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
into them from these fountaines and the word and Sacraments are as the channels Vse This may serve to informe us of the manner how we should seeke for grace viz. that we should alwayes go unto God in Christ because extra Christum out of Christ he is unto sinners not a God of grace and peace but of vengeance and a consuming fiâ—e Doct. 8. True faith is the instrumentall cause of grace and peace and of the multiplying of both whereby it is derived unto us Reason Because by knowledge in this place is meant faith For it is not meant a bare knowledge but something more which followes this knowledge therefore it is not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an acknowledging 2. Thereby is meant an effectuall knowledge such as there is no other taught us in the Scriptures but faith Now faith is signified by the name of knowledge because by the hearing and knowledge of the word it is usually begotten in us And faith is called the instrument of grace not as it is in God himselfe willing intending and ordaining spirituall good things unto us for so grace is the cause of faith but as the sense fruit and knowledge of this grace is communicated unto us For faith is so the fruit and effect of grace that it hath the first place and is the instrumentall cause of all following grace And this efficacy it hath in respect of the object which it layes hold of Iesus Christ because as we said before he is the beginning of all grace so that as Adam was the beginning of nature and the corruption thereof and that relation which we have unto Adam by naturall generation makes us partakers both of his nature and corruption so Christ was made the beginning of life spirituall and grace and that relation of faith which we have unto Christ in our regeneration makes us partakers both of the life and grace which is in Christ. Vse This may serve to exhort us 1. To have a speciall care of our faith if we would not be destitute of all the grace and peace of God This is it which the Apostle saith elsewhere above all take the shield of faith that is above all things get faith Ephes. 6. 16. This is it which is often pressed By faith we are saved by faith we stand by faith we obtaine the victory c. 2. To labour also for the increase of faith if 〈◊〉 desire the increase of grace and peace For grace is multiplyed by the multiplying of faith and the knowledge of God As in a house which is inlightned by the Sunne the more the windowes stand open the more it is filled with light so also in us the more our faith is increased the more is grace and peace increased in us Let that therefore be our daily prayer which was Christs Disciples Lord increase our faith Verse 3. According as his Divine power hath given unto us all things that pertaine unto life and godlinesse through the knowledge of him that hath called us to glory and vertue The Analysis THe scope of the Apostle in this verse is to confirme the faith of Christians touching the multiplying of grace and peace through the knowledge of God which he had wished unto them in the former verse And the argument is taken from the comparing of things alike as that particle According as intimates unto us The things compared are 1. The giving of peace and grace and 2. The consequent multiplying of them And of these he shewes that there is the same reason both in respect of the principall cause and the lesse principall or instrumentall cause so that the whole argument runs after this manner If God and our Lord Iesus Christ will give unto us grace and peace through the knowledge of him then will he also multiply unto us the same gifts by the same But the former is true Therefore the latter The Assumption is contained in verse 3. And it is not barely set downe but with an illustration although he addes some things to confirme the reason it selfe and our faith For in stead of grace and peace the Apostle here puts things necessary unto life and godlinesse and in the second place glory and vertue like as by life and glory he meanes the same thing that he did before by peace though in a different respect so also by godlinesse and vertue he means the same thing that he did before by grace The principall cause of this gifting he explains by the power which he hath which he cals divine the instrumentall he explaines by the object thereof namely Christ. For he argues from a singular effect which doth most of all pertaine to the thing it selfe namely to our calling glory and vertue The Doctrines arising herehence Doct. 1. Life and glory are contained in Christian peace For the condition that Christians are made partakers of by peace is called life in respect of that inward and permanent principle of the most perfect operations wherein consists mans felicity which is given unto all the faithfull And it is called glory in respect of the compleat happinesse which flowes from that principle and shall in its due time also appeare with outward splendour Vse 1. This may serve to informe and instruct us not to think meanely or contemptibly of the condition of faithfull Christians but to judge aright according to the nature of the thing viz. that the only life and chiefest glory is proper to them 2. To exhort us to preserve faith grace and Christian peace before all worldly things yea before this present life it selfe and the glory thereof because by our faith we shall obtaine a farre more perfect life and glory according to that of Christ He that loseth his life shall finde and obtaine a farre better life Doct. 2. Christian grace brings with it godlinesse and vertue For the same thing is called grace which is the effect of Gods favour it is called godlinesse as it hath God for its object and it is called vertue as it perfects a man in operation Vse 1. This may serve to instruct us not to boast of the grace of God unlesse we shew it by our godlinesse and vertue 2. To reprove and condemne those that either out of presumption or feâ—ned simulation do either separate grace from godlinesse or grace from vertue or vertue from either Doct. 3. All things necessary unto life and godlinesse are given by God unto the faithfull Now to make a gift perfect 3 things are required 1. That the gift which is given be made the receivers or his to whom it is said to be given for otherwise it is not a gift or a thing actually given but potentially only 2. That â—t be made his absolutely or irrevocably not conditionally that the gift it selfe should depend upon a condition 3. That the giver be moved for no other cause to give but to shew and exercise his bounty and liberality the more
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
