let us not faint c. and Chap. 7. v. 1. Doct. 6. This corruption of sinne beares rule in the world This is gathered herehence because this is the true description of corruption made by the Apostle Vse This may serve to exhort us 1 not to love the world too much This use the Apostle makes of it 1 Iohn 2. 5. â— Not to fashion our selves according to this world Rom. 12. 2. Doct. 7. Lust is the essentiall cause of this corruption which is in the world For it is not from the fabrick of heaven and earth nor in any created substance but in the naughty affections and dispositions together with the actions flowing therehence so that every man carries this world in his owne bowels And the reason why this wickednesse is signified by concupiscence or lust is Reason 1. Because in mans conversion to worldly and unlâ—wfull things sinne is more manifest then in a simple aversion from God 2. Because this desire of unlawfull things is most contrary to that affection which we should have towards God and divine and heavenly things Vse This may serve to exhort us to use great diligence to subdue and root out our own lusts and concupiscence Verse 5. And besides this giving all diligence adde to your faith vertue and to vertue knowledge Verse 6. And to knowledge continence and to continence patience and to patience godlinesse Verse 7. And to godlinesse brotherly kindnesse and to brotherly kindnesse charity The Analysis Now the Apostle comes unto that which he chiefly aimed at in this Epistle and the scope of the Epistle is shewed expresly Chap. 3. verse 1. namely to stirre up the pure mindes of the faithfull by way of remembrance and verse the last more distinctly that they should grow in grace and in the knowledge of our Lord Iesus Christ. This same thing he proposeth in these verses 5. 6 7. and confirmes it in the rest of the Chapter and in the two following Chapters he vindicates it from those things which crosse this purpose namely the seducings of false teachers chap. 2. and the derisions of prophane scoffers chap. 3. Now his scope and purpose as it is explained in these three verses is to exhort the faithfull to apply themselves wholly to those duties that are answerable to the faith which they have obtained and do professe And those duties are set forth 1. By the common conditions and all the properties of the vertue and duty and 2. By the species or kindes of vertues and duties The common conditions and properties of vertue are foure which are usually called cardinall vertues Iustice Prudence Temperance and Fortitude Justice is here signified by the name of vertue because it doth most neerely belong to the efficacy of vertue to be according to the rule which is generall justice Prudence is signified by knowledge because prudence and Christian wisdome consists in the practicall knowledge of Gods will Temperance is called continence because this is generall temperance if a man contains himselfe or abstaines from those intisements whereby he may be withdrawne from his duty Fortitude is meant here by patience because this is true Christian fortitude patiently to suffer all afflictions and to persist in his duty notwithstanding all afflictions These are such conditions that they should be in every duty which if they be they make every duty compleat nor can any of them be away without hurting of the vertue and duty The kindes of duties are two godlinesse which containes the duties of the first table and charity which belongs unto the second table which charity is determined by a speciall manner whilest it is called also brotherly love whereby we love those that are joyned in the same faith with us Concerning these duties the Apostle proposeth first the common act that we should use in them namely adding as he saith adde Secondly The manner how we should use this act namely giving all diligence where both the manner and the degree is shewed the manner is diligence the degree is all diligence Thirdly the end and scope of the act and duty in these words besides this or hereunto that is to that end of which hee had spoken before viz. that wee might be made partakers of the Divine Nature and have grace and peace multiplyed The Doctrines arising herehence Doct. 1. Our endeavours must be joyned to our prayers and to the operation of Gods grace This is gathered herehence that the Apostle saith we must labour for that very thing which he wished unto us and so proposed unto us to be prayed for and which he said the grace of God did worke in us Our endeavours must be joyned unto our prayers Reason 1. Because otherwise we cannot have a sincere desire in our prayers without which our prayers are in vaine for what we sincerely desire that also we do alwayes labour to attaine 2. Because our prayers themselves do bind us to such an endeavour For in every prayer there is a promise and vow wherein we promise unto God that we will seeke that which we aske of him so that to aske any thing of God without such an endeavour is not only to take Gods name in vaine but also plainly to mock his Majestie Our endeavours also must be joyned with the grace of God because grace tends thereunto both to afford us strength to endeavour and also to stirre us up to exercise that strength Vse 1. This may serve to reprove those slothfull men which wish for many things and after their manner also ask them of God but yet will not move so much as their finger to obtaine them these men are like that slothfull man that the wiâ—e man describes Prov. 22 13. and elsewhere where the slothfull man carries his hand in his bosome c. 2. To exhort us daily to be mindfull of this obligation when we pray unto God for the forgivenesse of our sinnes for deliverance from temptations for newnesse of life or any other thing let us constantly also use our endeavours to attaine these ends Doct. 2. Our endeavours must alwayes tend to the increase of the grace which we have received This is gathered therehence that the summe of our duty consists in adding the reasons are divers Reason 1. Because that is imperfect which we have while we remaine in this life we are in a state of progresse and edifying not of rest or perfection Ephes. 4. 12 13. 2. Because that which we have â—eceived is given unto us to be an earnest a pledge and the â—â—rst fruits of that which we yet looke and seek for 3. Because it cannot be that we should rightly esteeme the grace that we have received if we do not labour to attaine the highest degree thereof but rest contented with the benefit that we have received and never look for any more of that kinde 4. Because we cannot keepe that which we have received if we doe not labour to increase it for as the vitall heat doth alwayes
