where there is found to be the chiefest reason to stirre it up Doct. 15. Regeneration that is common to all the faithfull is a strong argument to provoke them to love one another This is gathered from the end of verse 22. and the beginning of the 23. where this reason is given why they should love one another because they are borne againe Reas. Because by this regeneration all the faithfull are brethren begotten by the same Father of the same blood and partakers of the same spirit Vse This may serve to exhort us to be mindfull all this argument and to give it roome and power in our hearts so that we may upon occasion say as Abraham did Gen. 13. 8. Let there be no strife betweene me and thee for we are brethren and to admonish others also in those words of Moses Act. 7. 26. Sirs Ye are brethren Why doe ye wrong one another Doct. 16. The word of God is the incorruptible seed or principle of this regeneration This is gathered from the 23. verse Reas. 1. Because it is the word of God as it is in the Text which liveth and abideth for ever whose nature it resembleth in this that the operation thereof is not momentany or temporary but it abideth for ever 2. Because to speake properly it is the word of eternall life Iohn 6. 68. for the end and use thereof is to bring men to eternall life 3. Because where it is once truly received it never faileth Iohn 4. 14. Vse 1. This may serve to refute the errour of those which hold that they that are truly regenerated usually fall away from the grace of God and so are borne againe and againe after they have beene regenerate This is contrary not only to the promise and covenant of God that he will keepe the faithfull that they shall not depart from him Ier. 32. 40. and to that comfort which Christ gives his members that no man shall pluck them out of his hand Iohn 10. 28. But also to the operation of the spirit in the hearts of the faithfull and to the nature of the life it selfe that is communicated unto them which is incorruptible and eternall as it is in the Text. 2. To comfort us against all those feares and terrours that may arise from the consideration of our own infirmities for although of our selves we are continually falling to corruption yet there is something borne in us if we be truly faithfull which is incorruptible and shall abide unto eternall life 3. To exhort us to carry our selves answerable in all Christian duties that is to be constant and incorruptible in performing them and this is it at which the Apostle doth especially aime at in this place when he stirres up the faithfull to a fervent and constant love one of another by this argument because they are borne againe by the incorruptible word Doct. 17. The condition wherein the faithfull are put by this incorruptible regeneration of the word is farre more excellent then all the glory of this world This is gathered from verse 24 25. where there is a comparison made betwixt flesh grasse the flower of grasse and the glory of man on the one side and the word of God on the other not as the word is considered in it selfe but as it is received by the faithfull and translates them into the kingdome of God Reason Because as it is in the text there is nothing in all the world but vanity that quickly falleth away whereas the word of God endureth for ever Vse 1. This may serve to exhort us to make more precious account of the word of God and of his kingdome then of all the world and that not only in respect of our selves but of others also as the Apostle doth in this place extoll the word of God and the condition of the regenerate above all the things of the world that by this confideration among others he might move the faithfull to esteeme of others that are regenerate more highly and to love them more fervently then all the things of the world 2. To comfort us in that God of his bounty and grace hath advanced us to such a dignity Doct. 18. We ought to have a singular respect unto this dignity and excellency in the word of God as it is preached unto us by the Gospell This is gathered from the 22 verse at the end Reason 1. Because the same word of God is preached unto us that is so much commended by the Prophets Apostles and by Christ himselfe as it is in the Text this is that word 2. Because it makes much unto our salvation as it is preached unto us Vse This may serve to admonish us not to satisfie our selves with some generall esteeme of the word as many are wont to doe that are weary of the word that is preached unto them and loathing it do reject it but religiously and reverently to receive the word that is preached unto us as the eternall word of God Chapter II. Verse 1. Wherefore laying aside all malice and all guile and hypocrisies and envies and evill speakings Verse 2. As new borne babes desire the sincere milke of the word that ye may grow thereby Verse 3. If so be ye have tasted that the Lord is gracious Verse 4. To whom comming as unto a living stone disallowed indeed of men but chosen of God and precious Verse 5. Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifice acceptable to God by Iesus Christ. Verse 6. Wherefore it is contained in the Scripture Behold I lay in Sion a chiefe corner stone elect precious and he that beleeveth on him shall not be confounded Verse 7. Vnto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner Verse 8. And a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto also they are appointed Verse 9. But ye are a chosen generation a royall Priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darknesse into his marvellous light Verse 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy THe same exhortation that the Apostle had before proposed he doth here againe repeat and presse and that not simply and barely but by that principle and meanes whereof there may and ought to be very good use made For by occasion of those things which he had lately spoken of the word of God he stirres up all the faithfull to the right use of this word by whose helpe they might persist and grow in that grace wherein they stood The occasion and connexion of this exhortation with the words going before is intimated in that phrase or particle
