Verse 1. _The Elders which are among you I exhort, who am
also an Elder, and a witnesse of the sufferings of
Christ, and also a partaker of the glory that shall
be revealed._
Verse 2. _Feed the flock of God which is among you, taking the
oversight thereof, not by constraint, but willingly:
not for filthy lucre, but of a ready minde._
Verse 3. _Neither as being Lords over Gods heritage: but being
ensamples to the flock:_
Verse 4. _And when the chiefe Shepheard shall appeare, ye shall
receive a crowne of glory that fadeth not away._
The Analysis.
HERE is a speciall exhortation propounded towards the Elders, that they
should performe their duty and office in a holy manner. The duty in
generall is set downe to be, to feed the flock, whereof they were made
overseers, by a diligent oversight and care of them, verse 2. at the
beginning. And withall it is described by 3 conditions that are in a
speciall manner required therein, which are set forth by a dehortation
from the three contrary vices, that are opposed to those three
conditions. 1. The first condition is, willingly to feed the flock; the
contrary vice whereunto is, to do it by constraint. 2. To do it readily
and freely: the contrary vice unto this, is, to seeke after filthy
lucre thereby. 3. Not only in doctrine, but in example of life to go
before the Church; the contrary vice whereunto is, to Lord it over the
Church. This duty being thus declared and described, they are perswaded
unto it by the reward that is adjoyned, which for that cause all
faithfull shepherds do receive, verse 4. at the end. Which reward is
set forth both by the internall nature of it, that it is a crowne of
glory that fadeth not away; and by the authour and giver of it, to
wit, that the chiefe Shepherd our Lord Jesus Christ, will give it; and
also by the time of this giving of it, when the chiefe Shepherd shall
appeare, that is, at the last day of judgement. Now this exhortation,
that it might be the more effectuall, and might worke the more upon
them, is urged and set forth by the person of _Peter_, who was the
ministring cause thereof, 1. From the parity and fellowship of the
same duty, as Peter an Elder prayed the other Elders to do their duty.
2. From the knowledge which he had and the testimony which he could
give of the afflictions of Christ, which he suffered for the Church,
the remembrance whereof should stir up all shepherds to a diligent care
of the Church. 3. From that certaine expectation which he had of the
glory to come, which glory he promiseth to all shepherds in the name of
the chiefe shepherd.
The Doctrines drawne herehence.
Doctrine 1. _Those exhortations are most effectuall which are
propounded in an humble manner._
This is gathered from verse 1. where the Apostle prayes, not commands,
in humility and charity. So _Philippians 1.9._ _1 Timothy 5.1._ He
prayes the Elders also as a fellow Elder, although he was placed in a
higher degree, as Apostle.
_Reason_ 1. Because by this manner of doing it appeares, that he which
exhorts doth not aime at his owne good, but the good of another.
2. Because by this manner of doing his zeale shewes it selfe to be the
purer.
3. Because he, to whom such an exhortation is made, is honoured thereby,
and so takes it the easier and better.
_Vse._ This may serve to direct us, in all our exhortations and
admonitions to have respect unto this.
Doctrine 2. _It makes the exhortation the more effectuall, when a man
speakes out of certaine judgement and communion of affection._
This is gathered herehence, that _Peter_ makes way for his exhortation,
in that he was a witnesse of the sufferings of Christ, and so had a
certaine knowledge of those things which belong unto Christ, and that
he was partaker of the same glory; and therefore he was affected after
the same manner himselfe, as he desired they should be.
_Reason_ 1. Because knowledge gives ability and authority, and
communion of affection addes zeale and charity to the exhortation.
2. Because these two will take away those objections, which usually
hinder the efficacy of the exhortation; namely, either that he gives
his judgement of things that he doth not know, or else at least he is
an unexperienced man, of whom it may rightly be said, _If thou wert
here, thou wouldest thinke otherwise_.
_Use._ This may serve to direct us to get knowledge of those things
which we exhort others unto, and affections also answerable thereunto.
Doctrine 3. _Men should be exhorted in a speciall manner unto those
duties, which belong unto their proper or particular functions or
callings._
This is gathered from verse 2. where the shepherds are exhorted to feed
the flock.
_Reason_ 1. Because every mans particular function is that condition
wherein God hath placed him to advance his glory.
2. Because a mans faithfulnesse is most of all made triall of in that
condition.
3. Because the duties of our generall calling should be exercised in
every Christians particular condition.
_Vse._ This may serve to admonish every one to take greatest care of
those duties which are proper to his calling or condition.
Doctrine 4. _It is the proper duty of a Shepherd, to feed the flock
that is committed to his charge._
This is gathered from verse 2.
_Reason_ 1. Because the shepherds are appointed for the edification of
the Church: now to feed is nothing else, but to use all meanes that are
appointed by God to procure the edification of the Church.
2. Because Pastors are properly given to the faithfull that are
converted, who as new borne babes should be nourished and brought up
with milke and food, untill they come to perfection.
3. Because the overseers of the Church should take most care of
those things, that are most necessary for the Church; but it is most
necessary for the faithfull being imperfect, to have their spirituall
life preserved and increased by feeding.
_Vse._ This may serve to admonish, 1. The Ministers not to thinke that
it is a light or common duty that lies upon them, but that the very
life of the Church doth in some sort depend upon their labour and
Ministery, and therefore so to carry themselves, as befits and becomes
so great a duty.
2. The people, not to expect from their Ministers vain and light things
which might tickle their eares, but to come to a Sermon as to the Lords
Table, and seeke for spirituall food to feed their soules unto
everlasting life.
Doctrine 5. _Pastors should performe their duties willingly, not by
constraint._
This is gathered from the same verse. Now by constraint is meant that
forcing which proceeds from outward things, whereby a man performes the
part of a Minister in some sort, either to avoid poverty, or disgrace
and infamy, or the censure of others.
_Reason_ 1. Because that which is done by constraint, comes not from
the heart as from an inward principle, nor from the Spirit sanctifying;
and therefore it is not a duty pleasing and acceptable unto God.
2. Because that which comes not from the heart, and is not done
willingly, is done only perfunctorily and for fashion sake, not with
that diligence and care which God requires.
3. Because that which proceeds not from the heart and the deerest
affection of the soule, doth not usually worke upon other mens mindes,
and therefore is not effectuall to the edification of the Church, which
is the end of the Ministery.
_Use._ This should admonish us, to look not only to the understanding,
but also to the disposition of the will and heart in the Ministers of
the Church.
Doctrine 6. _They should do the same of a ready minde, not for lucre._
Now by _lucre_ is meant all kinde of worldly profit, which men acquire
unto themselves, either in doing the thing, or in getting fame, or in
gaining friends, and the like.
_Reason_ 1. Because that which depends upon lucre or some such like end,
must necessarily be applyed thereunto, and this is to corrupt the word
of God, _2 Corinthians 2.17._
2. Because that which depends upon mutable things, that also it selfe
is mutable and inconstant.
3. Because he which seeketh after lucre, is not a Minister of God, but
of Mammon.
_Use._ This may serve to admonish, 1. The Ministers, not to follow
after lucre. 2. The people not to suffer their Ministers to be tempted
by poverty, and so to be the lesse cheerefull and ready in performing
their duty, _Hebrews 13.17._
Doctrine 7. _The affectation of Lordlinesse should be far from Christs
Ministers._
This is gathered from verse 3.
_Reason_ 1. Because they are called to meere service, not to
Lordlinesse.
2. Because Christ himselfe, whose Ministers they are, did purposely
live amongst men as one that serveth, that he might leave an example
unto those that should minister unto others in his name, _Luke 22.27._
3. Because the worke wherein they are imployed, is not subject to the
command and authority of men. For men cannot command religion, but only
perswade unto it.
4. Because the Lordlinesse of Ministers alienates mens mindes from
their testimony, because they neither willingly subject themselves to
such as affect Lordlinesse, and they suppose too that those men, whom
they see to study their owne glory and power, do neither look after the
glory of God, nor the good of the Church.
_Vse._ This may serve to admonish all Ministers, to take heed not only
of all affectation, but also all shew of Lordlinesse. Now these men
have a shew of Lordlinesse, 1. That would have others in some sort
to depend upon their authority. 2. Those that prescribe something as
necessary to be believed or done, which is not taken out of Gods word.
3. Those that expound the will of God it selfe too imperiously, having
no regard to the infirmity of those with whom they have to doe.
Doctrine 8. _Ministers should go before the people not only in doctrine,
but in example also._
This is gathered from verse 3.
_Reason_ 1. Because they are called to feed the flock with all their
strength; and therefore they should edifie the Church not only by their
words, but by their deeds also.
2. Because a wicked life doth either utterly destroy their preaching,
or at least much weaken it.
3. Because a good example is of a singular force, in that it sheweth
that that very thing may be done, which he preacheth should be done.
4. Because it takes away all prejudice out of mens minds, and all
suspicion of affecting Lordlinesse and vaine glory, when they see
Ministers seriously to do that, which they propound and perswade others
to do.
_Vse._ This may serve to exhort, first, the Ministers, to labour to
leade an exemplary life. Secondly, the people, to imitate the good life
of their Ministers, for therefore are they proposed as examples. The
common vices contrary to this duty, are: 1. That many observe those
things only in their Ministers, which they may carpe at or calumniate,
and not those things which they should take notice of, with intention
to imitate them. 2. That many imagine that there is a speciall kinde of
holinesse belonging to Ministers, which others are not bound to labour
for. 3. That many excuse their wicked courses by this pretence, that
they are Lay-men, not Ecclesiasticall or Clergy-men.