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
ripened Vse This may serve to reprove those men that either through drunkennesse or sloth or the neglect of divine things or through too much care of earthly things doe not only come behind women but children also in sound knowledge and understanding Doct. 12. It is the husbands part to be meeke unto their wives and not to put them in feare Reas. 1. Because they are not servants but companions 2. Because their conjugall love should shew it selfe in all such duties Vse This may serve to admonish as well husbands as wives to beware of harshnesse and bitternesse Doct. 13. That duty which we owe unto all the coheires of grace and life eternall should direct and governe our particular duties towards our superiours inferiours and equalls Reas. 1. Because that is the principall duty to which all the rest are subordinate 2. Because that love doth vertually at least containe in it all vertues 3. Because the dignity which redounds from the relation to grace and eternall life makes all those that are partakers of that grace in some sort equall and therefore restraines contempt opposition and all kinds of injuries Vse This may serve to direct us in all parts of our conversation with Christian men to have chiefe regard to this duty Doct. 14. All our conversation as well in publique as in private should be so ordered that it should not hinder but rather further our Prayers This is gathered from the last words Reas. 1. Because otherwise we should wrong God himselfe in violating his honour 2. Because we should diminish at least our greatest comfort which depends upon our prayers Vse This may serve to admonish us to take heed therefore not only of the grosser sort of sins but also of contentions injuries perturbations and all those vanities by which we are made unfit to call upon the name of God aright Verse 8. Finally be ye all of one mind having compassion one of another love as brethren be pittifull be courteous V. 9. Not rendring evill for evill or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing The Analysis THe Apostle doth in these two verses briefely comprehend those duties which belong unto all sorts of men For because it would be too long particularly to describe all the particular vertues nor can there be such a doctrine delivered that should direct * every particular man in his duty * singules quà singulos as such a particular man as before it was delivered touching masters and servants wives and husbands therefore he doth here commend some generall duties unto all from which all particular ones will easily follow And the first of these is Concord 2. Mutuall sympathy 3. Brotherly love 4. Pitty 5. Courteousnesse 6. Christian Patience whereby we doe not only forbeare to curse those that curse us but also blesse them of which last duty as being the difficultest of all he gives a speciall reason which is taken from the end of our calling whereby we come to the possession of all blessings and as much as in us lyes ought we to communicate it unto others The Doctrines arising herehence Doct. 1. Concord is a vertue which all Christians should mightily labour for Reas. 1. Because God hath endued all those that are truly faithfull with one and the same Spirit and therefore with one heart as it were For they have received a new heart of one and the same making and nature 2. Because they propose unto themselves one and the same end and they should goe one and the same way unto that end 3. Because if there be any difference in other things which doe not belong unto that way they are not so great as that they should cause any discord For there may be some difference of opinions in many things without any discord or alienation of mens minds And if there be some difference about those things which doe belong unto that way a bearing one with another when they doe both earnestly desire the truth will preserve concord safe and sound betwixt those which are true Christians according to that of the Apostle Philip. 3. 15. 16. Vse This may serve to reprove those which for light causes are estranged from their brethren and turne the smallest difference even the least controversie into discord And how many are guilty of this fault and how closely it sticks unto them may evidently appeare by this that they cannot lay aside their anger and hatred no not for Gods sake for Christ sake and their owne salvation sake And this we may see in too too many when they forbeare to come to the Lords Supper by reason of those contentions which they maintaine betwixt themselves and their neighbours for they doe thereby shew that they cannot pray unto God to forgive them their trespasses as they forgive others that trespasse against them and therefore they seeme to love discord more then God himselfe and their owne salvation Doct. 2. There should be a sympathy betwixt Christians By which word is signified not only a fellow-feeling of one anothers troubles but also of one anothers good 1 Cor. 11. 26. Reas. 1. Because they are members of one body and all the members looke unto the good of the whole 2. Because the evill or good of one member doth in some sort redound unto the rest of the members by that neere union and communion which is betwixt them 3. Because the consent and concord of their wills commands this that whereof one doth rejoyce or grieve the other also should rejoyce and grieve Vse This may serve to reprove that Stoicall hardnesse which hath taken hold of mens minds whereby it comes to passe that they are no way sensible of the condition of others Doct. 3. Brotherly love is moreover greatly to be embraced which unto concord and Sympathy addes a will also and endeavour to doe good unto others as unto our brethren Reas. 1. Because we are brethren 2. Because love is the character of Christian brotherhood 3. Because love is the bond of perfection and the meanes of Christian edification Vse This may serve to exhort us to the exercise of this grace Doct. 4. To our love we shold joy no mercy which lookes only unto the good that is to be done Reas. 1. Because true love is by this meanes made most manifest when it is shewed unto those which cannot give us thankes 2. Because in this we doe imitâ—te our heavenly Father who is the Father of mercies 3. Because the same benefit is greater when it is bestowed upon one that is in misery then when it is bestowed upon another Vse This may serve to reprove those which seeme to love such men only from whom they may expect something Doct. 5. Together with our love and mercy we should joyne courteousnesse Reas. 1. Because true love and mercy proceeding from the enlargement of the heart fits and disposeth the whole man for the doing of good 2. Because
