Chapter 1: verse 7. faith is said to be more precious then gold that (2)

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.

_Reason_ 1. Because those men know not the speciall way wherein they should go.

2. They cannot see those stumbling-blocks that lye in the way, but continually stumble and fall.

3. They cannot so much as discerne the colours of those things which they handle, and therefore as it is, _Isaiah 5.20._ _They call evill good, and good evill_, &c. And one thing there is that addes to their misery more then is in those that are corporally blinde; namely, that they seeke not fit guides to leade them, as it is said of the sorcerer, that he did, _Acts 13.11._ for either they trust wholly to themselves, because they doe not know that they are blinde, _Apocalypse 3.17._ or else they follow some blinde guide, so that both fall into the ditch.

_Vse_ 1. This may serve to admonish us, to acknowledge our spirituall blindnesse, and to labour to get out of it. For it is in every one of us either in whole or in part. We should therefore thinke with our selves how great a misery it is to continue in perpetuall darknesse and in a most thick myst. Christ wept over Jerusalem for this their blindnesse.

2. To exhort us earnestly to pray unto God, who can open the eyes of our minde. The blinde man, _Luke 18.38._ never ceased to cry out, saying, _Iesus thou Sonne of David have mercy on me_, and when Christ asked him, what he would that he should do unto him, he desired nothing else, but that he might receive his sight, verse 41. So also in spirituall blindnesse, although a great part of it was cured in _David_, yet we see that he constantly prayes unto God, to open his eyes, _Psalms 119.18._ So also the Apostle saith, that he ceased not to pray for the faithfull, that the eyes of their understanding might be enlightned, _Ephesians 1.18._ This is the counsell of the holy Ghost, and of Christ, _Apocalypse 3.18._

3. To instruct us, never to think that we have received sight, untill we finde in our selves this study and labour to abound in vertue.

Doctrine 2. _The forgetting of Gods benefits is a great evill and sinne, and brings misery along with it._

For it is here attributed unto those, that are strangers unto vertue, not only as a sinne, but also as a great disprofit, and is opposed to that fruitfulnesse wherein the happinesse of the faithfull doth consist. It is a sinne, because it containes ingratitude in it, and that not the least degree of ingratitude; for though a man be mindfull of the benefit which he hath received, purposing to be thankfull for it, yet if he doth not render thankes, he is said to be ungratefull; yea, and though he doth render thankes, if he doth it coldly, and doth not endeavour to answer the merits of him that bestowed this benefit upon him, and the dignity of the benefit, he is not yet free from this vice; but if he doth quite forget the benefit which he hath received, then he is rightly said to be as it were twice ungratefull.

_Vse._ This may serve to admonish us, to beware of this kinde of ingratitude, and not to think our selves ungratefull then only, when we do repay evill for good, but also when we doe any way forget the benefit which we have received.

Doctrine 3. _God accounts him forgetfull of the benefits which he hath received, that is not effectually mindfull of them, that is, that doth not so remember them, as to live answerably._

This is gathered therehence, that fruitfulnesse and forgetfulnesse are opposed. For they are made immediately contraries, so that there is no _medium_ betweene them. _Deuteronomy 32.18._ The Israelites are said to have forgotten God for that reason only, because they had forsaken the true worship of God, and his due obedience, as it is explained, verse 15. So _Psalms 106.13._ where they are said to have forgotten God and his workes, as often as they murmured against him, although there is no doubt but if they had beene asked, they could have easily related the whole history of those things that God had done for them in Egypt. After the like manner are the words of Christ to be understood, when he asked his Disciples, whether they had forgotten the miracle of the five loaves and two fishes, intimating that it was a manifest token of their forgetfulnesse, that they were at that time so troubled about bread.

_Vse_ 1. This may serve to admonish us, not to rest satisfied with such a memory as consists in bare contemplation, which God accounts forgetfulnesse.

2. To exhort us, by all meanes to study this art of memory.

Which that we may the better do, let us observe these Rules.

_Rule 1._ That we do not slightly passe over the thought of these things, but look narrowly into the natures and circumstances of them. For the more plainly we come to understand them, the more firmely do we retaine them.

