Analytical Exposition of Peters Epistles, Letter 2 · Chapter 1 · Verse 5-7
Verse 5. And besides this, giving all diligence, adde to your faith, vertue; and to vertue knowledge;
Verse 6. And to knowledge continence; and to continence, patience; and to patience, godlinesse;
Verse 7. And to godlinesse, brotherly kindnesse; and to brotherly kindnesse, charity.
The Analysis.
Now the Apostle comes unto that which he chiefly aimed at in this Epistle: and the scope of the Epistle is shewed expresly, Chap. 3. verse 1. namely, to stirre up the pure mindes of the faithfull, by way of remembrance; and verse the last, more distinctly, that they should grow in grace, and in the knowledge of our Lord Iesus Christ. This same thing he proposeth in these verses, 5. 6, 7. and confirmes it in the rest of the Chapter, and in the two following Chapters, he vindicates it from those things which crosse this purpose, namely, the seducings of false teachers, chap. 2. and the derisions of prophane scoffers, chap. 3. Now his scope and purpose, as it is explained in these three verses, is, to exhort the faithfull, to apply themselves wholly to those duties that are answerable to the faith, which they have obtained and do professe. And those duties are set forth; 1. By the common conditions and all the properties of the vertue and duty; and 2. By the species or kindes of vertues and duties. The common conditions and properties of vertue are foure, which are usually called cardinall vertues, Iustice, Prudence, Temperance, and Fortitude. Justice is here signified by the name of vertue, because it doth most neerely belong to the efficacy of vertue, to be according to the rule, which is generall justice. Prudence is signified by knowledge, because prudence and Christian wisdome consists in the practicall knowledge of Gods will. Temperance is called continence, because this is generall temperance, if a man contains himselfe or abstaines from those intisements, whereby he may be withdrawne from his duty. Fortitude is meant here by patience, because this is true Christian fortitude, patiently to suffer all afflictions, and to persist in his duty notwithstanding all afflictions. These are such conditions, that they should be in every duty, which if they be, they make every duty compleat; nor can any of them be away, without hurting of the vertue and duty. The kindes of duties are two: godlinesse, which containes the duties of the first table; and charity, which belongs unto the second table: which charity is determined by a speciall manner, whilest it is called also brotherly love, whereby we love those, that are joyned in the same faith with us. Concerning these duties the Apostle proposeth first the common act, that we should use in them, namely adding, as he saith, adde; Secondly, The manner how we should use this act, namely, giving all diligence: where both the manner and the degree is shewed; the manner, is diligence, the degree, is all diligence. Thirdly, the end and scope of the act and duty in these words, besides this, or hereunto, that is, to that end of which hee had spoken before, viz. that wee might be made partakers of the Divine Nature, and have grace and peace multiplyed.
The Doctrines arising herehence.
Doct. 1. Our endeavours must be joyned to our prayers, and to the operation of Gods grace.
This is gathered herehence, that the Apostle saith; we must labour for that very thing which he wished unto us, and so proposed unto us to be prayed for, and which he said the grace of God did worke in us.
Our endeavours must be joyned unto our prayers.
Reason 1. Because otherwise we cannot have a sincere desire in our prayers, without which our prayers are in vaine; for what we sincerely desire, that also we do alwayes labour to attaine.
2. Because our prayers themselves do bind us to such an endeavour. For in every prayer there is a promise and vow, wherein we promise unto God that we will seeke that which we aske of him: so that to aske any thing of God without such an endeavour, is not only to take Gods name in vaine, but also plainly to mock his Majestie.
Our endeavours also must be joyned with the grace of God, because grace tends thereunto, both to afford us strength to endeavour, and also to stirre us up to exercise that strength.
Vse 1. This may serve to reprove those slothfull men, which wish for many things, and after their manner also ask them of God, but yet will not move so much as their finger to obtaine them: these men are like that slothfull man, that the wi…e man describes, Prov. 22▪ 13. and elsewhere, where the slothfull man carries his hand in his bosome, &c.
2. To exhort us, daily to be mindfull of this obligation, when we pray unto God for the forgivenesse of our sinnes, for deliverance from temptations, for newnesse of life, or any other thing, let us constantly also use our endeavours to attaine these ends.
Doct. 2. Our endeavours must alwayes tend to the increase of the grace which we have received.
This is gathered therehence, that the summe of our duty consists in adding: the reasons are divers;
Reason 1. Because that is imperfect which we have: while we remaine in this life, we are in a state of progresse and edifying; not of rest or perfection, Ephes. 4. 12, 13.
2. Because that which we have …eceived, is given unto us to be an earnest, a pledge, and the …rst fruits of that which we yet looke and seek for.
3. Because it cannot be, that we should rightly esteeme the grace that we have received, if we do not labour to attaine the highest degree thereof, but rest contented with the benefit that we have received, and never look for any more of that kinde.