Doctrine 9. _Ministers should expect the just reward of their labour
and care, not from men, but from Christ._
This is gathered from verse 4.
_Reason_ 1. Because Christ is the chiefe shepherd, and Lord of the
flock, as it is in the text.
2. Because they must expect many injuries from men, and those good
things which doe happen, are not such, or so highly to be esteemed of,
as that they should depend upon them.
3. Because they will labour to please him most, from whom they expect
their reward. Now they should please Christ, not men.
_Vse._ This may serve to comfort godly Ministers against those troubles,
which they finde men to make against them.
Doctrine 10. _Their reward is a crowne of eternall glory._
_Reason_ 1. Because glory is the reward of the faithfull for all kinde
of obedience towards God: Now in the Ministery there is a speciall
kinde of obedience.
2. Because those that did strive or runne lawfully in a race, there was
wont to be a Crowne set before them; so for those that carry themselves
well in the exercise of the Ministery, besides the glory common to all
the Saints, there is a speciall kinde of addition prepared, which is
like as it were a crown.
_Vse._ This may serve to exhort Ministers, couragiously to contemne all
temporary ignominy and disgrace for this Crowne of eternall glory.
Doctrine 11. _This Crowne of glory shall be fully given at Christs
second comming to judgement._
_Vse._ This may serve to admonish us, patiently to persevere unto the
end.
* * * * *
Verse 5. _Likewise ye younger, submit your selves unto the
elder: yea, all |of you| be subject one to another,
and be clothed with humility: for God resisteth the
proud, and giveth grace to the humble._
Verse 6. _Humble your selves therefore under the mighty hand of
God, that he may exalt you in due time._
Verse 7. _Casting all your care upon him, for he careth for
you._
The Analysis.
The Apostle having in the former verses described the duty of the
Elders towards the Church or the younger sort, and perswaded them
unto it, he doth there-hence conclude the duty of the younger towards
the elders by a comparing of things that are alike unto it, as the
first word of the 5 verse shewes unto us, _Likewise_. This duty is in
generall pointed out by subjection, which is set forth by the other
duty, that is due not only to the Elders, but also to all the members
of the Church, by reason of that nature which it hath common with the
former; and it is also called subjection in those words, _yea, all |of
you| be subject one to another_. Now this subjection as well unto the
Elders as unto all, is first described what kinde of subjection it
ought to be, to wit, not only outward, but proceeding from the inward
subjection of the soule unto God, _be clothed with humility_. And
that it is meant of humility towards God may be gathered from verse 6.
Secondly, He doth perswade them also unto this humility: 1. Because
it is an ornament of the minde; that by the way. 2. From Gods blessing
adjoyned, which followes thereupon, _God gives grace unto the humble_,
which is illustrated by Gods curse contrary thereunto, that fals upon
the proud, _God resisteth the proud_. Thirdly, he doth urge and presse
them unto this subjection towards God, verse 6. _Humble your selves
therefore_; and he shewes the proper reason of this subjection, which
is the mighty hand or omnipotency of God: and withall hee explaines
that reason, which he had before propounded concerning the blessing
and grace of God towards the humble, to wit, that by that grace they
shall be exalted: the time of which exaltation is marked out, that it
shall be in due time, _that hee may exalt you in due time_. In the last
place by anticipation of a close, but weighty objection, whereby this
subjection is usually made very difficult, he shewes the true manner
thereof, to wit, that it should be joyned with that confidence, which
casts all care upon God, so that no feare or worldly care can hinder
this subjection, which confidence he doth perswade them unto by that
effectuall providence which God hath over the faithfull for their good,
verse 7. at the end, _For he careth for you_.
The doctrines arising herehence.
Doctrine 1. _There is the like duty of the people towards their Pastors,
as there is of the Pastors towards the people._
This is gathered from verse 5 at the beginning. _Likewise ye younger_.
Now by the younger in this place is chiefely meant the flock, which
depends upon the Pastors, because the Pastors and Presbyters were for
the most part chosen of those that were elder in age, and therefore the
greatest part of the flock consisted of youngers. Now their duty is
said to be like, not for that it is in the same kinde, that the people
should guide their Pastors, as the Pastors do guide the people, but
because there is the like reason of both their duties.
_Reason_ 1. Because the same God and Lord both of Pastors & people,
hath imposed and prescribed to both their duties.
2. Because that relation which is betwixt the Pastor and people,
requires a mutuall intercourse of duty.
3. Because the Pastors labour and care is made void, if the people do
not in some sort answer the same.
4. Because the Pastors care and labour, tending to the salvation of the
people, deserves it.
_Use._ This may serve to reprove those that are very curious and rigid
in exacting their Pastors duty, when in the meane time they are nothing
carefull of their own dutie.
Doctrine 2. _The duty of people towards their Pastors consists chiefly
in subjection._
_Reason_ 1. Because their Pastors are set over them in Gods name.
2. Because faithfull Pastors propound nothing else to themselves to
observe, but the will of God, whereunto subjection and obedience must
necessarily be yeelded.
3. Because in the calling of their Pastors, they did either expresly or
covertly at least promise this very thing.
_Vse._ This may serve to reprove those that come unto Sermons, as
Judges, to play the Criticks, not to subject themselves to the will
of God, and such as cast off all discipline as an intollerable yoke.
Doctrine 3. _There is a kind of subjection also due unto all
Christians._
This is gathered from these words, _Be yee all subject one to another_.
_Reason_ 1. Because as occasion shall serve, we should humble our
selves to performe the meanest offices unto our brethren.
2. Because we should submit our selves unto the private admonitions of
our brethren.
3. Because we should with all patience beare all the infirmities of our
brethren.
_Vse._ This may serve to reprove the arrogancy and pride of men, which
cannot endure any such subjection.
Doctrine 4. _Humility is a great ornament._
_Reason_ 1. Because humility is a singular vertue, and in some sort the
foundation of all the rest.
2. Because it makes us acceptable unto godly men, to whom in this
regard we are made more profitable.
3. Because it doth greatly commend us in the sight of _God_, when for
his sake we are subject not only to our superiours and equals, but also
to those of the lowest degree.
_Vse._ This may serve to refute all those, that seeke for honour and
reputation by arrogancy; and shunne humility as it were a vile debasing
of a mans selfe.
Doctrine 5. _God resisteth the proud._
_Reason_ 1. Because the proud resist the will of God.
2. Because they seeke unfitting things, or at least not after a due
manner.
3. Because whatsoever proceeds from pride, turnes to the dishonour of
God, to whom all subjection is due.
_Vse._ This may serve to condemne proud men.
Doctrine 6. _God giveth grace to the humble._
_Reason_ 1. Because the promise of grace was made to humility.
2. Because humility is the disposing and fitting of a man for to
receive grace.
3. Because only the humble men have a worthy esteeme of Gods grace.
_Vse._ This may serve to exhort us, greatly to labour for humility.
Doctrine 7. _The strength and power of God should stirre us up to
subjection towards him._
This is gathered from verse 6 at the beginning.
_Reason_ 1. Because it were madnesse to resist the Almighty.
2. Because Gods omnipotencie is the protection of those that humble
themselves before him.
_Vse._ This may serve to admonish us, not to suffer our selves so much
as in thought to be led away from our obedience towards God, but from
the meditation of Gods omnipotency and our own infirmity to increase
daily more and more in humility.
Doctrine 8. _God will exalt the humble in due time._
This is gathered from verse 6 at the end.
_Reason_ 1. Because glory is the reward of obedience.
2. Because they glorifie God, and therefore God will exalt them
according to his promise, _Those that honour me, I will honour_.
_Vse._ This may serve to direct us, to seek for true exaltation by
humilitie and submission.
Doctrine 9. _They that humble themselves before God, may safely, and
also should cast all their care upon God._
This is gathered from verse 7.
_Reason_ 1. Because this is Gods covenant, that he will be alwayes
all-sufficient unto them that walke before him.
2. Because God by a singular care and providence watcheth over those
that have a care of his glory, & seek his kingdome, as it is in the
text, _He careth for you_.
_Vse._ This may serve to comfort all the godly, because God hath freed
them from all care; and they should imbrace this libertie by true faith,
and putting their trust in him, and apply it to themselves.
* * * * *
Verse 8. _Be sober, be vigilant: because your adversary the
Devill, as a roaring Lion walketh about, seeking whom
he may devoure:_
Verse 9. _Whom resist stedfast in the faith, knowing that the
same afflictions are accomplished in your brethren
that are in the world._
Verse 10. _But the God of all grace, who hath called us into
his eternall glory by Christ Iesus, after that ye
have suffered a while, make you perfect, stablish,
strengthen, settle you._
Verse 11. _To him be glory and dominion for ever and ever. Amen._
The Analysis.
For conclusion of the whole Epistle, to the foregoing exhortations
there is added one generall one, which doth most neerely belong to
the scope of the Apostle, to wit, that notwithstanding all opposition,
difficulty, and temptation, they should constantly persist and go
forward in that grace, which they had received. Now this care is
described, 1. by two duties, which belong to the due manner thereof,
sobernesse, and vigilancy. 2. The necessity of these duties is shewed
by the grievous danger, to which otherwise they should be exposed. And
this danger is set forth by the efficient cause thereof, the Devill,
of whom the Apostle makes a description to that purpose: 1. By the
opposition and enmity which he hath against us; in respect whereof he
is called, _our adversary or enemy_. 2. By the manner and degree of
that enmitie, that it is joyned with cruelty, _as of a roaring Lion_.