_Rule 2._ That having come to such a cleare knowledge of them, we should also call them to minde, so as to consider the efficacy of them; for the more they worke upon the affections, the stronger is the impression upon the memory: thence is it, that children are wont to remember many things, which others forget, because they use to admire all things as new and strange; and wee also doe not easily forget those things which we admire, as being things wherewith we are much taken, _Psalms 119.16._ _I will delight my selfe in thy statutes_, there is the affection; _and I will not forget thy word_, there is the memory flowing from the affection.

_Rule 3._ That we should alwayes carry a memoriall with us, whereby the memory of these things may be kept. _Numbers 16.40._ _This is a memoriall._ Now our memoriall is the word of God chiefly, which in that respect we should daily read and meditate upon.

Doctrine 4. _Our purification from sinne is a benefit never to be forgotten._

_Reason_ 1. Because it is very great in it selfe and its owne nature, seeing by it we are freed from the guilt and dominion of sinne, from the curse of the law, from the anger of God and eternall death.

2. Because it is of great force and efficacy to stirre us up to labour to be thankfull, and to abound in vertue, as here it appeares by the manner of arguing, which the Apostle useth. For that cause also _Paul_, _Romans 12.1._ and in other places exhorteth the faithfull _by the mercies of God_.

_Vse_ 1. This may serve to condemne those, that do either not think at all upon the mercy of God, and redemption through Christ; or else turne it into an occasion of sinne.

2. To exhort us, daily to meditate upon this benefit, and not to satisfie our selves, unlesse we are daily stirred up by this argument to the practise of piety.

Doctrine 5. _All the sinnes from which we are purged in Christ, must be accounted old, that is, out of use, forsaken, dead, never to be taken up againe._

* * * * *

Verse 10. _Wherefore, the rather brethren, give diligence to
make your calling and election sure: for if ye do
these things, ye shall never fall._

Verse 11. _For so an entrance shall be ministred unto you
abundantly, into the everlasting kingdome of our Lord
and Saviour Iesus Christ:_

The Analysis.

In these words is contained the conclusion of the Apostles exhortation, as it is intimated in the first word, _Wherefore_. Now because the conclusion and the question must alwayes be the same, as touching the thing it selfe, although they differ in some respects, there is no doubt but the Apostle here concludes the same thing, which he had before, verse 5. propounded to himselfe to be concluded, _viz._ _That they should give all diligence to adde to their faith vertue_, &c. And as repetitions in the Scripture are not wont to be vaine, nor bare, but for the most part with some usury or increase; so also in this place he doth not barely repeat the exhortation to labour for vertue, but he doth illustrate this endeavour and labour by the proper office thereof, that is, by the confirmation of our calling and election; so that he doth both repeat the exhortation, and also adde a new argument, and that a most weighty one, to presse it the more, after this manner: _If by the exercise of good workes ye make your election and calling sure, then should ye most of all apply your selves thereunto: but the former is true, Therefore._ The assumption is laid downe in the text, and proved by a double argument. 1. By removing the contrary or Apostasie, which is most opposite to the assurance of our election and calling; and is alike opposite also to the exercise of vertue and good workes, which is shewed in these words: _If ye do these things, ye shall never fall_: wherein is such a reason contained, if ye shall never fall, then ye will have your calling sure. The second argument is taken from the felicity adjoyned, which is set forth by the proper cause thereof, that is, _by the abundant entrance into the everlasting kingdome of Christ_. And this argument strengthens both the conclusion and also the foregoing argument, after this manner: _If ye have abundant entrance into the everlasting kingdome of Christ, then ye shall never fall, but hold your calling sure; But if ye labour to be vertuous and to do good workes, ye shall have abundant entrance into the everlasting kingdome of Christ: therefore if ye labour to be vertuous and to do good workes, ye shall never fall, but have your calling sure._ But before we consider the conclusion it selfe which the Apostle layes downe, there comes the manner to be observed, how he doth propound it, that so it may worke the deeper. Now the manner is shewed in that title which he gives unto the faithfull, when he cals them _brethren_, which is not only a title of good will, but of some speciall and singular love, such as useth to be betwixt these men that are most neerly joyned together.

_Observation._ Here we may observe in generall, _That our exhortations must be seasoned with love and goodwill_; but more especially it affords us this Observation, _That there is not a more brotherly office, then to stirre up and bring those that we love, to labour and endeavour to lead a Christian life._

_Reason_ 1. Because by this meanes they are delivered from the greatest evils, _Iames 5.20._

2. Because they are made partakers of the greatest good, as it appeares in the text.

_Use_ 1. This may serve to admonish us, to take in good part such exhortations and admonitions that are given us, whether they be in publick or in private.

