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
the Apostles exhortation as it is intimated in the first word Wherefore Now because the conclusion and the question must alwayes be the same as touching the thing it selfe although they differ in some respects there is no doubt but the Apostle here concludes the same thing which he had before verse 5. propounded to himselfe to be concluded viz. That they should give all diligence to adde to their faith vertue c. And as repetitions in the Scripture are not wont to be vaine nor bare but for the most part with some usury or increase so also in this place he doth not barely repeat the exhortation to labour for vertue but he doth illustrate this endeavour and labour by the proper office thereof that is by the confirmation of our calling and election so that he doth both repeat the exhortation and also adde a new argument and that a most weighty one to presse it the more after this manner If by the exercise of good workes ye make your election and calling sure then should ye most of all apply your selves thereunto but the former is true Therefore The assumption is laid downe in the text and proved by a double argument 1. By removing the contrary or Apostasie which is most opposite to the assurance of ou election and calling and is alike opposite also to the exercise of vertue and good workes which is shewed in these words If ye do these things ye shall never fall wherein is such a reason contained if ye shall never fall then ye will have your calling sure The second argument is taken from the felicity adjoyned which is set forth by the proper cause thereof that is by the abundant entrance into the everlasting kingdome of Christ. And this argument strengthens both the conclusion and also the foregoing argument after this manner If ye have abundant entrance into the everlasting kingdome of Christ then ye shall never fall but hold your calling sure But if ye labour to be vertuous and to do good workes ye shall have abundant entrance into the everlasting kingdome of Christ therefore if ye labour to be vertuous and to do good workes ye shall never fall but have your calling sure But before we consider the conclusion it selfe which the Apostle layes downe there comes the manner to be observed how he doth propound it that so it may worke the deeper Now the manner is shewed in that title which he gives unto the faithfull when he cals them brethren which is not only a title of good will but of some speciall and singular love such as useth to be betwixt these men that are most neerly joyned together Obser. Here we may observe in generall That our exhortations must be seasoned with love and good will but more especially it affords us this Observation That there is not a more brotherly office then to stirre up and bring those that we love to labour and endeavour to lead a Christian life Reason 1. Because by this meanes they are delivered from the greatest evils Iames 5. 20. 2. Because they are made partakers of the greatest good as it appeares in the text Vse 1. This may serve to admonish us to take in good part such exhortations and admonitions that are given us whether they be in publick or in private 2. To exhort us to season our exhortations and admonitions after this manner and so to be more frequent in these duties For oftentimes he that neglects these duties shewes that he doth hate his brother and is his enemy they being proper to brethren and the neerest and dearest friends Levit. 19. 17. The Doctrines arising herehence Doct. 1. The assurance of our calling and election iâ—â—thing greatly to be desired This is gathered from the text because Peter in this exhortation presupposeth some such desire in the faithfull and then stirres them up to a more fervent and earnest desire of it Reason Because our happinesse and all spirituall good things are greatly to be desired and they depend upon this assurance of our calling and election For election is the free love of God whereby he intends saving grace or supernaturall blessings unto uâ— Our calling is the manifestation of that love by the application of this saving grace The assurance of both consists 1. in Gods unchangeable purpose 2 Tim. 2. 19. The foundation of God standeth sure 2. In the effectuall operation which those blessings of God have in us as in that place of Timothy that foundation hath this seale that whosoever cals on the name of Christ should depart from iniquity 3. In assurance of faith confidence and experimentall knowledge which we come to have both of Gâ—ds purpose towards us and the effectuall and saving operation thereof in our hearts Vse 1. This may serve to condemne those that have no affection at all unto these spirituall good things but rest well pleased in the things of this world They are like unto the rebellious Israelites who more desired the Onions and Garlick of Egypt then the Milke and Honey of the promised Land or the celestiall Manna Numb 11. 5 6. They are farre worse then the Prodigall Sonne if they alwayes rest satisfied with the Swâ—nes husks and never desire the bread that is in their fathers house Luke 15. 16. 17. 2. To exhort us to labour for a spirituall hunger and thirst after these spirituall good things God himselfe shewes us the best meanes whâ— when he would stirre up the people of Israel to desire the promised land forthwith commended unto them the riches of the land wherewith it did abound so also should we alwayes set before our eyes those innumerable blessings which depend upon our calling and election Doct. 2. It belongs to our duty to make this our calling and election sure Give diligence Not as they are in the purpose of God but as they havean effectuall operation in us whereby they are certainly manifested and sealed unto us and this is the reason why our calling is set before election for although election be eternall in God and our calling be in time yet we come to know our calling before our election and the knowledge of our election depends upon the effectualnesse of our calling Reason 1. Because although God himselfe causeth this yet he doth it partly by morall perswasions and by those meanes wherein our endeavour is required 2. Because there arâ— no effects of our calling and election which are not also our effects because God makes us to doe them 3. Because that very thing which God doth in this kinde we are in some sort said to doe if we beg it of him by continuall prayer 4. Because Gods confirmation of it is such that it requires also the like confirmation of us God confirmes our calling and election by his promise his covenant Sacraments oath and spirituall pledge And these things do in like manner require of us our promise and vow to cleave unto God our covenant faith and endeavour and all those