3. That besides this cruelty there is over and above in him very great
diligence and greedinesse to do us hurt, in these words: _seeking whom
he may devoure_. Now the Apostle gives us warning, that we must not
yeeld to this enemy and danger which he threatens us, but resist it,
verse 9 at the beginning, which is nothing else, but not to suffer
our selves to be removed by his temptations from the grace of God:
and the chiefe meanes of this resistance he shewes to consist in
the stedfastnesse of our faith; which faith may in this respect be
wonderfully confirmed by the example of our brethren in the world,
who have experience of the like afflictions and temptations of Sathan.
Agreeable to this exhortation he addes a prayer verse 10. Because the
successe of all our endeavours depends upon the grace and blessing of
God: And in this prayer he beseecheth God to strengthen the faithfull,
and make them perfect in all grace, at the end of the verse, _make
you perfect, stablish, strengthen, settle you_. The arguments whereby
he confirmes their faith that they shall obtaine this petition, are
two: 1. The all-sufficiencie of the grace of God in it selfe, in which
respect this title is given unto God, that he is the God of all grace.
2. The communicating of this grace in the calling of the faithfull,
in these words: _who hath called you_: the grace of which calling is
shewed, first, by the end and scope, that it is, to partake of the
eternall glorie of God. Secondly, by the principall cause, _in Christ
Iesus_. Thirdly, by the condition that goes before the accomplishment
of this calling, and properly belongs to this exhortation of the
Apostle unto constancie in afflictions, to wit, because we are so
called unto eternall glorie, that in the meane time we must suffer
afflictions, _after that ye have suffered a while_. In the last place
upon occasion of this prayer he addes a religious doxologie, glorifying
God, verse 11. wherein is contained both the last end of that petition,
and a confirmation of the same that it shall be heard; as also an
indirect exhortation to the faithfull, to bend all their care thereunto,
to glorifie Gods name really and effectually, by persisting in the
grace of God.
The Doctrines arising here-hence.
Doctrine 1. _We had need to watch continually. Be vigilant._
_Reason_ 1. Because sinne and danger doth naturally steale upon us, if
we do not resist it.
2. Because we cannot do our duty without diligent care and labour, and
therein consists the manner of watching.
3. Because if we could avoid danger, & obtain our desires, if we did
not seeke it with care and diligence, it would be no praise to us, nor
peace of conscience.
_Vse._ This may serve to direct us, to imitate watchmen, which watch
and ward to keepe the Citie; the like diligence should we use in
keeping our soules, to examine all that goes in and out, our thoughts
affections, words, and actions, together with the occasions of them,
what they are, whence they came, and whither they tend.
Doctrine 2. _That we may watch as we ought to do, it is required that
we should be sober._
Now by sobernesse is meant the moderation of our affections touching
all worldly things.
_Reason_ 1. Because the cares of this world do so burthen the soule,
that they leave no place for spirituall cares.
2. Because the care of the world doth draw and distract the minde,
so that although it doth not altogether exclude 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 Corinthians 7.31._
Doctrine 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.
Doctrine 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.
_Use._ This may serve to exhort us, to strengthen our mindes in all
things to make this resistence.
Doctrine 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 faith 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.
Doctrine 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.
Doctrine 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 ♦should 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.
♦ “shold” replaced with “should”
_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.
Doctrine 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 beginnings,
but by much prayer to aske much grace of God.
Doctrine 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 lay 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.
Doctrine 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.
Doctrine 11. _The sufferings of this life are not repugnant to the
comfort of this glory._
_Reason_ 1. Because we suffer but a while: for although the time of
affliction may seeme long, yet it is but short, if it be compared
either with eternall death, which the wicked shall suffer, and we
have deserved; or with eternall glory whereunto we are called.
2. Because these afflictions are the way, whereby according to Gods wil
we come unto glory.
3. Because glory it selfe appeares the more glorious for the
afflictions going before.
_Use._ This may serve to comfort us against all the sufferings of this
life.
Doctrine 12. _For this grace of God we should give all glory unto God._
This is gathered from verse 11.
_Reason_ 1. Because therein consists our thankfulnesse.
2. Because therein also consists the perfection of the work of grace.
_Vse._ This may serve to admonish us, not to give place to
luke-warmenesse, but to make such high reckoning of the saving grace of
God, that upon every mentioning thereof our mindes should be stirred up
sincerely to glorifie the name of God, and alwayes endeavour so to do.
The end of the first Epistle.
Illustration: (‡ decoration)
A BRIEFE ANALYSIS
of the Second Epistle Generall of
Saint PETER.
CHAPTER I.
Verse 1. _Simon Peter, a Servant; and an Apostle of Iesus
Christ, to them that have obtained like precious faith
with us, through the righteousnesse of God, and of our
Saviour Iesus Christ._
Verse 2. _Grace and peace be multiplied unto you, through the
knowledge of God, and of Jesus our Lord._
The Analysis.
SUCH kinde of writings, as well Ethnick or profane, as sacred,
are usually divided into three parts, whereof the first is, the
Superscription, Salutation, and Preface. 2. The Epistle it selfe.
3. The Subscription or Conclusion. But more accurately me thinks,
we may say, that the preface and conclusion are only adjuncts of the
Epistle, which depend upon the Epistle it selfe, and are also usefull
thereunto. But in this Epistle only one of these adjuncts is used,
namely, the Preface. For there is no subscription made, or any such
conclusion, as is used in the Epistles of _Paul_, and in the first of
_Peter_. The Preface is contained in foure verses, and it consists of
two parts, a salutation, and a confirmation of the salutation: that in
the two first, this in the third and fourth verse. In the salutation
there are those three things expressed, which are in every action;
namely, the agent, the action it selfe, and the object of it. For so is
there the person saluting, the persons saluted, and the salutation it
selfe. The person saluting is described, first, by his name adjoyned.
Secondly, by his office adjoyned, and that both generall, that he
is a servant of Jesus Christ, and speciall, that he is an Apostle of
his. The persons saluted are described by a speciall adjunct, which
is in stead of the forme, namely, by faith: which faith is set forth,
first, by a comparison of the like, that it is like precious with the
faith of the Apostles. 2. By the principall efficient cause, God and
Jesus Christ. 3. By the meanes thereof, _viz._ righteousnesse. The
confirmation of the salutation containes, 1. the good that is wished,
which consists of two parts, _Grace_, and _peace_. 2. The degree and
quality of this good, _be multiplyed_. 3. The helping cause of this
multiplication of good, which is _the knowledge of God and Iesus
Christ_.
This is the Analysis.
As for the person, he hath a double respect. For he is here considered
as the Author of the Epistle, and also as the Author of the Salutation:
in the former respect we have these Doctrines.
Doctrine 1. _The very names of Christs famous Disciples, were
heretofore of great force for the confirmation and advancement of the
truth in the Church._
For to that end did the Apostles usually set downe their names in the
Epistles, which they wrote unto the Churches.
_Vse._ This may bee for exhortation, that we also according to our
abilities should labour so farre with those amongst whom we live, that
our names may be like precious ointment, and may make something for the
edification of others.
2. It may serve to reprove those, which so carry themselves, that they
are a disgrace to godlinesse, and to the Church.
In the latter respect the person yeelds us this observation.
Doctrine 2. _The salutation of the Apostles and Ministers of God is
more highly to be prized._
_Reason._ Because it is not only a good and godly prayer, as are
the salutations of all the faithfull, but it is also a ministeriall
application of the good things which God communicates unto us by
them. For it proceeds not only from a pious affection, but from their
singular office and duty.
_Vse._ This may serve to admonish us, not to neglect or contemne such
blessings, whether they be publick or private.
Doctrine 3. _It is an honourable title, if a man be rightly and
deservedly called a servant of God or Christ._
_Reason._ Because the chiefest men in the Church of God alwayes gloried
in this title; not only the Apostles and Prophets, but also Kings and
Princes, as we see in _David_.
_Vse._ This may serve to comfort poore Christians that have no titles
whereof to boast. For if they be the servants of God and Christ, they
have no cause to envie others, or to complain of their owne condition.
Now that it may be knowne who are the servants of God, we must know
that there are two things, as it were essentiall to a servant, 1. To
depend upon his Masters will and pleasure, for direction in his worke.
2. To referre all that he hath to the use and profit of his Master, not
to his owne. So also every faithfull servant of God, 1. depends wholly
upon God for the direction of his life, not upon himselfe and his
owne counsell, nor upon the examples and customes of the world, much
lesse upon the suggestions of the flesh and the devill. 2. He referres
himselfe and all that he hath to advance and set forth the glory of God.
Doctrine 4. _Those servants of Christ which are called Apostles, have
the chiefest authority in the Church of God._
For that is the reason why _Peter_ saith that he is an Apostle of
Jesus Christ. All the faithfull are Christs servants, but they are not
Apostles: even the ordinary Ministers themselves, although in a large
sense they may be called Apostles and Embassadours of Christ, yet not
in that sense as _Peter_, _Paul_, and the like are called. For the word
_Apostle_, in this and the like places, signifies not only an Embassage,
but a singular priviledge or prerogative in that embassage. Now the
priviledge of the Apostles above other Ministers consists in these
foure things: First, In the manner of the embassage, _viz._ that they
were called neither of men, nor by men but immediately of Christ.