2. To exhort us, to season our exhortations and admonitions after this manner, and so to be more frequent in these duties. For oftentimes he that neglects these duties, shewes that he doth hate his brother and is his enemy; they being proper to brethren, and the neerest and dearest friends, _Leviticus 19.17._

The Doctrines arising herehence.

Doctrine 1. _The assurance of our calling and election is a thing greatly to be desired._

This is gathered from the text: because _Peter_ in this exhortation presupposeth some such desire in the faithfull, and then stirres them up to a more fervent and earnest desire of it.

_Reason._ Because our happinesse and all spirituall good things are greatly to be desired, and they depend upon this assurance of our calling and election. For election is the free love of God, whereby he intends saving grace, or supernaturall blessings unto us. Our calling is the manifestation of that love by the application of this saving grace. The assurance of both consists, 1. in Gods unchangeable purpose, _2 Timothy 2.19._ _The foundation of God standeth sure._ 2. In the effectuall operation, which those blessings of God have in us, as in that place of _Timothy_, _that foundation hath this seale, that whosoever cals on the name of Christ, should depart from iniquity_. 3. In assurance of faith, confidence, and experimentall knowledge, which we come to have both of Gods purpose towards us, and the effectuall and saving operation thereof in our hearts.

_Vse_ 1. This may serve to condemne those that have no affection at all unto these spirituall good things, but rest well pleased in the things of this world. They are like unto the rebellious Israelites, who more desired the Onions and Garlick of Egypt, then the Milke and Honey of the promised Land, or the celestiall Manna, _Numbers 11.5,6._ They are farre worse then the Prodigall Sonne, if they alwayes rest satisfied with the Swines husks, and never desire the bread that is in their fathers house, _Luke 15.16,17._

2. To exhort us, to labour for a spirituall hunger and thirst after these spirituall good things: God himselfe shewes us the best meanes, who, when he would stirre up the people of Israel to desire the promised land, forthwith commended unto them the riches of the land, wherewith it did abound: so also should we alwayes set before our eyes those innumerable blessings, which depend upon our calling and election.

Doctrine 2. _It belongs to our duty to make this our calling and election sure._

_Give diligence._ Not as they are in the purpose of God, but as they have an effectuall operation in us, whereby they are certainly manifested and sealed unto us; and this is the reason why our calling is set before election: for although election be eternall in God, and our calling be in time; yet we come to know our calling before our election, and the knowledge of our election depends upon the effectualnesse of our calling.

_Reason_ 1. Because although God himselfe causeth this, yet he doth it partly by morall perswasions and by those meanes wherein our endeavour is required.

2. Because there are no effects of our calling and election, which are not also our effects, because God makes us to doe them.

3. Because that very thing which God doth in this kinde, we are in some sort said to doe, if we beg it of him by continuall prayer.

4. Because Gods confirmation of it is such, that it requires also the like confirmation of us. God confirmes our calling and election by his promise, his covenant, Sacraments, oath, and spirituall pledge: And these things do in like manner require of us our promise, and vow, to cleave unto God, our covenant, faith, and endeavour, and all those things whereby we may be confirmed in that communion which we have with God.

_Vse_ 1. This may serve to comfort us, because the certainty and assurance of our calling and election is not only possible for us to attaine unto, but also commanded us; so that nothing is more pleasing unto God, then that we should labour to be more and more assured of these things: for this is the end both of the promise and the precept.

2. To reprove those, that either altogether neglect this primary duty of the faithfull, or take such slight care of it, that they must needs alwayes waver in their minds touching those things whereof they should be most assured. Dangerous is that doctrine of the Papists, that holds mens minds alwayes in suspense, both in life and death. For in life they accuse this firme confidence of presumption, and in death they leave wretched men in doubt, how long they shall be tormented in Purgatory.

3. To exhort us to this labour and diligence; and indeed this indeavour is inseparable from a true and lively faith: for look how it is amongst men; if one did beleeve that he had an inheritance left him by his Father, or any other, he would never be at quiet, till he had gotten it assured unto him, according to the lawes and customes of the countrey wherein he lives, so is it with the faithfull also touching these spirituall good things.

