_Vse_ 1. This may serve to admonish us, to acknowledge our spirituall blindnesse, and to labour to get out of it. For it is in every one of us either in whole or in part. We should therefore thinke with our selves how great a misery it is to continue in perpetuall darknesse and in a most thick myst. Christ wept over Jerusalem for this their blindnesse.
2. To exhort us earnestly to pray unto God, who can open the eyes of our minde. The blinde man, _Luke 18.38._ never ceased to cry out, saying, _Iesus thou Sonne of David have mercy on me_, and when Christ asked him, what he would that he should do unto him, he desired nothing else, but that he might receive his sight, verse 41. So also in spirituall blindnesse, although a great part of it was cured in _David_, yet we see that he constantly prayes unto God, to open his eyes, _Psalms 119.18._ So also the Apostle saith, that he ceased not to pray for the faithfull, that the eyes of their understanding might be enlightned, _Ephesians 1.18._ This is the counsell of the holy Ghost, and of Christ, _Apocalypse 3.18._
3. To instruct us, never to think that we have received sight, untill we finde in our selves this study and labour to abound in vertue.
Doctrine 2. _The forgetting of Gods benefits is a great evill and sinne, and brings misery along with it._
For it is here attributed unto those, that are strangers unto vertue, not only as a sinne, but also as a great disprofit, and is opposed to that fruitfulnesse wherein the happinesse of the faithfull doth consist. It is a sinne, because it containes ingratitude in it, and that not the least degree of ingratitude; for though a man be mindfull of the benefit which he hath received, purposing to be thankfull for it, yet if he doth not render thankes, he is said to be ungratefull; yea, and though he doth render thankes, if he doth it coldly, and doth not endeavour to answer the merits of him that bestowed this benefit upon him, and the dignity of the benefit, he is not yet free from this vice; but if he doth quite forget the benefit which he hath received, then he is rightly said to be as it were twice ungratefull.
_Vse._ This may serve to admonish us, to beware of this kinde of ingratitude, and not to think our selves ungratefull then only, when we do repay evill for good, but also when we doe any way forget the benefit which we have received.
Doctrine 3. _God accounts him forgetfull of the benefits which he hath received, that is not effectually mindfull of them, that is, that doth not so remember them, as to live answerably._
This is gathered therehence, that fruitfulnesse and forgetfulnesse are opposed. For they are made immediately contraries, so that there is no _medium_ betweene them. _Deuteronomy 32.18._ The Israelites are said to have forgotten God for that reason only, because they had forsaken the true worship of God, and his due obedience, as it is explained, verse 15. So _Psalms 106.13._ where they are said to have forgotten God and his workes, as often as they murmured against him, although there is no doubt but if they had beene asked, they could have easily related the whole history of those things that God had done for them in Egypt. After the like manner are the words of Christ to be understood, when he asked his Disciples, whether they had forgotten the miracle of the five loaves and two fishes, intimating that it was a manifest token of their forgetfulnesse, that they were at that time so troubled about bread.
_Vse_ 1. This may serve to admonish us, not to rest satisfied with such a memory as consists in bare contemplation, which God accounts forgetfulnesse.
2. To exhort us, by all meanes to study this art of memory.
Which that we may the better do, let us observe these Rules.
_Rule 1._ That we do not slightly passe over the thought of these things, but look narrowly into the natures and circumstances of them. For the more plainly we come to understand them, the more firmely do we retaine them.
_Rule 2._ That having come to such a cleare knowledge of them, we should also call them to minde, so as to consider the efficacy of them; for the more they worke upon the affections, the stronger is the impression upon the memory: thence is it, that children are wont to remember many things, which others forget, because they use to admire all things as new and strange; and wee also doe not easily forget those things which we admire, as being things wherewith we are much taken, _Psalms 119.16._ _I will delight my selfe in thy statutes_, there is the affection; _and I will not forget thy word_, there is the memory flowing from the affection.
_Rule 3._ That we should alwayes carry a memoriall with us, whereby the memory of these things may be kept. _Numbers 16.40._ _This is a memoriall._ Now our memoriall is the word of God chiefly, which in that respect we should daily read and meditate upon.
Doctrine 4. _Our purification from sinne is a benefit never to be forgotten._
_Reason_ 1. Because it is very great in it selfe and its owne nature, seeing by it we are freed from the guilt and dominion of sinne, from the curse of the law, from the anger of God and eternall death.