Secondly, in the office imposed upon them by vertue of this embassage,
_viz._ that they were chiefly sent to plant Churches, to feed and
build them up. Thirdly, in the object whereabout their labour should
be imployed, _viz._ that they were sent not to any one Church, but to
divers, and for the conversion of the whole world. Fourthly, in their
gifts and assistance of the Spirit, which alwayes accompanied this
their embassage, _viz._ because in executing this their office, as well
in preaching as in writing, they were freed from all errour. As in the
Creation of the world God first made light, and afterwards set some
lights in the Firmament of Heaven to give light upon the Earth: So also
in the re-creation and restitution of the world, God first gave light
in Christ himselfe, who was the Sonne of Righteousnesse, as he is
called in Scripture, and afterwards ordained the Apostles, as great
lights, to bring this light upon the Earth. And this is it which our
Saviour saith unto them: _Ye are the light of the world._
_Vse_ 1. This may serve to exhort us, to give God thanks, that he hath
not left us in darknesse, to wander at uncertainties, but hath set up
these shining lights for us, by whose meanes we might be directed unto
heaven.
2. To admonish us, to observe also and believe those things which they
have prescribed us. For we must receive the writings of the Apostles
after the same manner, as we should receive Christ himselfe, if he were
with us on earth.
3. To refute the Pope, who brags that he is an Apostle, and hath
Apostolicall authority, (whereupon also he cals his seat at _Rome_,
Apostolicall,) when as he hath not so much as one of those conditions,
which are necessarily required to make an Apostle.
Hitherto of the person saluting. It followes now to speak of the
persons saluted, where we have these Doctrines.
Doctrine 1. _The Apostles wrote not properly to the unbelievers, but to
the Church._
For so here and elsewhere are they described to whom the Epistles are
sent.
_Reason._ Because the preaching of the Gospell, not the writing, is
the effectuall meanes of conversion. The writing and reading do more
properly serve for the confirmation and edification of those that are
converted, then for the first conversion.
_Vse._ This may serve to exhort, first of all, that they will
principally apply themselves unto Sermons. Secondly, those that have
received some benefit by Sermons, that they would also diligently apply
themselves to the reading of the Scripture, that they might more and
more confirme and edifie themselves.
Doctrine 2. _Faith is the proper marke of difference, whereby the
Church is distinguished from all other societies._
For therefore are the Christians here described by faith, that they
may be distinguished from all other men: and the same which in other
Epistles are wont to be called the elect, the called, the Churches of
God, those which are in God the Father, and in Jesus Christ, are in
this place barely called the faithfull.
_Use._ This may serve to admonish us, if we will make our calling
and the condition of our salvation sure, then to labour especially
to obtaine faith, and also to increase it more and more.
Doctrine 3. _The faith of Christians is a most precious profession._
Therefore it is here called _precious faith_; and in the former Epistle,
Chapter 1. verse 7. _faith_ is said to be _more precious then gold that
perisheth_.
_Vse_ 1. This may serve to exhort us, to make more account of faith
then of all worldly things, according to that of Christ: _What shall
it profit a man to gaine the whole world, and lose his owne soule, or
faith?_
2. To comfort poore Christians which have no possessions in this world.
For if they have true faith, they have that which is more excellent
then silver and gold.
Doctrine 4. _The faith of common Christians is as precious as was the
faith of the Apostles._
Which is not to be understood of the degree or quantity, but of the
nature or quality.
_Reason._ Because the faith of all Christians layes hold of the same
good, _viz._ Christ and his benefits. Hereupon _Paul_ cals it common
faith: for as one that is sick of the Palsie, that taketh some precious
thing with a shaking hand, doth possesse it as well as the other, that
is strong; so the faithfull, though they be weake, if they do truly lay
hold of Christ, have him to be their Saviour as well as they that are
most strong.
_Use._ This may serve to comfort weake Christians; for if they have
true faith, though it be but like a graine of Mustard seed, they have
the same comfort that the Apostles themselves had. If they be truly
knit unto Christ, though it be but with a slender thred as it were,
yet they hold Christ as well as they that are tyed unto him with the
strongest cords: which yet is not so to be taken, as if we were not to
seeke for a stronger and surer faith; for although the weake possesse
the same good that the strong do, yet they have not the same fruit and
benefit of this possession.
Doctrine 5. _The cause of this precious faith is not in any man, but in
the righteousnesse of God and Christ._
Now by righteousnesse is not meant any recompence of desert; but the
faithfulnesse and truth of the promises, which depend upon the meere
goodnesse of God. And these promises made unto _Abraham_ himselfe, that
his seed should be as the starres of heaven, and the sand of the Sea,
out of all nations; and they were afterwards often repeated by the
Prophets.
_Use_ 1. This may serve _to refute_ those, that ascribe it unto mans
free will; so that first they make the calling of the faithfull to be
uncertaine, as if the promises of God could be made void; and then they
take away the glory it selfe of mans conversion from God, and give it
unto man.
2. _To exhort_ us, to give God thankes, for this so incomparable a good.
The Doctrines that arise from verse 2.
Doctrine 1. _All spirituall good things, are contained in these two
words, Grace and peace._
For by _Grace_ is meant both the free favour of God, and also the
application and manifestation thereof in the hearts of the faithfull,
by the operation of the holy Ghost, in the word and Sacraments. And by
_peace_ is meant quietnesse of mind, which is the fruit of grace. So
that _Grace_ is the first benefit, and _Peace_ the last. And therefore
all benefits that passe betweene are included therein, as in two
extreames. Hereupon in all the Epistles almost the Apostles prayer
and salutation is contained in these two: To _Timothy_ and _Titus_,
he addes _mercy_ also, _Grace, mercy and peace_. But that is only an
application of the same thing, which is signified by grace, and for
a peculiar reason is added in those Epistles, because _Timothy_ and
_Titus_ wanted a speciall kind of grace, in respect of the service,
which they did undergoe in the Churches, in regard of their age,
and those divers temptations, whereunto they were obnoxious in that
Service. In the old Testament peace ♦only was usually wished in their
salutations, without any mention of Grace; but yet grace also at that
time was understood: But in the time of the new Testament, which is the
time of grace, and wherein all things are more fully delivered, it was
most fitting, that grace should be named in such like salutations.
♦ “onely” replaced with “only”
_Vse._ This may serve _to exhort and direct us_, above all things
to wish grace and Christian peace unto all those, to whom we are
well-wishers.
Doctrine ♦2. _The desires of the faithfull are chiefly for those
spirituall good things, Grace and peace._
♦ “II.” replaced with “2.” for consistency.
_Reason._ The Reason of the Collection is this, because the Apostle in
this beginning of the Epistle, labours to get the good will of those to
whom he writes, by shewing the prayer that he had made for them: Now he
could not effect this, if his prayer were not according to their desire;
for if he should have wished any of those things, that they cared not
for, such a wish would have done no good with them.
_Vse._ This may serve _to exhort us_ all, to examine our selves
according to this rule. For if wee make no reckoning at all, of the
meanes and instruments of grace, but doe reject or despise those, that
labour most to procure this grace and peace for us, we have cause to
feare, that we are yet farre from the nature, and disposition of true
beleevers.
Doctrine 3. _They which have gone farthest in faith and grace, have yet
need of grace._
This is gathered therehence, that the Apostle wisheth grace unto those,
that have obtained like precious faith, with the Apostles themselves.
_Vse_ 1. This may serve _to refute_ the Papists of their merits.
2. _To exhort us_ to humility, and continuall prayer for the grace of
God.
Doctrine 4. _Without Grace, there is no true peace._
Grace is the cause and foundation of peace, peace the effect and fruit
of grace; it is the inheritance, which Christ left unto his disciples
alone, _Iohn 14.27._ _Isaiah 48.last_. For this peace is not an
externall and worldly peace, but spirituall and internall. Before we
are partakers of grace, we are called in Scripture, _Gods enemies_, so
that we doe wage a kind of warre against God himselfe, and therefore
also against the Angels of God, and other of his creatures. Now by
grace, and by it alone is peace made.
_Vse._ This may serve _to refute and reprove_ the folly of those men,
which so please themselves, in that outward quietnesse which they enjoy,
when in the meane time, they are utterly void and ignorant of the grace
of God.
Doctrine 5. _We must seeke not only for grace and peace, but also for
great abundance of it._
This is gathered from that word, _Grace and peace be multiplyed_.
For the good things of that grace are such, that they cannot be too
much: in this there is no sinning in excesse. Hence it is that the
Apostle _Paul_ alwayes exhorts the faithfull, and prayes also that the
faithfull may abound more and more in all grace. And to the _Ephesians_
he proposeth the breadth, and length, and depth, and height of this
grace, that they may be rooted and grounded in it, Chapter 3. verse 18.
_Use_ 1. This may serve to refute and condemne those, that so rest in
the present grace which they have, or seeme to have, that they looke
for no more. Such do those men seeme to be, that thinke they know
enough, beleeve enough, love enough, &c. And therefore they neglect
both the publick and the private meanes, whereby they might be farther
edified. The state of a Christian in this life is a state of building,
not perfection: therefore as he would shew himselfe to be a foolish
builder, that should rest in the middle of his worke, and not make up
the perfect structure, so also in a Christian life.
2. To exhort us to stirre up our selves, and labour for more abundant
grace and peace.