Doctrine 3. _All those, and those alone, make their election sure, that make their calling sure._

These two God hath joyned together, as the Apostle doth in this place, so that no man ought or may dis-joyne them. Hence election and calling are taken sometimes in the Scriptures for one and the same, as _1 Corinthians 1.26,27._ that which is called _calling_, verse 26. is called _election_, verse 27. There is indeed an outward and ineffectuall calling, which is many times separated from election, as when it is said, _Many are called, but few are chosen_. But effectuall and saving calling hath alwayes a sure connexion with election, as _Romans 8.30._ and _11.28,29._

_Reason._ Because this calling is nothing else but the operation of God, whereby in time he begins to execute that purpose of election, which he had decreed from everlasting.

_Vse_ 1. This may serve to reprove those, that are wont to boast of their election and predestination, when in the meane time they never looke after their calling or conversion, to demonstrate it either to themselves or others. It is presumption, whatsoever men say of their election, if they are not first assured of their calling.

2. To comfort all the faithfull that are penitent, converted, and called, because all those may and ought to be sure of their election.

Doctrine 4. _An endeavour to abound in vertue, and to do good workes is the only meanes to make our calling and election sure._

This is gathered from the words, _If ye do these things_.

_Reason_ 1. Because these are the proper effects of calling and election.

2. They are the causes of that knowledge which we have of our calling and election. For the knowledge and assurance of these things depends upon the reflex act of our understanding, whereby we see in our selves the markes and signes of effectuall calling, and consequently of eternall election. Hence this assurance increaseth and decreaseth in us, according as our endeavour to abound in vertues, and to do good workes is greater or lesser.

_Vse_ 1. This may serve to refute those, that teach that the assurance of election crosseth the practise of piety, whereas there is as great an agreement betwixt these, as is betwixt the effect and the cause, which absolutely agree.

2. To condemne those, that from this doctrine of the assurance of election, take occasion to cast off all care of piety: these are they that the Apostle speaks of, chapter 3 verse 16. _who being unlearned and unstable, wrest the Scriptures unto their owne destruction_. Although the election of God be sure in it selfe, yet no man is sure of it without the practice of piety. Then againe the certainty of election that is in God, makes this certaine, that no man shall ever be saved by vertue of election, unlesse there be in him the practise of piety: such words or thoughts are certaine tokens of a profane soule, which neither cares for election nor salvation, nor hath any feare of God. For whereas it is alike certaine with God, how long every one of us shall live in this world, yet there is none that cares not for his life, or useth not the meanes to live, unlesse he be quite mad: so from the certainty of election none concludes after such a manner, unlesse he be altogether profane.

3. To exhort us, to stirre up our selves more and more to do these things, whereby we shall receive so great fruit and benefit.

Doctrine 5. _By labouring to do these things we are fore-armed against the dangers of all temptations._

_If ye do these things, ye shall never fall._

_Reason_ 1. Because we are never led into temptation without our owne fault, and consequently without the neglect of this duty.

2. We are never led into temptation, unlesse we have first tempted God, by forsaking those meanes, whereby we might be upheld and preserved.

3. God can and will defend those that flye unto him, and that seeke him in his wayes. Hither tend those frequent promises, such as are _Psalms 15._ _the last words_, and _Psalms 16.8._

Doctrine 6. _The more we are freed from the fals of sinne, the more are we assured of our calling and election._

This is gathered from the opposition, which is made betwixt the assurance of our calling and our fals.

_Reason._ The reason is taken from the contrariety; for like as the more the darknesse is dispelled, the more the light increaseth, and on the contrary; so is it in these things.

Doctrine 7. _Look what progresse we make in grace and vertue, so much progresse do we make in glory and happinesse._

This is gathered from the connexion of the eleventh verse with the former, the force whereof consists in this, that by adding vertue unto faith, and knowledge unto vertue, we shall adde also something unto that participation, which we have in the kingdome of God: where it is to be observed that the same word is used in this eleventh verse, where he speakes of glory, that was used, verse 5. where he spake of vertue; there it was ♦ἐπιχορηγήσατε, here ἐπιχορηγηθήσεται.

♦ “ἐπιχωρηγήσατε” replaced with “ἐπιχορηγήσατε” and
“ἐπιχωρηγηθήσετω” replaced with “ἐπιχορηγηθήσεται”

_Reason._ The reason is, because as in evill the sinne is never separated from the punishment, but in the sinne it selfe there is the spot or blemish, which is like unto misery; so also in good the obedience and vertue is never separated from the reward. For it hath alwayes joyned with it that consolation which pertaines to the reward of happinesse.