4. Because we cannot keepe that which we have received, if we doe not labour to increase it; for as the vitall heat doth alwayes either increase or decrease, and he that goes up a sandy-hill, must still labour to get up, or else he will slide downe; so it is in a Christian life.
5. Because we should do that unto God, which we would have God doe unto us; for we would have God alwayes adde unto those benefits and blessings which he bestoweth upon us; we therefore should likewise adde unto those duties which we performe unto him.
Vse 1. This may serve to condemne those, that rest satisfied with that which they have, and never seeke farther, and much more those, that by diminishing and losing, waste and consume that which they had, Apoc. 2. 4. This may be explained by the parable of the talents.
2. To exhort us, to exercise a holy kinde of covetousnesse in these spirituall things; for as covetous men joyne house to house, field to field, Isay 5. 8. so should we also joyne faith to faith, obedience to obedience, charity to charity.
Doct. 3. We must use our endeavours about these spirituall things with all diligence.
Now by all diligence is meant, 1. The greatest heedfulnesse of the minde. 2. The greatest earnestnesse of the will. 3. The greatest care, that is intimated by that phrase, whereby wee are commanded, to seeke the kingdome of God and the righteousnesse thereof. For when Christ had told them, Matth. 6. 31. that they should not be carefull what they should eat, or what they should drink, he explaines this care, verse 32, 33. by the phrase of seeking. 4. A diligence in the use of the meanes, whereby we may come to attaine that which we desire. And the reasons why we should use this diligence about spirituall things, are,
Reason 1. The dignity and excellency of these things above all earthly things, which worldly men are so busie about.
2. The difficulty, for in their nature they are above our strength, and there are many impediments also, as well inward as outward, which we cannot overcome, but by using all diligence.
3. The necessity of these things, without which we are miserable wretches.
Vse 1. This may serve to reprove the slothfull and sluggish Christians, that are so remisse, so cold and luke-warme at least in these things, which require so great diligence. Here appeares the crossenesse of mans disposition: for when God hath forbidden us, to be over-carefull about worldly things, because all these things should be added unto us without such care; and hath commanded us, to be diligent and carefull about spirituall things, because we shall never be partakers of them without diligence; we on the contrary are carefull and diligent about the world, and neglect Heaven.
2. To exhort us, by all meanes daily to stir up our selves, and to provoke one another to this so necessary d…ligence.
Doct. 4. Faith is the fountaine and beginning of all Christian vertue.
This is gathered from the text. Because faith is here laid as the foundation upon which all vertues are to be built.
Reason 1. Because without faith no man can please God unto everlasting life, and therefore the very vertues of unbelievers, although they be pleasing unto God in themselves, especially if a comparison be made betwixt them and vices, yet they are not pleasing unto God unto salvation, or such as that they may expect a spirituall reward from God; and therefore if a comparison be made betwixt them and the vertues of the faithfull, they may not unfitly be called, splendid peccata, glorious sinnes.
2. Because to the making up of vertue there is required not only good matter and forme, but also the beginning and end. Now in a heart destitute of faith there is not the beginning of Christian vertue, and from the defect of this beginning there followes also a defect, both in the end, and in the forme. The manner how faith produceth vertue, is, 1. In regard of the object which it layes hold of, because all grace and vertue is derived from Christ. 2. In regard of the effect, because faith purifies the heart of man, and so makes it fit for such operations and dispositions. 3. Because faith it selfe is an impulsive argument, moving us to labour for vertue.
Vse 1. This may serve to reprove those imprudent builders, that neglect faith and seeke for vertue, as if they would build the roofe of the house, and not lay the foundation.
2. To exhort us, to have great care of faith, because all vertues depend upon it.
Doct. 5. Vertue is the glory of faith.
This is gathered therehence, that it is said, it must be added to faith as something belonging to the perfection thereof. Now it is not an essentiall perfection, but complementall; not internall properly, but externall.
Reason 1. Because faith without vertue is not a living, but a dead faith.
2. Because vertue is the end of faith.
3. Because it is the adorning thereof.
Vse 1. This may serve to reprove those, that boast of faith and neglect vertue, such were many even in the Apostles time, as appeares by the Epistle of Iames.
2. To exhort us, to give all diligence, to adde vertue to faith.
Doct. 6. The perfection of vertue depends upon knowledge.
This is gathered from that; To vertue adde knowledg. By knowledge we meane, not so much that intellectuall vertue, which is properly called scientia, knowledge, as understanding, wisdome, and prudence, all which are signified in the Scriptures by the right knowledge of Gods will. Now this knowledge is necessary unto vertue both in generall and particular.
Reason 1. Because virtus est habitus electivus, vertue is an habit pertaining to election, or hath good election joyned with it. Now to this election it is required, that a man should rightly know the end, and also the meanes that lead unto the end, and the manner also how he may come to the end by those meanes.