_Argument_ 1. The first argument may be taken from the nature of grace
and peace, which is such, that he that hath once tasted the sweetnesse
thereof, cannot but desire a fuller draught of it, _1 Peter 2.2,3._
_Desire the sincere milke_, &c.
_Argument_ 2. From the imperfect degree, that we have yet attained: We
are for the most part, as new borne babes, as the Apostle speakes in
the same place.
_Argument_ 3. From the will of God, to whom nothing is more acceptable,
then that we should seeke for plenty of his grace, _Isaiah 55.2._
_Proverbs 9._
_Argument_ 4. From the sinne or guilt, which followes the neglect
of that duty. For as amongst men, if one should set before us most
precious wares, and should commend them, and also offer them freely
unto us, he could not but take it ill, if we should refuse them: so
much more may we think that Gods anger is incensed towards those, that
neglect and despise the riches of this grace, that he hath set before
them and commended unto them.
Doctrine 6. _God is the only author of grace and peace._
This is gathered from _1 Peter 5.10._
God is called the author of all grace. Hence by a kinde of
appropriation he is called _the God of grace_, as in another place he
is called _the Father of mercies, and God of all consolations_; and
grace also in this signification is called the grace of God; so also
of peace we finde in Scriptures, that God is called _the God of peace_,
and true peace is every where called _the peace of God_.
_Vse_ 1. This may serve to refute all the Papists, that manifest the
contrary both in their words and practise. For they are wont to call
the blessed Virgin _the Mother of grace_: so also they runne unto her
and to other Saints, as if they were the authors of grace and peace.
2. To instruct and confirme us in this truth, that the bestowing of
grace and peace depends upon the meere good will and pleasure of God.
For when God is called _the God of grace_, it is meant also that he
is _the Lord of grace_, who can according to his good pleasure give
it to whom he will, and deny it to whom he will. This is gathered from
_1 Thessalonians 5.23._ and _2 Thessalonians 3.16._ for he that in the
former place is called _the God of peace_, in the latter is called _the
Lord of peace_. Therefore when we see that grace & peace is granted
unto some, & denied unto others, we should rest satisfied in the good
will of God, according to the example of Christ, _Matthew 10._ For by
so doing we give glory to God, as is evident.
3. To exhort us, to pray unto this great God to give us grace and peace.
Doctrine 7. _Jesus Christ is the beginning of all grace and peace._
God is the first and principall author, and so also Christ, as he is
God: but as he is God and man, our Mediatour, so he is the beginning
ordained by God, as the head, from whom all grace is to be derived unto
his members, as into the vessels of grace; so that God is as it were
the first and principall fountaine, Christ as the secondary fountaine,
in whom is hid all grace that is to be given unto the faithfull, and
the faithfull themselves are the vessels that draw and receive this
grace, which runnes 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 fire.
Doctrine 8. _True faith is the ♦instrumentall cause of grace and peace,
and of the multiplying of both, whereby it is derived unto us._
♦ “instrumeneall” replaced with “instrumentall”
_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 γνώσις, but ἐπίγνωσις, 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, _Ephesians 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 we 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.
Doctrine 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.
_Use_ 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._
Doctrine 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.
_Use_ 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
feined simulation, do either separate grace from godlinesse or grace
from vertue, or vertue from either.
Doctrine 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 it 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 perfectly and purely these
conditions are found in any gift, the more perfect and pure is the
gift. Now all these do most exactly agree to those gifts of God, which
pertaine unto life and godlinesse. As for example, Christ is said to be
given for us, and also given unto us: the holy Ghost hath that name as
it were appropriated unto him, that he is the gift of God: faith and
repentance are expresly called the gift of God.
_Vse_ 1. This may serve to instruct us, against the error of those,
that will not take such like good things as a gift, but teach us that
we must seeke for them by our own merits; for as the Apostle saith, _If
of grace, then not by workes, for otherwise grace were not grace_: so
may we also say; if of gift, then not by workes, for otherwise the gift
would be no gift.
2. To admonish us, throughout our whole life to seeke for such good
things after that manner as is agreeable to their nature, that is, to
ask, pray, and supplicate for them, &c. And in the second place to use
all our endeavour to shew our selves thankfull unto God for such divine
gifts.
♦Doctrine 4. _Hee gives these spirituall gifts unto us by his Divine
Power:_
♦ “Doctrine” omitted from original text.
_His Divine Power hath given unto us all things_, as it is in the text:
the like hereunto is that in the first Epistle, chapter 1. verse 5. _Ye
are kept by the power of God through faith unto salvation._ And Christ
tels us, _Matthew 19.26._ _With men this is unpossible, but with God
all things are possible_: where we are expresly taught, that salvation
and spirituall good things are given unto us by the power of God,
to whom all things are possible, that is, his omnipotency, _Ieremiah
31.35._ _Thus saith the Lord, which giveth the Sunne_, &c.
_Reason._ Because such a power is necessarily required to bring this
to passe, by reason of those strong impediments, which withstand
and crosse this worke. For so Christ tels us, that the Devill _as
a strong man holds his palace, till a stronger then he comes upon
him and overcomes him, and takes from him all his armour wherein he
trusted_, _Luke 11.21,22._ This is also fully explained by the Apostle,
_Ephesians 4.8._ _When he ascended up on high, he led captivity captive,
and gave gifts unto men._ Where he shewes that gifts are given unto us
by that very power, whereby captivity is led captive. It is expresly
said _Ephesians 1.19._ _that it is the exceeding greatnesse of Gods
power, which worketh in us by the might of his power_, and Verse 20.
_the same power whereby Christ was raised from the dead_.
_Vse_ 1. This may serve to refute the Remonstrants and such like men,
that deny faith to be begotten in us, and our conversion to be wrought
by Gods almighty power. For they make grace only morally perswading,
that may be resisted, impotent, and consequently uneffectuall.
2. To comfort the weake and all the faithfull, in that they have no
reason too much to feare the gates of hell, because they have the gates
of heaven making with them: although they must wrestle not only against
flesh and blood, but against principalities and the powers of the world,
&c. _Ephesians 6.12._ Yet they have a divine power, farre beyond all
those enemies, to uphold them in this wrestling.
3. To exhort us, 1. To behave our selves stoutly, and shew our selves
men in the cause of God, answerable to so Divine a Power, as he is
ready to afford unto us. 2. To give God thankes, that hath not left us
in our owne infirmities to be exposed as a prey unto our enemies, but
by his divine power helpes our infirmities.
Doctrine 5. _This Divine Power is the power of Christ himselfe._
_Vse_ 1. This may serve to confirme our faith, touching Christs divine
nature. For the divine power is not separated from the divine nature.
2. To comfort us, that he who so loved us, that he gave himselfe for us,
hath such sufficient strength to perfect our salvation. He useth this
argument to comfort his Disciples. _Iohn 10.28,29,30._
Doctrine 6. _Christ gives us these things by his divine power, when he
doth effectually call us, through the knowledge of him that calleth us._
_Vse._ This may serve to exhort us, to apply our selves with feare and
reverence unto the meanes of our calling, because Christs divine power
is shewed therein.
Doctrine 7. _The consideration of the end whereunto we are called in
Christ, should build us up in faith, hope, and all those things which
pertaine unto life and godlinesse._
Therefore the Apostle here puts us in minde, that he hath called us
to glory and vertue; so in the former Epistle, chapter 5. verse 10.
_who hath called us unto his eternall glory_, &c. To that purpose the
Apostle _Ephesians 1.18._ earnestly prayes for the _Ephesians_, that
_the eyes of their understanding may be enlightned, to know what is the
hope of his calling, and what the riches_, &c. Now this consideration
is of great force for these reasons.
_Reason_ 1. Because it is an argument confirming our faith, whilest
we thus thinke with our selves: If God hath called us unto glory, then
there is no doubt, but that he will in due time bring us unto glory,
and in the meane time keepe us in the way that leadeth thereunto.
2. Because it is an argument whereby we are stirred up to labour for
vertue, whilest we thus thinke with our selves: if we are called unto
glory and vertue, we must not carry our selves sordidly and basely,
defiling our selves with the pollutions of the flesh, like Swine
wallowing in the mire, but as it becomes such a calling.
Doctrine 8. _There is the same reason of this calling and the first
gift of grace, that there is of the multiplying of all grace and peace._
For they are alike free, they do depend alike upon the divine power,
they are alwayes knit and linked together: this followes from the
connexion of verse 3. with the second.
_Vse._ This may serve to comfort us, as it is set forth, _Philippians
1.6._ _That he which hath begun a good worke in us, will performe it
untill the day of Christ._
* * * * *
Verse 4. _Whereby are given unto us exceeding great and precious
promises, that by these you might be partakers of the
divine nature, having escaped the corruption that is
in the world through lust._
The Analysis.
The Apostle had before confirmed his prayer and the hope of the
faithfull, touching the multiplying of grace and peace, by the
comparing of things alike, that is, from the giving of all things which
are necessary unto life & godlinesse. Now he confirmes and proves the
assumption also, touching the giving of things necessary to life and
godlinesse. And the argument is taken from the testimony of God, that
is, from Gods promises: for his promise is a testimony of the good that
he will bestow. Now while the Apostle disputes from the promises to the
gifts promised, he disputes from the testimony to the things testified,
which kinde of argumentation he doth sufficiently intimate, when he
puts things promised in stead of the promise. And the things promised
are thus explained; 1. In general, by two adjuncts, that they are
_exceeding great and precious_, that is, neither concerning small
things, or things of little moment, nor concerning things that we have
nothing to do with, or are little to be esteemed by us, but things of
exceeding great weight, and of exceeding great price. 2. In speciall,
by those effects, which are contained in these things promised; and
they are two. First, A lifting up of the faithfull to perfection,
which is explained by a likenesse unto the divine nature. Secondly,
A freeing of them from corruption, which is set forth by the subject
and the cause thereof. The subject is the world, the cause is lust or
concupiscence.