_Use_ 1. This may serve to comfort us against the afflictions of this life; for although the faithfull receive no reward from this world, by reason of the iniquity of men, but hatred, disgrace, contempt, and persecutions: yet they may rest well contented in this, that they shall not only receive an ample reward in the life to come, but also they shall receive it in some sort in this life present, _Matthew 5.10,12._ & _19.29._

2. To exhort us to labour to increase in piety, for as much as this labour is not in vaine, but hath its reward even in this present world, _1 Corinthians 15. last_.

Doctrine 8. _This happinesse consists in being made partakers of the everlasting kingdome of God._

By the _kingdome of God_ is meant properly that condition into which the faithfull are translated by their effectuall calling: now seeing there are no degrees of this condition, this kingdome is distinguished into the kingdome of _grace_, and the kingdome of _glory_. Into the kingdome of _grace_, because the preaching and ministery of the Gospell is the efficient cause thereof, therefore the Gospell it selfe is called in Scripture _the kingdome of God_, and because the Church is the proper subject of this state and condition, therefore the Church is also called _the kingdome of God_; and because spirituall grace hath the chiefe part in this condition, therefore that also is called the _kingdome of God_, _Romans 14.17._ but most properly the condition it selfe is _the kingdome of God_. And it is compared to a kingdome rather then to a Democracy or Aristocracy, or any other society.

_Reason_ 1. Because of the dignity and splendour which it hath.

2. Because the rule or governement is in the power of one. For although it is called sometimes the kingdome of God, sometimes the kingdome of our Lord Jesus Christ, as in this place; yet they are not made two Kings as touching the essence, but thereby it is shewed that he hath a singular charge in this kingdome.

3. Because the lawes and edicts of this society are altogether Kingly and Monarchicall; the seales also, and all things that pertaine to this government, beare the effigies as it were, or image of one King.

_Vse_ 1. This may serve to comfort the faithfull, who should think with them selves, and often call to minde, unto what a great happinesse they are called. For that which _David_ said heretofore, _1 Samuel 18.23_, _Seemeth it to you a light thing to be a Kings sonne in law?_ that may all the faithfull say of themselves in respect of this kingdome, that it is not a light thing to be made Citizens of this kingdome, and especially seeing we are poore and vile creatures, the greater will our comfort be, when we consider the glory and eternity of this kingdome. The glory is such that the kingdomes of _David_ and _Solomon_, even in the greatest glory that ever they had, were but imperfect representations and shadowes as it were of this kingdome. For they were but types of it. So great is the glory of this kingdome, that all the Citizens and Subjects thereof are in some sort Kings, _Apocalypse 1.6._ The eternity is such, that neither in whole nor in part is it lyable unto an end, or any essentiall change. Compare all the kingdomes of the _Persians_, _Medes_, and _Grecians_, all which are abolished; this kingdome of God alone continues for ever.

2. To reprove those, that professe themselves Christians, and yet live so as if they were under no lawes, & did acknowledge no King. For as this is reckoned as the cause that the Israelites did runne into all kind of wickednesse, because there was no king in Israel, but every one did that which was right in his owne eyes, _Iudges 17.6._ & _18.1._ So also do these men as it were proclaime, that they neither acknowledge Christ nor God for their King, while they do that which seemes right in their own eyes, not caring whether it do please God, or displease him. Such men must expect that sentence of Christ, which is laid downe, _Luke 19.27._ _Those mine enemies which would not that I should reigne over them, bring hither and slay them before me._

3. To exhort all to seeke this kingdome of God above all other things, according as Christ bids us; _first seeke the kingdome of God._ And not only the happinesse of those that are admitted to be partakers of this kingdome, but also the misery of all those that are excluded from it, should be an argument to perswade hereunto: for there are two spirituall kingdomes, and every man must needs be a subject of one of them: the kingdome of light and the kingdome of darknesse; the kingdome of righteousnesse and grace, and the kingdome of sinne; the kingdome of God, and the kingdome of the Devill, who is called the Prince of this world. All those that are excluded out of the kingdome of God, of grace and salvation, are necessarily included in the kingdome of the Devill, sinne and darknesse; and deservedly doth this befall all unbeleevers and impenitent men, according to that commination, _Deuteronomy 28.45._