2. Because it is of great force and efficacy to stirre us up to labour to be thankfull, and to abound in vertue, as here it appeares by the manner of arguing, which the Apostle useth. For that cause also _Paul_, _Romans 12.1._ and in other places exhorteth the faithfull _by the mercies of God_.
_Vse_ 1. This may serve to condemne those, that do either not think at all upon the mercy of God, and redemption through Christ; or else turne it into an occasion of sinne.
2. To exhort us, daily to meditate upon this benefit, and not to satisfie our selves, unlesse we are daily stirred up by this argument to the practise of piety.
Doctrine 5. _All the sinnes from which we are purged in Christ, must be accounted old, that is, out of use, forsaken, dead, never to be taken up againe._
* * * * *
Verse 10. _Wherefore, the rather brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall._
Verse 11. _For so an entrance shall be ministred unto you abundantly, into the everlasting kingdome of our Lord and Saviour Iesus Christ:_
The Analysis.
In these words is contained the conclusion of 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 our 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.
_Observation._ Here we may observe in generall, _That our exhortations must be seasoned with love and goodwill_; 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.
_Use_ 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, _Leviticus 19.17._
The Doctrines arising herehence.
Doctrine 1. _The assurance of our calling and election is a 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 us. 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 Timothy 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 Gods 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, _Numbers 11.5,6._ They are farre worse then the Prodigall Sonne, if they alwayes rest satisfied with the Swines 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, who, 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.
Doctrine 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 have an 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 are 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 things whereby we may be confirmed in that communion which we have with God.
_Vse_ 1. This may serve to comfort us, because the certainty and assurance of our calling and election is not only possible for us to attaine unto, but also commanded us; so that nothing is more pleasing unto God, then that we should labour to be more and more assured of these things: for this is the end both of the promise and the precept.
2. To reprove those, that either altogether neglect this primary duty of the faithfull, or take such slight care of it, that they must needs alwayes waver in their minds touching those things whereof they should be most assured. Dangerous is that doctrine of the Papists, that holds mens minds alwayes in suspense, both in life and death. For in life they accuse this firme confidence of presumption, and in death they leave wretched men in doubt, how long they shall be tormented in Purgatory.
3. To exhort us to this labour and diligence; and indeed this indeavour is inseparable from a true and lively faith: for look how it is amongst men; if one did beleeve that he had an inheritance left him by his Father, or any other, he would never be at quiet, till he had gotten it assured unto him, according to the lawes and customes of the countrey wherein he lives, so is it with the faithfull also touching these spirituall good things.
Doctrine 3. _All those, and those alone, make their election sure, that make their calling sure._
These two God hath joyned together, as the Apostle doth in this place, so that no man ought or may dis-joyne them. Hence election and calling are taken sometimes in the Scriptures for one and the same, as _1 Corinthians 1.26,27._ that which is called _calling_, verse 26. is called _election_, verse 27. There is indeed an outward and ineffectuall calling, which is many times separated from election, as when it is said, _Many are called, but few are chosen_. But effectuall and saving calling hath alwayes a sure connexion with election, as _Romans 8.30._ and _11.28,29._
_Reason._ Because this calling is nothing else but the operation of God, whereby in time he begins to execute that purpose of election, which he had decreed from everlasting.
_Vse_ 1. This may serve to reprove those, that are wont to boast of their election and predestination, when in the meane time they never looke after their calling or conversion, to demonstrate it either to themselves or others. It is presumption, whatsoever men say of their election, if they are not first assured of their calling.
2. To comfort all the faithfull that are penitent, converted, and called, because all those may and ought to be sure of their election.
Doctrine 4. _An endeavour to abound in vertue, and to do good workes is the only meanes to make our calling and election sure._
This is gathered from the words, _If ye do these things_.
_Reason_ 1. Because these are the proper effects of calling and election.
2. They are the causes of that knowledge which we have of our calling and election. For the knowledge and assurance of these things depends upon the reflex act of our understanding, whereby we see in our selves the markes and signes of effectuall calling, and consequently of eternall election. Hence this assurance increaseth and decreaseth in us, according as our endeavour to abound in vertues, and to do good workes is greater or lesser.
_Vse_ 1. This may serve to refute those, that teach that the assurance of election crosseth the practise of piety, whereas there is as great an agreement betwixt these, as is betwixt the effect and the cause, which absolutely agree.