The Doctrine arising herehence.
Doctrine 1. _Gods promises carry in them the vertue of a gift._
_Reason._ Because they make the thing promised certainly to belong unto
those, to whom it is promised. For although it be not yet actually in
their possession, yet it is that power that is certainly produced into
act. The cause is, 1. The truth of God that promiseth. 2. The Divine
Power which accompanieth Gods promises, wherof mention was made in the
former verse.
_Vse_ 1. This may serve to refute those that make Gods promises wholly
to depend upon mans will.
2. To comfort all the faithfull, that they may be of good courage, and
have a firme hope in the good things that are promised by God.
Doctrine 2. _Gods promises are of things exceeding great._
Hence it is that the Scripture often speakes of the wondrous things
of Gods word, _Psalms 119.18._ And it evidently appears by the things
themselves, if they are well weighed and considered; whether we look
unto the divine properties which breake forth in the things promised,
or their divine effects. For wonderfull is the mercy, and power, and
providence whereupon they depend; and the effects also are wonderfull,
for many of them are such, that they do so transcend mans capacity,
that they seeme unto many utterly unpossible and incredible: as the
resurrection, immortality, and life everlasting.
_Vse_ 1. This may serve to condemne the stupidity of those, that
are nothing moved or taken with these things that are so great and
wonderfull.
2. To exhort us, to labour and strive in our prayers with _David_, that
our eyes may be more and more opened, to be able to see the wonderfull
nature of them.
Doctrine 3. _Gods promises are as precious unto us, as they are great
in themselves._
So they are distinguished: for if God had promised that he would make
another World, yet so, as that it should nothing pertaine unto us, this
indeed had been an exceeding great promise, but nothing precious unto
us; but when he so promised a world to come, wherein immortality and
great glory shall dwell, as that we should possesse it, this promise
is as precious as it is great. Hence it is, that in the Scriptures the
testimonies of God are extolled, whose promises are exceeding great
above all riches, _Psalms 119.14._ Above gold and silver, and all
precious things, as we often read in the _Psalmes_ and _Proverbs_.
_Use_ 1. This may serve _to exhort_ us, both in judgement, affection
and all our endeavours, to carry our selves answerable to these divine
promises, as to the most precious thing that is, as we are admonished,
_Proverbs 2.4. To seeke them as silver, and search for them as for hid
treasures. And Proverbs 8.10. to receive them, and not silver_, &c. And
to be more delighted with these then with the sweetest gifts, to get
these promises at any price, how great soever, though we sell all that
we have, as it is in the parable of the Merchant, who found a precious
Jewell.
2. _To comfort_ those Christians that are poore in spirit, even in this
present world; for though they have nothing excellent in these outward
things, yet they have those exceeding great & precious things provided
by God for them. They are in this like unto that heire, of whom _Paul_
makes mention, _Galatians 4.1._
Doctrine 4. _By vertue of these promises we are made partakers of the
divine nature._
Now by nature is not meant the essence of God, but those perfections,
whereof we have a representation made by the Spirit _Epistle 1. chapter
2. verse 9._ They are called the vertues of God, and in their places,
it is called the life of God, the Image of God, and the Spirit of God.
And this nature is communicated by vertue of the promises, because
the promise of the Gospell in this differs from the Law, for the Law
considered in it selfe is a killing Letter, and the ministration of
death in respect of sinners, but the Gospell is the ministration of
the quickning Spirit, _2 Corinthians 3.6,7,8._
_Reason._ Because the Spirit of God together with the Gospell worketh
our salvation.
_Vse_ 1. This may serve _to direct us_, to examine our selves whether
the promises of God have beene effectuall in us yet or no? for if we
have nothing in us above naturall men, or our corrupt nature, wee are
yet strangers to the promises of God.
2. To reprove those, that are wont to say, when they are stirred up
to Christian duties, that they are not Saints or Angels, but flesh
and blood, and therefore cannot either abstaine from common vices,
or come neere unto a heavenly life. For Christians besides and above
that nature, which they have from _Adam_, are made partakers also of a
divine nature, whereby they are able to doe all things through him that
strengtheneth them, namely Christ, _Philippians 4.13._
3. To exhort us, to labour with all diligence, that the grace of God
may be unto us like a second nature, as some say of _Custome_. And so
it will be, when we performe the workes of grace and new obedience, not
by constraint or unwillingly, as many use to doe, but with delight and
cheerfulnesse, as if we were carried hereunto by the inclination of
nature, as the fire is upward.
Doctrine 5. _The corruption of sinne is contrary both to this nature,
and Gods promises._
_Reason._ Because the presence of the divine nature and the vertue
of the promises drives out this corruption, as heat doth cold, & as
light dispells darkenesse, _1 Peter 1.14,15_, _2 Peter 2.20._ _Titus
2.11,12._
_Vse_ 1. This may serve _to condemne_ those, that will joyne together
these things that are so inconsistent and repugnant and contrary to
God himselfe, that is, those that joyne the profession of Religion with
most corrupt practise.
2. To exhort us, if we believe the promises of God, and love the divine
nature to our own salvation, then to eschew all these corruptions.
Thus much the Apostle intimates, when he saith: _Having escaped the
corruption_, as if a flying away were required, and that quickly, as
it were from a fire, wherein we are almost burned, or from a plague
that rageth in our houses, _1 Peter 2.11._ _2 Corinthians 4.1._ _Having
received mercy, let us not faint_, &c. and _Chapter 7. verse 1._
Doctrine 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 2.15._ 2. Not to fashion our
selves according to this world, _Romans 12.2._
Doctrine 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 unlawfull 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, Chapter 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, chapter 2. and the derisions of prophane scoffers,
chapter 3. Now his scope and purpose, as it is explained in these three
verses, is, to exhort the faithfull, to apply themselves wholly to
those duties that are answerable to the faith, which they have obtained
and do professe. And those duties are set forth; 1. By the common
conditions and all the properties of the vertue and duty; and 2. By
the species or kindes of vertues and duties. The common conditions
and properties of vertue are foure, which are usually called cardinall
vertues, _Iustice, Prudence, Temperance, and Fortitude_. Justice is
here signified by the name of vertue, because it doth most neerely
belong to the efficacy of vertue, to be according to the rule, which is
generall justice. Prudence is signified by knowledge, because prudence
and Christian wisdome consists in the practicall knowledge of Gods will.
Temperance is called continence, because this is generall temperance,
if a man contains himselfe or abstaines from those intisements, whereby
he may be withdrawne from his duty. Fortitude is meant here by patience,
because this is true Christian fortitude, patiently to suffer all
afflictions, and to persist in his duty notwithstanding all afflictions.
These are such conditions, that they should be in every duty, which
if they be, they make every duty compleat; nor can any of them be
away, without hurting of the vertue and duty. The kindes of duties
are two: _godlinesse_, which containes the duties of the first table;
and _charity_, which belongs unto the second table: which charity is
determined by a speciall manner, whilest it is called also _brotherly
love_, whereby we love those, that are joyned in the same faith with
us. Concerning these duties the Apostle proposeth first the common
act, that we should use in them, namely adding, as he saith, _adde_;
Secondly, The manner how we should use this act, namely, _giving all
diligence_: where both the manner and the degree is shewed; the manner,
is _diligence_, the degree, is _all diligence_. Thirdly, the end and
scope of the act and duty in these words, _besides this_, or _hereunto_,
that is, to that end of which hee had spoken before, _viz._ that wee
might be made partakers of the Divine Nature, and have grace and peace
multiplyed.
The Doctrines arising herehence.
Doctrine 1. _Our endeavours must be joyned to our prayers, and to the
operation of Gods grace._
This is gathered herehence, that the Apostle saith, we must labour for
that very thing which he wished unto us, and so proposed unto us to be
prayed for, and which he said the grace of God did worke in us.
Our endeavours must be joyned unto our prayers.
_Reason_ 1. Because otherwise we cannot have a sincere desire in our
prayers, without which our prayers are in vaine; for what we sincerely
desire, that also we do alwayes labour to attaine.
2. Because our prayers themselves do bind us to such an endeavour. For
in every prayer there is a promise and vow, wherein we promise unto God
that we will seeke that which we aske of him: so that to aske any thing
of God without such an endeavour, is not only to take Gods name in
vaine, but also plainly to mock his Majestie.
Our endeavours also must be joyned with the grace of God, because grace
tends thereunto, both to afford us strength to endeavour, and also to
stirre us up to exercise that strength.
_Vse_ 1. This may serve to reprove those slothfull men, which wish for
many things, and after their manner also ask them of God, but yet will
not move so much as their finger to obtaine them: these men are like
that slothfull man, that the wise man describes, _Proverbs 22.13._ and
elsewhere, where the _slothfull man carries his hand in his bosome_, &c.
2. To exhort us, daily to be mindfull of this obligation, when we
pray unto God for the forgivenesse of our sinnes, for deliverance
from temptations, for newnesse of life, or any other thing, let us
constantly also use our endeavours to attaine these ends.