Doctrine 9. _The faithfull must seeke not only to have an entrance into the kingdome of God, but also an entrance in a plentifull and abundant manner._

Men may be considered to be in a fourefold condition in respect of the kingdome of God. For some are very farre off from it: namely, such as the Apostle speaks of, _Ephesians 2.12._ _That are without Christ, and without God, aliens from the Common-wealth of Israel, strangers from the covenants of promise_: such are all those that either understand nothing at all of those things which pertaine unto this kingdome, or else nothing care for them, having their consciences seared as it were with a hot iron, as the Apostle speaks, _1 Timothy 4.2._ Others there are which come neere unto the kingdome of God, although they are not partakers of it, such as that Scribe was of whom Christ saith, _Mark 12.34._ that _he was not farre from the kingdome of God_; and King _Agrippa_, _Acts 26.28._ Others there are that enter into the kingdome of God by faith and repentance, _Iohn 3.3._ _He that is borne againe seeth the kingdome of God_, that is, _he enters into it_, as it is, verse 5. But then againe others there are, (with whom also in that respect God is very well pleased,) that do not only enter into it, but enter in a plentifull and abundant manner, as in this place. The difference betwixt these two last sorts is such, as is betwixt those that make entrance only into the borders of a countrey, and those that go even into the most inward parts of it: or as is betwixt those that make entrance only into a discipline, and those that have throughly learned, and do exercise the very mysteries thereof. This Doctrine is confirmed, _Colossians 3.15,16._ And to that purpose is that in _Colossians 1.9._

_Reason_ 1. Because these spirituall things are such, that they can never exceed measure: there is nothing in them too much.

2. They are of such a nature, that they do whet and stirre up the desire, so that whosoever hath tasted the sweetnesse of them, doth still desire to be more and more filled with them, untill he shall come to the highest perfection, as we may see in their examples, who in this respect are most commended in Scripture.

_Vse_ 1. This may serve to reprove and condemne those, to whom the bare profession of piety seemes to be enough and too much, that feare lest they should be too godly, that is, lest they should be too happy: this is a certaine token of a carnall minde.

2. To exhort us, 1. To give God thanks, that he hath not only admitted us into the suburbs, as it were, and gates of this kingdome, but hath also revealed unto us those things which are more inward and secret. 2. To be diligent and carefull, that we do not neglect or despise so great grace, but day by day earnestly to strive to make a greater progresse in this kingdome, which we shall do, if we be more diligent and religious in those exercises, whereby this kingdome is advanced.

* * * * *

Verse 12. _Wherefore I will not be negligent to put you alwayes
in remembrance of these things, though ye know them,
and be established in the present truth._

Verse 13. _Yea, I think it meet as long as I am in this
tabernacle, to stirre you up, by putting you in
remembrance:_

Verse 14. _Knowing that shortly, I must put off this my
tabernacle, even as our Lord Iesus Christ hath shewed
me._

Verse 15. _Moreover, I will endeavour, that you may be able
after my decease, to have these things alwayes in
remembrance._

The Analysis.

In the former words the Apostle had given a reason of his exhortation, why all the faithfull should imbrace it: and in these words he gives a reason of the same, why he should use it unto them; which reason he delivers by way of anticipation, whereby he meets with a close objection by a kinde of modest excuse, or by removing the cause which they might suspect, why he should put them in remembrance of these things, namely, because he did think they were ignorant and unstable. Now he shewes that this was not the cause, in these words, _though ye know them, and be stablished in the present truth_. And then he brings divers true causes that moved him to make this exhortation unto them. 1. The great profit that would redound unto them by the performance of these duties whereunto he exhorts them. This reason is intimated in that causall particle, whereby he joynes these words with the former, _wherefore_, that is, for those benefits sake which you shall receive by this meanes, I thought it my part to put you in remembrance of these things after this manner. 2. The second reason, which depends upon the former, is the desire and care that he had to further their good; this is intimated in these words, _I will not be negligent_. 3. The third reason is taken from the duty of the Apostle, because justice and equity required this of him, in these words, _I think it meet_. 4. The fourth reason is taken from the opportunity of time, which he had now, and was not long to continue; that he had it now, he shewes in these words, _as long as I am in this tabernacle_; that it was not long to continue, in these words, _Knowing that shortly I must put off this my tabernacle_, which he confirmes by the testimony of Jesus Christ. 5. The fifth reason is taken from the fruit which this exhortation might bring forth; which is set forth by the adjunct of time, that it would be profitable unto them, not only while _Peter_ lived, but also after his death, _after my decease to have these things alwayes in remembrance_, verse 15.