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 Vse 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 Apoc. 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 Isay 5. 8. so should we also joyne faith to faith obedience to obedience charity to charity Doct. 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 Matth. 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 Vse 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 dâ—ligence Doct. 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 splendid 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 Doct. 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 Vse 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 Doct. 6. The perfection of vertue depends upon knowledge This is gathered from that To vertue adde knowledg 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 â—udge aright of good and evill iâ— 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 Epist. 2. Chap 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 Doct. 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 Ephes. 4. 18. Vse 1. This may serve to reprove those that are puffed up with knowledge when in the meane time they shew by their intemperance that they know nothing yet as they ought to know 1 Coâ— 8. 12. 2. To exhort us to use all our knowledge to the governement of our affâ—ctions and manners Doct. 8. Patience must be joyned with continence to the perfection of vertue By patience we meane that grace whereby we continue and persist in well-doing although we are crossed by many grievous things Therefore it includes in it patience constancy and stablenesse of minde or Christian fortitude Continence strengthens vertue against alluring intisements and patience against all adversity so that vertue is quite perfected if it be grounded on faith directed by knowledge and strengthened on the one side by continence and on the other side by patience Vse 1. This may serve to reprove the lightnesse and inconstancy of men who indeed professe themselves to be studious of vertue and yet can beare no thing to keepe vertue whole and intire 2. To exhort all good men to prepare themselves to beare all afflictions for vertue sake and a good conscience Doct 9. Godlinesse is the chiefe and most necessary of all vertues By godlinesse we meane true religion towards God and a minde wholly given to the true worship of God Reason 1. Because it hath the noblest object that is God himselfe 2. Because it doth most of all perfect all other vertues whiles it refers them and all their acts to a divine beginning and a divine end For godlinesse subjects the minde to God in all things so that it acknowledgeth God to be the author of all good from whom every good and perfect gift commeth and makes him the chiefest good and the last end to whom all our actions are to be directed Vse 1. This may serve to reprove those that attribute so much to some morall and humane vertues that they preferre them before godlinesse 2. To exhort us continually to exercise our selves both in publick and in private to increase this godlinesse in our mindes Doct. 10. With Godlinesse towards God we should joyne love towards our neighbour Reason Because godlinesse it selfe commands and begets this love For we love our neighbour with Christian love when we love him for Gods sake not for our own or any worldly respect Now godlinesse produceth this love towards our neighbour 1 Because it teacheth us to obey Gods Commandement who hath commanded us to love our neighbour 2 Because it teacheth us to love the image of God and every gift of God in our neighbour 3 Because it brings us to imitate God himselfe in the communicating of good Therefore godlinesse which is separated from charity is not true godlinesse and that charity which is separated from godlinesse is not true charity but either hypocrisie or some humane civility Vse 1. This may serve to exhort us to shew and adorne our godlinesse towards God by our love towards our neighbour 2. To reprove those that make shew of much godlinesse towards God when in the meane time they take all occasions to wrong their neighbours if so be they might by any means advantage themselves thereby Doct. 11. This love should be extended unto all men but chiefly to be used towards the brethren For so they are distinctly set downe verse 7. Brotherly kindnesse and charity Both of these is proper and peculiar to Christians For the Christian alone loves all even his enemies and he alone also loves the brethren that is the household of faith We should love all 1. As they are partakers of the same naturall good with us 2. As they are capable also of the same spirituall good And we should love the faithfull also as they are partakers of the same spirituall good with us Vse This may serve to exhort us to edifie our selves in this charity which is the character of Christianity Verse 8. For if these things be in you and abound they make you that ye shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ. The Analysis HEre the Apostle begins to confirme the exhortation which he had before made to adde vertue to faith and knowledge c. And