Doctrine 2. _Our endeavours must alwayes tend to the increase of the
grace which we have received._
This is gathered therehence, that the summe of our duty consists in
adding: the reasons are divers;
_Reason_ 1. Because that is imperfect which we have: while we remaine
in this life, we are in a state of progresse and edifying; not of rest
or perfection, _Ephesians 4.12,13._
2. Because that which we have received, is given unto us to be an
earnest, a pledge, and the first fruits of that which we yet looke and
seek for.
3. Because it cannot be, that we should rightly esteeme the grace that
we have received, if we do not labour to attaine the highest degree
thereof, but rest contented with the benefit that we have received,
and never look for any more of that kinde.
4. Because we cannot keepe that which we have received, if we doe
not labour to increase it; for as the vitall heat doth alwayes either
increase or decrease, and he that goes up a sandy-hill, must still
labour to get up, or else he will slide downe; so it is in a Christian
life.
5. Because we should do that unto God, which we would have God doe
unto us; for we would have God alwayes adde unto those benefits and
blessings which he bestoweth upon us; we therefore should likewise adde
unto those duties which we performe unto him.
_Use_ 1. This may serve to condemne those, that rest satisfied with
that which they have, and never seeke farther, and much more those,
that by diminishing and losing, waste and consume that which they had,
_Apocalypse 2.4._ This may be explained by the parable of the talents.
2. To exhort us, to exercise a holy kinde of covetousnesse in these
spirituall things; for as covetous men joyne house to house, field to
field, _Isaiah 5.8._ so should we also joyne faith to faith, obedience
to obedience, charity to charity.
Doctrine 3. _We must use our endeavours about these spirituall things
with all diligence._
Now by all diligence is meant, 1. The greatest heedfulnesse of the
minde. 2. The greatest earnestnesse of the will. 3. The greatest care,
that is intimated by that phrase, whereby wee are commanded, to _seeke
the kingdome of God and the righteousnesse thereof_. For when Christ
had told them, _Matthew 6.31._ that they should not be carefull what
they should eat, or what they should drink, he explaines this care,
verse 32,33. by the phrase of _seeking_. 4. A diligence in the use of
the meanes, whereby we may come to attaine that which we desire. And
the reasons why we should use this diligence about spirituall things,
are,
_Reason_ 1. The dignity and excellency of these things above all
earthly things, which worldly men are so busie about.
2. The difficulty, for in their nature they are above our strength, and
there are many impediments also, as well inward as outward, which we
cannot overcome, but by using all diligence.
3. The necessity of these things, without which we are miserable
wretches.
_Use_ 1. This may serve to reprove the slothfull and sluggish
Christians, that are so remisse, so cold and luke-warme at least in
these things, which require so great diligence. Here appeares the
crossenesse of mans disposition: for when God hath forbidden us, to be
over-carefull about worldly things, because all these things should be
added unto us without such care; and hath commanded us, to be diligent
and carefull about spirituall things, because we shall never be
partakers of them without diligence; we on the contrary are carefull
and diligent about the world, and neglect Heaven.
2. To exhort us, by all meanes daily to stir up our selves, and to
provoke one another to this so necessary diligence.
Doctrine 4. _Faith is the fountaine and beginning of all Christian
vertue._
This is gathered from the text. Because faith is here laid as the
foundation upon which all vertues are to be built.
_Reason_ 1. Because without faith no man can please God unto
everlasting life, and therefore the very vertues of unbelievers,
although they be pleasing unto God in themselves, especially if a
comparison be made betwixt them and vices, yet they are not pleasing
unto God unto salvation, or such as that they may expect a spirituall
reward from God; and therefore if a comparison be made betwixt them
and the vertues of the faithfull, they may not unfitly be called,
_splendida peccata_, glorious sinnes.
2. Because to the making up of vertue there is required not only
good matter and forme, but also the beginning and end. Now in a heart
destitute of faith there is not the beginning of Christian vertue, and
from the defect of this beginning there followes also a defect, both
in the end, and in the forme. The manner how faith produceth vertue,
is, 1. In regard of the object which it layes hold of, because all
grace and vertue is derived from Christ. 2. In regard of the effect,
because faith purifies the heart of man, and so makes it fit for such
operations and dispositions. 3. Because faith it selfe is an impulsive
argument, moving us to labour for vertue.
_Vse_ 1. This may serve to reprove those imprudent builders, that
neglect faith and seeke for vertue, as if they would build the roofe
of the house and not lay the foundation.
2. To exhort us, to have great care of faith, because all vertues
depend upon it.
Doctrine 5. _Vertue is the glory of faith._
This is gathered therehence, that it is said, it must be added to faith
as something belonging to the perfection thereof. Now it is not an
essentiall perfection, but complementall; not internall properly, but
externall.
_Reason_ 1. Because faith without vertue is not a living, but a dead
faith.
2. Because vertue is the end of faith.
3. Because it is the adorning thereof.
_Use_ 1. This may serve to reprove those, that boast of faith and
neglect vertue, such were many even in the Apostles time, as appeares
by the Epistle of _Iames_.
2. To exhort us, to give all diligence, to adde vertue to faith.
Doctrine 6. _The perfection of vertue depends upon knowledge._
This is gathered from that; _To vertue adde knowledge_. By knowledge we
meane, not so much that intellectuall vertue, which is properly called
_scientia_, knowledge, as understanding, wisdome, and prudence, all
which are signified in the Scriptures by the right _knowledge of Gods
will_. Now this knowledge is necessary unto vertue both in generall and
particular.
_Reason_ 1. Because _virtus est habitus electivus_, vertue is an habit
pertaining to election, or hath good election joyned with it. Now to
this election it is required, that a man should rightly know the end,
and also the meanes that lead unto the end, and the manner also how he
may come to the end by those meanes.
2. Because _actiones virtutum versantur in particularibus_, the actions
of vertues are in particulars, and therefore it is not sufficient to
judge aright of good and evill in generall, unlesse that judgement be
also applyed to particular actions, according to their circumstances.
_Vse_ 1. This may serve to reprove those, that please themselves in
their ignorance, as if ignorance were the mother of devotion, or of
any vertue, whereas it is the greatest enemy to vertue, and the mother
of all profanenesse, especially if it be voluntary, as _Peter_ shewes,
Epistle 2. Chapter 3. verse 5. Where he gives a reason of their great
wickednesse, because those scoffers of whom he speaks, were willingly
ignorant of those things which pertaine unto true godlinesse.
2. To exhort us, to seeke for knowledge, and when wee have gotten
it, to apply it also to the increase of vertue. For vertue without
knowledge is blinde, and knowledge without vertue is vaine.
Doctrine 7. _Continence or temperance is the perfection of knowledge._
Now by continence and temperance we meane a moderation, whereby all
lusts are suppressed that might allure or withdraw us to any thing that
is contrary to vertue and knowledge.
_Reason_ 1. Because knowledge tends to such a moderation and
governement of the affections.
2. Because knowledge it selfe cannot subsist without this moderation.
For unlesse the affections are directed by knowledge, knowledge it
selfe is corrupted by the affections: hence it is, that many errours
and heresies oftentimes take their rise and beginning from evill
manners and affections, _Ephesians 4.18._
_Vse_ 1. This may serve to reprove those, that are puffed up with
knowledge, when in the meane time they shew by their intemperance, that
they know nothing yet, as they ought to know, _1 Corinthians 8. 1,2._
2. To exhort us, to use all our knowledge to the governement of our
affections and manners.
Doctrine 8. _Patience must be joyned with continence to the perfection
of vertue._
By patience we meane that grace whereby we continue and persist in
well-doing, although we are crossed by many grievous things. Therefore
it includes in it patience, constancy, and stablenesse of minde, or
Christian fortitude. Continence strengthens vertue against alluring
intisements, and patience against all adversity, so that vertue is
quite perfected, if it be grounded on faith, directed by knowledge, and
strengthened on the one side by continence, and on the other side by
patience.
_Vse_ 1. This may serve to reprove the lightnesse and inconstancy of
men, who indeed professe themselves to be studious of vertue, and yet
can beare no thing, to keepe vertue whole and intire.
2. To exhort all good men, to prepare themselves to beare all
afflictions for vertue sake and a good conscience.
Doctrine 9. _Godlinesse is the chiefe and most necessary of all
vertues._
By _godlinesse_ we meane true religion towards God, and a minde wholly
given to the true worship of God.
_Reason_ 1. Because it hath the noblest object, that is, God himselfe.
2. Because it doth most of all perfect all other vertues, whiles it
refers them and all their acts to a divine beginning, and a divine
end. For godlinesse subjects the minde to God in all things, so that it
acknowledgeth God to be the author of all good, _from whom every good
and perfect gift commeth_, and makes him the chiefest good and the last
end to whom all our actions are to be directed.
_Vse_ 1. This may serve to reprove those, that attribute so much
to some morall and humane vertues, that they preferre them before
godlinesse.
2. To exhort us, continually to exercise our selves both in publick and
in private, to increase this godlinesse in our mindes.
Doctrine 10. _With Godlinesse towards God we should joyne love towards
our neighbour._
_Reason._ Because godlinesse it selfe commands and begets this love.
For we love our neighbour with Christian love, when we love him for
Gods sake, not for our own, or any worldly respect. Now godlinesse
produceth this love towards our neighbour, 1. Because it teacheth us
to obey Gods Commandement, who hath commanded us to love our neighbour.