The Doctrines arising herehence.

Doctrine 1. _In our exhortations and admonitions, we must not only looke unto it, that that which we say be just and right, but also that we speak it with a right minde and good intention, and that it may so appeare also unto those with whom we have to do._

This is gathered from the scope of this text.

_Reason_ 1. The first reason is taken from our duty; for that which is good in it selfe, becomes evill unto us, and our duty is turned into sinne, unlesse _quod bonum est bene agamus_, we do that which is good after a good and right manner: as if a man out of anger, hatred, envie, or a desire to disgrace him, or pride, should tell his neighbour of any vice, or stirre him up to do his duty.

2. From the profit of our neighbour, or the benefit of our admonition and exhortation. For it depends oftentimes upon the mind or manner of doing it, which is chiefly looked unto in such like duties; so that they do either make way for our neighbours receiving it, or cast an obstacle in the way to hinder him from receiving it.

_Use._ This may serve to reprove those, that never exhort others but for revenge sake, when there is some contention and strife betwixt them; and then they please themselves most in reprooving other mens vices, when they should not, and when they should, they are altogether silent.

Doctrine 2. _We must put our neighbours in remembrance of those things which make most for their good._

This is gathered from that particle, _Wherefore_.

_Reason._ Because admonition and exhortation are according to their nature, workes of charity, and tend unto the good of our neighbour: therefore we should use it most unto those from whom we may expect most good.

_Vse_ 1. This may serve to reprove those, who, if their neighbours do any thing unseemely or uncivilly, or to the losse of their honour, or some outward profit, do presently take notice of it in them; but never looke after those things that doe most pertaine to the kingdome of God: those things indeed should not be neglected, but these things should chiefly be looked after.

2. To exhort us, in those things which pertaine to the kingdome of God, and the salvation of soules, to have an especiall care of our duty towards our neighbour. Hitherto belongs that which _Peter_ saith, _that he would not be negligent_, that is, that he would never lay aside the care of these things: which although it did in a speciall manner pertaine to the duty of _Peter_, an Apostle, and other Ministers of the word, yet it is proportionably to be extended to the common duty of all Christians, because the reasons which strengthen it, are for the most part common.

Doctrine 3. _In justice and equity we are bound to put one another in remembrance._

This is gathered from these words, _I think it meet_: for although it doth not pertain unto that particular justice, which consists in the equality of the thing received and repayed, yet it is called justice, because it hath as strong an obligation, as any thing that is due by justice, _Romans 1.14._

_Vse._ This may serve to reprove those that account it a sinne to be negligent in paying debts, but make no account of the neglect of this duty.

Doctrine 4. _They that are learned and also stablished in the truth, do yet stand in need of admonitions and exhortations._

This is gathered from these words, _though ye know them and be stablished in the present truth_.

_Reason_ 1. Because they are not so learned and stablished, but that they may be yet farther instructed and stablished.

2. Because if they had all knowledge and also faith, yet their will and affections must be by these meanes stirred up unto their duty. For our will is like unto a slow and dull servant, to whom it is not enough once to heare the commands of his master, but they must be often told him. Then againe, if they had not only all knowledge and faith, but also a most ready will and affections, yet because they are continually assaulted by temptations, they have need on the other side of continuall remembrances and puttings in mind; to strengthen them. The speech of the Captaine and the sound of the Trumpet, and such like excitements, do put some courage even into the most valiant souldiers.

_Vse_ 1. This may serve to reprove the pride of those men, that put such confidence in themselves in their own knowledge and faith, that they do utterly contemne such kinde of helpes.

2. To exhort all to be constant and diligent in the hearing of Sermons. For if there be any that abound in knowledge; and perhaps exceed the Preacher himselfe, so that they cannot be taught any more by him, yet they may be stirred up by admonitions and exhortations, and in that respect they should alwayes be present there; but much more should they, that are not yet learned and stablished in the truth.