2. Because actiones virtutum versantur in particularibus, the actions of vertues are in particulars, and therefore it is not sufficient to …udge aright of good and evill i… generall, unlesse that judgement be also applyed to particular actions, according to their circumstances.
Vse 1. This may serve to reprove those, that please themselves in their ignorance, as if ignorance were the mother of devotion, or of any vertue, whereas it is the greatest enemy to vertue, and the mother of all profanenesse, especially if it be voluntary, as Peter shewes, Epist. 2. Chap 3. verse 5. Where he gives a reason of their great wickednesse, because those scoffers of whom he speaks, were willingly ignorant of those things which pertaine unto true godlinesse.
2. To exhort us, to seeke for knowledge, and when wee have gotten it to apply it also to the increase of vertue. For vertue without knowledge is blinde, and knowledge without vertue is vaine.
Doct. 7. Continence or temperance is the perfection of knowledge.
Now by continence and temperance we meane a moderation, whereby all lusts are suppressed that might allure or withdraw us to any thing that is contrary to vertue and knowledge.
Reason 1. Because knowledge tends to such a moderation and governement of the affections.
2. Because knowledge it selfe cannot subsist without this moderation. For unlesse the affections are directed by knowledge, knowledge it selfe is corrupted by the affections: hence it is, that many errours and heresies oftentimes take their rise and beginning from evill manners and affections, Ephes. 4. 18.
Vse 1. This may serve to reprove those, that are puffed up with knowledge, when in the meane time they shew by their intemperance that they know nothing yet, as they ought to know, 1 Co…. 8. 12.
2. To exhort us, to use all our knowledge to the governement of our aff…ctions and manners.
Doct. 8. Patience must be joyned with continence to the perfection of vertue.
By patience we meane that grace whereby we continue and persist in well-doing, although we are crossed by many grievous things. Therefore it includes in it patience, constancy, and stablenesse of minde, or Christian fortitude. Continence strengthens vertue against alluring intisements, and patience against all adversity, so that vertue is quite perfected, if it be grounded on faith, directed by knowledge, and strengthened on the one side by continence, and on the other side by patience.
Vse 1. This may serve to reprove the lightnesse and inconstancy of men, who indeed professe themselves to be studious of vertue, and yet can beare no thing, to keepe vertue whole and intire.
2. To exhort all good men, to prepare themselves to beare all afflictions for vertue sake and a good conscience.
Doct▪ 9. Godlinesse is the chiefe and most necessary of all vertues.
By godlinesse we meane true religion towards God, and a minde wholly given to the true worship of God.
Reason 1. Because it hath the noblest object, that is, God himselfe.
2. Because it doth most of all perfect all other vertues, whiles it refers them and all their acts to a divine beginning, and a divine end. For godlinesse subjects the minde to God in all things, so that it acknowledgeth God to be the author of all good, from whom every good and perfect gift commeth, and makes him the chiefest good and the last end to whom all our actions are to be directed.
Vse 1. This may serve to reprove those, that attribute so much to some morall and humane vertues, that they preferre them before godlinesse.
2. To exhort us, continually to exercise our selves both in publick and in private, to increase this godlinesse in our mindes.
Doct. 10. With Godlinesse towards God we should joyne love towards our neighbour.
Reason. Because godlinesse it selfe commands and begets this love. For we love our neighbour with Christian love, when we love him for Gods sake, not for our own, or any worldly respect. Now godlinesse produceth this love towards our neighbour, 1 Because it teacheth us to obey Gods Commandement, who hath commanded us to love our neighbour. 2 Because it teacheth us to love the image of God, and every gift of God in our neighbour. 3 Because it brings us to imitate God himselfe in the communicating of good. Therefore godlinesse, which is separated from charity, is not true godlinesse; and that charity which is separated from godlinesse, is not true charity, but either hypocrisie, or some humane civility.
Vse 1. This may serve to exhort us, to shew and adorne our godlinesse towards God, by our love towards our neighbour.
2. To reprove those, that make shew of much godlinesse towards God, when in the meane time they take all occasions to wrong their neighbours, if so be they might by any means advantage themselves thereby.
Doct. 11. This love should be extended unto all men, but chiefly to be used towards the brethren.
For so they are distinctly set downe, verse 7. Brotherly kindnesse and charity: Both of these is proper and peculiar to Christians. For the Christian alone loves all, even his enemies, and he alone also loves the brethren, that is, the household of faith. We should love all, 1. As they are partakers of the same naturall good with us. 2. As they are capable also of the same spirituall good. And we should love the faithfull also, as they are partakers of the same spirituall good with us.
Vse. This may serve to exhort us, to edifie our selves in this charity, which is the character of Christianity.