Wherefore The exhortation it selfe is to a desire or love of the word of God which he had before commended verse 2. Which exhortation he doth so lay downe that in the first place he shewes that the vices which are contrary to this duty must be laid aside and taken heed of which aâ—e five malice guile hypocrisies envies evill-speakings verse 1. And in the second place he gives reasons agreeable thereunto to stirre us up unto this duty to wit a desire of the word The first reason is taken from the use or effect of this word in respect of them that it makes much for the edification of the faithfull and this Use is allegorically set forth verse 2 where the regenerate faithfull are compared to infants newly borne and the word to sincere milke and the edification which is made by the word is compared to that action which infants obtaine by the use of wholesome milkâ— The second reason is taken by a continuation of the same allegory from the object of the word which he proposed to be tasted and that is God himselfe and our Saviour Jesus Christ whose perfection and fitnesse for edification is declared Verse 3 where he is said to be gracious and is confirmed also by the experience and testimony of all the faithfull who are said to have tasted this graciousnesse ibid. if so be yee have tasted that the Lord is gracious In the explication of this affection that ought to be set upon our Lord Jesus Christ as the primary object of this word the Apostle continues from Verse 4 to the 11. Where in the first place the affection and duty it selfe of comming unto Christ and adheâ—ing unto him by faith is proposed verse 4. To whom comming And then the reason of this duty is allegorically declared to wit that Christ is the foundation of the spirituall building that liveth for ever Ibid. as unto a living stone and the faithfull are the parts of the building or of the spirituall house that is to be built upon this foundation at the beginning of verse 5. And he doth further illustrate both parts of this reason The first concerning the foundation or subject he doth declare by divers arguments when he saith that it was disallowed of men but yet chosen of God and precious verse 4. The second concerning the parts of the building that are joyned to it he doth illustrate urge from the effects which are allegorically also set forth to wit that by this comming unto Christ as unto the foundation the faithfull are not only made a spirituall house as the temple wherein sacrifices acceptable to God are offered up but they shall also be the Priests that shall offer up spirituall sacrifices acceptable to God through Iesus Christ verse 5. This that hath beene spoken of the saving effect of Christ as our Saviour which redounds unto all the faithfull the Apostle doth confirme by the testimony of Scripture verse 6. Which testimony he doth explaine and apply by the contrary affections and manners how contrary sorts of men carry themselves towards Christ that is the believers and the unbelievers To the believers Christ is said to be precious verse 7. at the beginning because they put their whole trust and confidence in Christ and consequently give him the honour of the true Messias and Saviour but to the unbelievers he is a stone of stumbling and a rock of offence verse 7 8. Because being offended at his humility they do not receive him as their Saviour whose infidelity he doth illustrate by the antecedent decree of God whereby it was ordained verse 8. at the end Whereunto also they are appointed As on the contrary the condition of the faithfull is illustrated First by the secret election of God that was the cause thereof verse 9. at the beginning Secondly by the dignity which they obtaine by faith by vertue of this election to wit that they are a royall Priesthood an holy nation Gods peculiar people Thirdly by the end and use of this dignity to which they are called which is to shew forth the praise of God verse 9. at the end Fourthly by comparing the state that is unlike it wherein they were before their calling to this state of excellency and dignity whereinto they are now put by their calling unto faith in Christ verse 10. The Doctrines arising from hence are these Doct. 1. The right use of the word of God is the proper meanes to increase grace This is gathered from the connexion of this exhortation with that which went before For when the Apostle had before exhorted to constancy in grace and to obedience in holinesse and to brotherly love by a reason also taken in the last place from the worde of God whereby as of incorruptible seed all the faithfull are regenerated here in the beginning of this Chapter he commends unto us the right use of that word as the proper and only meanes to perfect all those things Reas. 1. Because the word is the instrument chosen by God and sanctified to that use 1 Cor. 1. 21. 2. Because the word especially of the Gospell is the ministration of the Spirit who is the authour and sinisher of every grace 2 Cor. 3. 6. 8. 3. Because the word shewes us the good and perfect will of God Rom. 12. 2. 4. Because it furnisheth a man unto every good worke 2. Tim. 3. 17. Vse 1. This may serve to refute some fanatick hereticks that neglect the word of God and looke for immediate revelations and dreame of a greater perfection then is contained in the word 2. To exhort us to give diligent heed unto the word of God in all things untill we come to the end of perfection in heaven 2. Pet. 1. 19. Doct. 2. If we meane to use the word of God aright wee must have our minds ready and willing to lay aside all those vices that are contrary to the power of the word This is gathered from the 1. verse Where five remarkeable vices are propounded to be laid aside denyed and mortified before the word can have its due effect in our hearts Reas. 1. Because as the matter if it be not fitly prepared cannot receive the forme neither can the field if it be not manured cherish the seed to bring forth fruit So neither can the heart of man if it be not subdued by repentance receive the word of God with profit 2. Because such a purpose to forsake all that is contrary to the word of God is the first beginning of that saving operation which the word of God doth make wheresoever it begins to be received and whereby it makes way for it selfe to perfect all operations Vse 1. This may serve to condemne those that will be hearers of the word of God but so that they will not forsake their accustomed sinnes 2. To admonish us not to take this thought and purpose into our minds in the generall and once only at our first conversion but upon all occasions
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. Doct. 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 noe 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 deâ—â—red 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 Matth. 13. Marke 4. of the good seed and good workes differ from â—ares as grapes differ from wildegrapes Isay 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 〈◊〉 Rom. 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 Isay 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 Rom. 6. â—2 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 Hebr. 6. 8. Deut. 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 Doct. 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 Doct. 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 Doct. 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