3. To direct, as well the Preachers as the hearers, not only to teach the truth, but also to bring a word of exhortation alwayes, that is, to apply it to the use of the truth which they deliver, and then the hearers, to come unto Sermons, not as being greedy of novelty or speculation, but being prepared before hand and ready to receive exhortations and admonitions, and to turne them into practise.

Doctrine 5. _We must take hold of the opportunity of time, which we have, diligently to exercise such Christian duties._

This is gathered from these words, _As long as I am in this tabernacle_. So _Galatians 6.10._ _John 9.4._ & _12.35._

_Vse._ This may serve to admonish us, not to deferre or put off the time of our repentance and obedience, _2 Corinthians 6.2._ _Psalns 95.7,8._

Doctrine 6. _The neerer we come to the end of our life, the more diligent should we be in Christian duties._

This is gathered from the words following, _Knowing that shortly I must put off this my tabernacle_.

_Vse._ This may serve to exhort us, alwayes to be diligent, for as much as we are never farre from putting off this our tabernacle; for although we are not expresly told, as _Peter_ was, how soone this shall be, yet we are told that it shall not be long; and it may happen sooner unto us, then it did unto Peter, who wrote this Epistle.

Doctrine 7. _We should labour in our life, that some fruit of our life may remaine in the Church after our death._

This is gathered from verse 15. We cannot all profit the Church by our writings, as _Peter_ did, but yet through Gods grace we may either by some other workes, or at least by our good example leave some sweet smelling savour behinde us, that may be pleasing and acceptable unto those that remaine.

_Vse_ 1. This may serve to condemne those, that live so corruptly and wickedly, that even after their death they are a scandall and offence unto those that knew them.

2. To exhort us, (and to comfort our selves in it,) to carry and behave our selves piously and holily while we live, because Gods glory is thereby advanced, not only while we live, but also after our decease.

* * * * *

Verse 16. _For we have not followed cunningly devised fables,
when we made knowne unto you the power and comming of
our Lord Iesus Christ, but were eye-witnesses of his
Majesty._

Verse 17. _For he received from God the Father, honour, and
glory, when there came such a voice to him from the
excellent glory, This is my beloved Sonne, in whom I
am well pleased._

Verse 18. _And this voice which came from heaven, we heard, when
we were with him in the holy mount._

The Analysis.

In these verses is contained the reason and cause of those things, which he had spoken of before, as it is manifest by the causall particle _For_. Now he had said before, 1. That all the faithfull must adde vertue unto faith. 2. That he had a just reason why he should so seriously stirre them up unto this duty; and in these words he shewes the reason and cause of both, which is taken from the certainty that is in the things themselves, and the assurance that all the faithfull may have of those things that were proposed unto them to beleeve. The certainty is set forth first by something unlike it, that is, by _cunningly devised fables_. Secondly, by the testimonies of the Apostles, who were both eye-witnesses, and eare-witnesses of these things. Eye-witnesses, in these words, _we were eye-witnesses of his Majesty_. Eare-witnesses in these words, _and this voice we have heard_. The sight and hearing of the Apostles, wherein lies the foundation of the testimony are set forth first by their objects: The object of their sight was the majestie of Christ, the object of their hearing was a voice which came from Heaven concerning Christ. Secondly by the cause, which was God the Father, communicating glory unto Christ both by word and deed, Verse 17. Thirdly, by the circumstances of time and place, _When we were with him_, &c.

The Doctrines arising herehence.

Doctrine 1. _Cunningly devised fables are sometimes proposed in the Church in steed of the truth of God._

For this is the reason why the Apostle cleares himselfe from all suspicion of such like fables, because there were many at that time, and many would come afterwards, that would deceive the Church with such like fables, _1 Corinthians 2.1._ Where _Paul_ saith, that _he came not with excellency of speech_, thereby closely rebuking some false Apostles and Preachers, who did affect nothing else but a shew of eloquence. So in this place _Peter_ makes mention of fables, by reason of such impostors, _1 Timothy 1.4._ & _6.4._ _Titus 1. 14._ Such were the fables in the Church of _Rome_, that are contained in their golden Legends of S. _Francis_, _Dominick_, and innumerable Saints and Virgins, with the miracles that were done by them. For such like fables were wont to be heretofore, and yet to this day also in many places are proposed unto the people in stead of the word of God.

_Vse_ 1. This may serve to admonish us, not to receive all things that are proposed, without triall and examination: for so we may imbrace fables in steed of the Gospell.