he confirmes it by a twofold argument 1. The first is taken from the benefit which is joyned to these vertues whereunto he exhorte them 2. The second from the disprofit which followes the privation or absence of them The first is laid downe verse 8. the second verse 9. The benefit proposed is contained in these words they make you that ye shall neither be barren nor unfruitfull where by a negation is meant the contrary affirmation namely that by these vertues they shall be quick and active and also fruitfull which benefits are explained by the primary efficient cause which is the knowledge of our Lord Jesus Christ and the secondary cause which are the vertues themselves whereunto he exhorts them And these vertues he explaines according to that way which he had intimated before in the exhortation touching the manner and touching the degree touching the manner that they be in you touching the degree that they abound The Doctrines arising herehence Doct. 1. There are spirituall benefits arising from vertues whereby the faithfull are stirred up to labour for vertue This is gathered from the scope of this verse and from the connexion which it hath with the former exhortation These benefits are such that they cannot be understood by carnall and worldly men but the faithfull do not only understand them but also seeke for them with great and continuall diligence Otherwise this argument which the Apostle useth to the faithfull would have beene altogether uneffectuall But these benefits are such that they make men rich not in this world but in the Lord 1 Tim 6. 18. Luke 12. 21. Vse This may serve to reprove those earthly men which are not moved with such arguments but covet the gaine profits and pleasures of this life and savour not those things that belong to the kingdome of God Doct. 2 It is a great benefit to the faithfull and so they esteeme it if they can be ready to do good works This is gathered from that they make you that ye shall not be barren that is not idle or slothfull in the profession of religion Reason 1. Because it is the greatest misery for men to be reprobate unto good workes 2. Because by this readinesse to do good the faithfull come to obtaine their desires 3. Because by this meanes the life spirituall is exercised and increased For as all life is the beginning of operation and tends unto operation so also
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 nâ—eds 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 â—aith 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 Doct. 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 Cor. 1. 26 27. that which is called câ—lling 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 〈◊〉 Rom. 8. 3â— and 11. 28. 29. Reason Because this calling is nothing else but the operation of God whereby in time he begins to â—â—â—cute that purpose of election which he had decreed from â—vâ—â—lasting Vse 1. This may serve to reprove 〈◊〉 that are wont to boast of their election and predestination 〈◊〉 in the meane time they never looke after their calling 〈◊〉 to demonstrate it either to themselves or others 〈…〉 whatsoever men say of their election if they 〈…〉 assured of their calling 2. To comfort all the faithfull that are penitent conâ—eâ—â—ed and called because all those may and ought to be sure of thâ—â—â— election Doct. 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 these 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 crossetâ— 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 c. 3 v. 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 nonâ—â—â—â—t 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 Doct. 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 Psal. 15. the last words and Psal. 16. 8. Doct. 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 Doct. 7. Look what progresse we makein 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vse 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
which they handle and therefore as it is Isay 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 Apoc. 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 cuâ—ed in David yet we see that he constantly prayes unto God to open his eyes Psal. 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 Ephes. â— 18 This is the counsell of the holy Ghost and of Christ 〈◊〉 3. 18. 3. To instruct us â—ever to think that we have received sight untill we finde in our selves thâ—s study and labour to abound in vertue Doct. 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 Doct. 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 Deut. 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 Psal. 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 hath 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 Psal. 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 Numb 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 Doct. 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 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 Rom. 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 Doct. 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 word is contained the conclusion of
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 Vse 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 â—hem 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 Doct. 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 Rom. 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 Cor. 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 Doct. 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 owe uâ—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. Doct. 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 Matth. 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 Doct. 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 Mat. 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 Vse 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