2. To condemne those, that from this doctrine of the assurance of election, take occasion to cast off all care of piety: these are they that the Apostle speaks of, chapter 3 verse 16. _who being unlearned and unstable, wrest the Scriptures unto their owne destruction_. Although the election of God be sure in it selfe, yet no man is sure of it without the practice of piety. Then againe the certainty of election that is in God, makes this certaine, that no man shall ever be saved by vertue of election, unlesse there be in him the practise of piety: such words or thoughts are certaine tokens of a profane soule, which neither cares for election nor salvation, nor hath any feare of God. For whereas it is alike certaine with God, how long every one of us shall live in this world, yet there is none that cares not for his life, or useth not the meanes to live, unlesse he be quite mad: so from the certainty of election none concludes after such a manner, unlesse he be altogether profane.
3. To exhort us, to stirre up our selves more and more to do these things, whereby we shall receive so great fruit and benefit.
Doctrine 5. _By labouring to do these things we are fore-armed against the dangers of all temptations._
_If ye do these things, ye shall never fall._
_Reason_ 1. Because we are never led into temptation without our owne fault, and consequently without the neglect of this duty.
2. We are never led into temptation, unlesse we have first tempted God, by forsaking those meanes, whereby we might be upheld and preserved.
3. God can and will defend those that flye unto him, and that seeke him in his wayes. Hither tend those frequent promises, such as are _Psalms 15._ _the last words_, and _Psalms 16.8._
Doctrine 6. _The more we are freed from the fals of sinne, the more are we assured of our calling and election._
This is gathered from the opposition, which is made betwixt the assurance of our calling and our fals.
_Reason._ The reason is taken from the contrariety; for like as the more the darknesse is dispelled, the more the light increaseth, and on the contrary; so is it in these things.
Doctrine 7. _Look what progresse we make in grace and vertue, so much progresse do we make in glory and happinesse._
This is gathered from the connexion of the eleventh verse with the former, the force whereof consists in this, that by adding vertue unto faith, and knowledge unto vertue, we shall adde also something unto that participation, which we have in the kingdome of God: where it is to be observed that the same word is used in this eleventh verse, where he speakes of glory, that was used, verse 5. where he spake of vertue; there it was ♦ἐπιχορηγήσατε, here ἐπιχορηγηθήσεται.
♦ “ἐπιχωρηγήσατε” replaced with “ἐπιχορηγήσατε” and “ἐπιχωρηγηθήσετω” replaced with “ἐπιχορηγηθήσεται”
_Reason._ The reason is, because as in evill the sinne is never separated from the punishment, but in the sinne it selfe there is the spot or blemish, which is like unto misery; so also in good the obedience and vertue is never separated from the reward. For it hath alwayes joyned with it that consolation which pertaines to the reward of happinesse.
_Use_ 1. This may serve to comfort us against the afflictions of this life; for although the faithfull receive no reward from this world, by reason of the iniquity of men, but hatred, disgrace, contempt, and persecutions: yet they may rest well contented in this, that they shall not only receive an ample reward in the life to come, but also they shall receive it in some sort in this life present, _Matthew 5.10,12._ & _19.29._
2. To exhort us to labour to increase in piety, for as much as this labour is not in vaine, but hath its reward even in this present world, _1 Corinthians 15. last_.
Doctrine 8. _This happinesse consists in being made partakers of the everlasting kingdome of God._
By the _kingdome of God_ is meant properly that condition into which the faithfull are translated by their effectuall calling: now seeing there are no degrees of this condition, this kingdome is distinguished into the kingdome of _grace_, and the kingdome of _glory_. Into the kingdome of _grace_, because the preaching and ministery of the Gospell is the efficient cause thereof, therefore the Gospell it selfe is called in Scripture _the kingdome of God_, and because the Church is the proper subject of this state and condition, therefore the Church is also called _the kingdome of God_; and because spirituall grace hath the chiefe part in this condition, therefore that also is called the _kingdome of God_, _Romans 14.17._ but most properly the condition it selfe is _the kingdome of God_. And it is compared to a kingdome rather then to a Democracy or Aristocracy, or any other society.
_Reason_ 1. Because of the dignity and splendour which it hath.
2. Because the rule or governement is in the power of one. For although it is called sometimes the kingdome of God, sometimes the kingdome of our Lord Jesus Christ, as in this place; yet they are not made two Kings as touching the essence, but thereby it is shewed that he hath a singular charge in this kingdome.
3. Because the lawes and edicts of this society are altogether Kingly and Monarchicall; the seales also, and all things that pertaine to this government, beare the effigies as it were, or image of one King.
_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.
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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.
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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._
♦ “oweu” replaced with “owen”
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.
♦ “thar” replaced with “that”
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.
♦ “interpretaion” replaced with “interpretation”
_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.
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