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.
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.
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.
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:
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.