religion yet it doth diminish and weaken it 3. Because under the shew of some worldly profit pleasure or honour we do oftentimes admit of those things which betray and destroy our soules Vse This may serve to admonish us not to drown our selves in the things of this world but so to use the world as if we used it not 1 Cor. 7. 31. Doct. 3. We have such a spirituall enemy that we had need to watch and ward continually against him Reason 1. Because he is full of spirituall malice and craft 2. Because his diligence is answerable to his malice 3. Because he is most cruell seeking not to bring some small inconvenience upon us but our utter destruction Vse This may serve to admonish us never to be secure but day and night to be mindfull of that danger wherein we are Doct. 4. We must couragiously resist the Devill This is gathered from verse 9. Reason 1. Because he is such an enemy that we can make no peace or league with him 2. Because they which yeeld unto the devill give themselves up into his hands as being overcome 3. Because the courage of our minde to resist is a great part of spirituall victory Vse This may serve to exhort us to strengthen our mindes in all things to make this resistence Doct. 5. The chiefe power of resisting consists in a stedfast faith This is gathered from these words Whom resist stedfast in the faith Reason 1. Because faith layes hold upon Christ who overcame the devill and in him they lay hold of victory it selfe 2. Because saith laies hold of the truth of all the promises whereby the soule is invincibly fortified 3. Because faith seeing it is the foundation of all grace if it be stirred up and strengthened it confirmes and strengthens also all the other vertues Vse This may serve to direct us to have a speciall care to raise and build up our faith Doct. 6. The examples of other beleevers doe make much for the confirmation of our faith in afflictions other temptations Reason 1. Because thereby it appeares that such conflicts are not contrarie to faith and pietie 2. Because therehence we have a cloud of witnesses to shew that at length we shall obtaine the victorie by faith Vse This may serve to direct us to stablish our mindes more and more by such meditations Doct. 7. All those things which we desire either for our selves or for others unto salvation we must aske of God This is gathered from verse 10 compared with the foregoing verse For all those things which the Apostle had before required of the faithfull he doth now at the end of the Epistle in their name crave of God and he askes it with discretion as appeares by that particle But as if he should have said Although all these things which I have proposed unto you by way of admonition exhortation and consolation are duties which you ought necessarily to do yet it is not to be expected that you shold accomplish it by your own strength I do therefore call upon God which you likewise should alwayes do that he would increase his grace more and more in you whereby you may receive both to will and to do all these things Reason 1. Because of our selves we can doe nothing that is good 2. Because in such like purposes and endeavours we are letted and hindred by divers temptations and such as are most strong through our infirmitie 3. Because all our spirituall life proceeds from God and of him should we aske it Vse 1. This may serve to admonish us not to rest in good purposes and intentions but alwayes to seeke for grace from God to accomplish the same happily 2. To direct us when we reade heare and meditate upon Gods word to water it as it were with our prayers that it may be fruitfull Note By such conclusions of the Apostles wherein they do close up their Doctrine with prayer the Ministers especially are warned and admonished after their Sermons to desire God to give both themselves and the people grace to observe those things which they have learned in the Sermon and others also are admonished diligently and earnestly to seek the same both in publick with the Minister and in private by themselves Doct. 8. We stand in need of manifold grace As it is set forth by divers words in the text Make perfect stablish strengthen settle which may be thus distinguished that to make perfect is to adde those degrees of grace which are yet wanting to stablish is to protect and defend from temptations and dangers to strengthen is to give inward power and strength and to settle is to fasten the root it selfe of grace more and more Reason 1. Because all those good things which we have we have but in part 2. Because we are assaulted by continuall temptations and are over and above prone to revolt 3. Because great and manifold is that perfection whereunto we are called Vse This may serve to admonish us not to rest in the beginninge but by much prayer to aske much grace of God Doct. 9. God is the fountaine and author of all grace For this title is given unto God in this place because it is most agreeable to the petition for manifold grace For Holy Men in their prayers day hold of that in God and propose those titles of God unto themselves which make most for the furtherance of those prayers which they make Reason 1. Because God hath in himselfe infinite riches of grace 2 Because grace is not given but by grace and not for any merit of our own 3. Because every degree and all kinde of grace is revealed and exhibited unto us by God in the Gospell Vse 1. This may serve to direct us to build up our selves in this beliefe of Gods grace 2. To admonish us not so to rest in that grace which we have received as if there were nothing farther to be looked after because God is God not of this or that particular grace but of all grace Doct. 10. The chiefe effect of this grace which is in us is our calling Reason 1. Because before our calling we lye in sinne and spirituall death 2. Because by our calling we come to the hope of eternall glory who hath called you into his eternall glory as it is in the text 3. Because in our calling wee are ingrafted into Jesus Christ that by him we are brought unto this glory who hath called you unto eternall glory in Iesus Christ as it is in the text Vse 1. This may serve to admonish us to labour to make our effectuall calling more and more sure 2. To exhort us to give God all the thankes for this calling and to leade a life answerable thereunto which seemes to be aimed at in the text viz. that for this eternall glory whereunto we are called we should contemne all worldly things whether good or evill Doct. 11. The sufferings of this life are not repugnant to the
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