2. Because it teacheth us to love the image of God, and every gift of
God in our neighbour. 3. Because it brings us to imitate God himselfe
in the communicating of good. Therefore godlinesse, which is separated
from charity, is not true godlinesse; and that charity which is
separated from godlinesse, is not true charity, but either hypocrisie,
or some humane civility.
_Vse_ 1. This may serve to exhort us, to shew and adorne our godlinesse
towards God, by our love towards our neighbour.
2. To reprove those, that make shew of much godlinesse towards
God, when in the meane time they take all occasions to wrong their
neighbours, if so be they might by any means advantage themselves
thereby.
Doctrine 11. _This love should be extended unto all men, but chiefly to
be used towards the brethren._
For so they are distinctly set downe, verse 7. _Brotherly kindnesse
and charity_: Both of these is proper and peculiar to Christians. For
the Christian alone loves all, even his enemies, and he alone also
loves the brethren, that is, the household of faith. We should love
all, 1. As they are partakers of the same naturall good with us. 2. As
they are capable also of the same spirituall good. And we should love
the faithfull also, as they are partakers of the same spirituall good
with us.
_Use._ This may serve to exhort us, to edifie our selves in this
charity, which is the character of Christianity.
* * * * *
Verse 8. _For if these things be in you, and abound, they make
you that ye shall neither be barren nor unfruitfull in
the knowledge of our Lord Iesus Christ._
The Analysis.
Here the Apostle begins to confirme the exhortation, which he had
before made, to adde vertue to faith, and knowledge, &c. And he
confirmes it by a twofold argument; 1. The first is taken from the
benefit which is joyned to these vertues, whereunto he exhorts them.
2. The second from the disprofit, which followes the privation or
absence of them. The first is laid downe, verse 8. the second verse 9.
The benefit proposed is contained in these words, _they make you that
ye shall neither be barren nor unfruitfull_: where by a negation is
meant the contrary affirmation, namely, that by these vertues they
shall be quick and active, and also fruitfull; which benefits are
explained by the primary efficient cause, which is the knowledge of
our Lord Jesus Christ; and the secondary cause, which are the vertues
themselves whereunto he exhorts them. And these vertues he explaines
according to that way which he had intimated before in the exhortation,
touching the manner, and touching the degree: touching the manner, that
they _be in you_; touching the degree, that _they abound_.
The Doctrines arising herehence.
Doctrine 1. _There are spirituall benefits arising from vertues,
whereby the faithfull are stirred up to labour for vertue._
This is gathered from the scope of this verse, and from the connexion
which it hath with the former exhortation. These benefits are such,
that they cannot be understood by carnall and worldly men; but
the faithfull do not only understand them, but also seeke for them
with great and continuall diligence. Otherwise this argument which
the Apostle useth to the faithfull, would have beene altogether
uneffectuall. But these benefits are such, that they make men rich,
not in this world, but in the Lord, _1 Timothy 6.18._ _Luke 12.21._
_Vse._ This may serve to reprove those earthly men, which are not moved
with such arguments, but covet the gaine, profits, and pleasures of
this life, and savour not those things that belong to the kingdome of
God.
Doctrine 2. _It is a great benefit to the faithfull, and so they
esteeme it; if they can be ready to do good works._
This is gathered from that, _they make you that ye shall not be barren_,
that is, not idle or slothfull in the profession of religion.
_Reason_ 1. Because it is the greatest misery for men to be reprobate
unto good workes.
2. Because by this readinesse to do good, the faithfull come to obtaine
their desires.
3. Because by this meanes the life spirituall is exercised and
increased. For as all life is the beginning of operation, and tends
unto operation, so also is it increased by operations.
4. Because the glory of God, wherein consists the chiefest good, and
mans happinesse, is by this meanes advanced.
_Vse_ 1. This may serve to reprove those foolish and slothfull
Christians, that neglect their owne proper good, or rather do not
understand what that is wherein it consists.
2. To exhort us, by all meanes to make our selves ready to do good, and
therefore according to the minde of the Apostle in this place, to get
all vertue, _that we may not be barren in the knowledge of Christ_.
Doctrine 3. _Good workes are fruits that the faithfull should
continually bring forth._
This is gathered therehence, that fruitfulnesse is both required
and promised in this place. It is required therein, that the Apostle
intimates, that this is necessary for the faithfull, to be fruitfull.
It is promised thereby, that it is made as a benefit arising from
vertues. Good workes are called _fruits_ by a metaphor, for the
likenesse that they have unto the fruits of trees and plants. Now
in naturall fruit many things are considered, which according to the
Scripture must be applyed unto good workes. 1. That it be something
agreeable to the nature of the seed from which it ariseth. 2. That it
hath not only some good in it, but also perfections; hence flowers and
leaves are not wont to be called fruits, although they come from the
same seed that the fruits do, and be the last two that comes forth, and
hath in it that perfection, that it is the end both of the seed, and
all other things that arise from the seed before the fruit. 3. It is
required also, especially in those that arise from good husbandry, that
there be something that is desired and expected and will be acceptable
to the husbandman, and master, or owner. All these things in the
Scriptures are to be applyed unto good works, 1. That they be agreeable
to the word of God, which is the seed, as it is in the Parables,
_Matthew 13._ _Marke 4._ of the good seed: and good workes differ from
tares, as grapes differ from wilde grapes, _Isaiah 5.2._ 2. That they
have goodnesse in them. For bad workes neither are properly fruits
according to Scripture, unlesse it be with an addition, _evill fruits_.
Nor do they bring any fruit to their authors, _Romans 6.21._ They
must also have perfection in their kinde: for as the seeds which are
said in the parable to arise, perhaps unto the eare, yet because they
did not come to just perfection, are said to have brought forth no
fruits: so also Christians, which have only the flowers and leaves of
profession, and not the solid workes of godlinesse, are accounted by
God unfruitfull and barren plants. 3. Our workes also must answer the
expectation of God, and that care which he hath taken in manuring our
soules, _Isaiah 5.2._ _Luke 13.6,7._ & _20.10._ Although in all these
things our good workes and fruits are alike, yet one thing may be
observed, wherein they are unlike; namely, that whereas the profit of
naturall fruits is wont to returne to the husbandman and master, the
profit of these fruits redounds properly to those that beare them,
_Romans 6.12._ Although hence also something redounds unto God our
master, _Iohn 15.8._
_Vse_ 1. This may serve to condemne those, that bring forth no fruit,
_Matthew 3.10._ _Iohn 15.2._ _Luke 13.7._ Much more are they to be
condemned, that are like unto the cursed ground, and in steed of fruits
bring forth thornes and briers, _Hebrews 6.8._ _Deuteronomy 32.32._
2. To exhort us, by all meanes to labour to bring forth good fruits,
and so also that they may be answerable unto those meanes which God
used towards us, to make us fruitfull, according to Gods expectation,
and in that season wherein God expects them, and in that measure also
which he expects, of some thirty, of some sixty, and of some an hundred
fold.
Doctrine 4. _Without these fruits the knowledge of God is unprofitable._
For it is as it were choaked with thornes, or withered away.
_Vse._ This may serve to admonish us, to be so much the more
carefull to bring forth fruit, that we may not heape up this sinne of
barrennesse unto the other, by making the word of God void and of no
effect.
Doctrine 5. _That we may be fruitfull, vertues must not only be in us,
but also abound in us._
They are in us when we have gotten a habit of them; they abound,
when we do seriously and diligently endeavour to make that habit more
perfect.
* * * * *
Verse 9. _But he that lacketh these things, is blinde, and
cannot see farre off, and hath forgotten that he was
purged from his old sinnes._
The Analysis.
This is the second argument whereby the exhortation of the Apostle is
confirmed; and it is taken from the disprofits that befall all those
that are strangers to these vertues. And these disprofits are contrary
to those profits whereof mention was made in the former verse. For the
Apostle would say that they which have not these vertues, are quite
barren and unfruitfull. But he doth not barely expresse this, but sets
it forth by the causes thereof. And the causes are two, blindnesse
and forgetfulnesse. For he that is blinde, must needs be barren and
unfruitfull, and unfit to do those businesses especially, which require
the eye sight: and he that forgets the benefit which he hath received,
it is no wonder, if he bring forth no fruit worthy of that benefit.
Their forgetfulnesse is set forth by the object or benefit which they
should remember, that is, their purification from their old sinnes. By
blindnesse in this place is meant, not the privation of their corporall
sight, or of their naturall understanding, but of that spirituall
perfection, whereby we come to the saving knowledge of those things
that pertaine to the kingdome of God, and our eternall life. By those
things that are _farre off_, are meant things truly spirituall, which
as touching their nature and condition, are as farre off from carnall
men as heaven is from earth.
The Doctrines arising here-hence.
Doctrine 1. _All that are destitute of vertue are spiritually blinde._
They are blinde in a twofold respect. 1. In respect of that naturall
blindnesse, wherein all the sonnes of _Adam_ are born, like that man
that was blinde from his birth, _Iohn 9.1._ And secondly, in respect
of another adventitious blindnesse, which they have brought upon
themselves by their sinnes, through the just judgement of God blinding
those that will not see, like that sorcerer, _Acts 13.11._ upon whom
the hand of the Lord seemes to have beene, to blinde him. The former
blindnesse goes before as the cause, _viz._ the neglect of vertue; the
other followes as the effect. And both of them appeares by those signes
that corporall blindnesse doth.