Analytical Exposition of Peters Epistles, Letter 2 · Chapter 1 · Verse 10-11
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 word 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 ou 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.
Obser. Here we may observe in generall, That our exhortations must be seasoned with love and good will; 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.
Vse. 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, Levit. 19. 17.
The Doctrines arising herehence.
Doct. 1. The assurance of our calling and election i…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 u…. 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 Tim. 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 G…ds 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, Numb. 11. 5, 6. They are farre worse then the Prodigall Sonne, if they alwayes rest satisfied with the Sw…nes 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, wh…, 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.
Doct. 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 havean 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 ar… 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 n…eds alwayes waver in their minds touching those things whereof they should be most assured. Dangerous is that doctrine of the Papists, that holds mens minds alwayes in suspense, both in life and death. For in life they accuse this firme confidence of presumption, and in death they leave wretched men in doubt, how long they shall be tormented in Purgatory.
3. To exhort us to this labour and diligence; and indeed this indeavour is inseparable from a true and lively …aith: for look how it is amongst men; if one did beleeve that he had an inheritance left him by his Father, or any other, he would never be at quiet, till he had gotten it assured unto him, according to the lawes and customes of the countrey wherein he lives, so is it with the faithfull also touching these spirituall good things.
Doct. 3. All those, and those alone, make their election sure, that make their calling sure.
These two God hath joyned together, as the Apostle doth in this place, so that no man ought or may dis-joyne them. Hence election and calling are taken sometimes in the Scriptures for one and the same, as 1 Cor. 1. 26, 27. that which is called c…lling, verse 26. is called election, verse 27. There is indeed an outward and ineffectuall calling, which is many times separated from election, as when it is said, Many are called, but few are chosen. But effectuall and saving calling hath alwayes a sure connexion with election, … Rom. 8. 3…. and 11. 28. 29.
Reason. Because this calling is nothing else but the operation of God, whereby in time he begins to …cute that purpose of election, which he had decreed from …v…lasting.
Vse 1. This may serve to reprove … that are wont to boast of their election and predestination, … in the meane time they never looke after their calling … ▪ to demonstrate it either to themselves or others …, whatsoever men say of their election, if they … assured of their calling.
2. To comfort all the faithfull that are penitent, con…e…ed, and called, because all those may and ought to be sure of th… election.
Doct. 4. An endeavour to abound in vertue, and to do good workes is the only meanes to make our calling and election sure.
This is gathered from these words, If ye do these things▪
Reason 1. Because these are the proper effects of calling and election.
2. They are the causes of that knowledge which we have of our calling and election. For the knowledge and assurance of these things depends upon the reflex act of our understanding, whereby we see in our selves the markes and signes of effectuall calling, and consequently of eternall election. Hence this assurance increaseth and decreaseth in us, according as our endeavour to abound in vertues, and to do good workes is greater or lesser.
Vse 1. This may serve to refute those, that teach that the assurance of election crosset… the practise of piety, whereas there is as great an agreement betwixt these, as is betwixt the effect and the cause, which absolutely agree.
2. To condemne those, that from this doctrine of the assurance of election, take occasion to cast off all care of piety: these are they that the Apostle speaks of, c. 3▪ v. 16. who being unlearned and unstable, wrest the Scriptures unto their owne destruction. Although the election of God be sure in it selfe, yet no man is sure of it without the practice of piety. Then againe the certainty of election that is in God, makes this certaine, that no man shall ever be saved by vertue of election, unlesse there be in him the practise of piety: such words or thoughts are certaine tokens of a profane soule, which neither cares for election nor salvation, nor hath any feare of God. For whereas it is alike certaine with God, how long every one of us shall live in this world, yet there is non… …t cares not for his life, or useth not the meanes to live, unlesse he be quite mad: so from the certainty of election none concludes after such a manner, unlesse he be altogether profane.
3. To exhort us, to stirre up our selves more and more to do these things, whereby we shall receive so great fruit and benefit.
Doct. 5. By labouring to do these things we are fore-armed against the dangers of all temptations.
If ye do these things, ye shall never fall.
Reason 1. Because we are never led into temptation without our owne fault, and consequently without the neglect of this duty.
2. We are never led into temptation, unlesse we have first tempted God, by forsaking those meanes, whereby we might be upheld and preserved.
3. God can and will defend those that flye unto him, and that seeke him in his wayes. Hither tend those frequent promises, such as are Psal. 15. the last words, and Psal. 16. 8.
Doct. 6. The more we are freed from the fals of sinne, the more are we assured of our calling and election.
This is gathered from the opposition, which is made betwixt the assurance of our calling and our fals.
Reason. The reason is taken from the contrariety; for like as the more the darknesse is dispelled, the more the light increaseth, and on the contrary; so is it in these things.
Doct. 7. Look what progresse we makein grace and vertue, so much progresse do we make in glory and happinesse.
This is gathered from the connexion of the eleventh verse with the former, the force whereof consists in this, that by adding vertue unto faith, and knowledge unto vertue, we shall adde also something unto that participation, which we have in the kingdome of God: where it is to be observed that the same word is used in this eleventh verse, where he speakes of glory, that was used, verse 5. where he spake of vertue; there it was foreign, here foreign.
Reason. The reason is, because as in evill the sinne is never separated from the punishment, but in the sinne it selfe there is the spot or blemish, which is like unto misery; so also in good the obedience and vertue is never separated from the reward. For it hath alwayes joyned with it that consolation which pertaines to the reward of happinesse.
Vse. 1. This may serve to comfort us against the afflictions of this life; for although the faithfull receive no reward from this world, by reason of the iniquity of men, but hatred, disgrace, contempt, and persecutions: yet they 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▪ Matth. 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 Cor. 15 last.
Doct 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, Rom. 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 Sam. 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, Apoc. 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 mise…y 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, Deut. 28. 45.
Doct. 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, Ephes. 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 feared as it were with a hot iron, as the Apostle speaks, 1 Tim. 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, Colos. 3. 15▪ 16. And to that purpose is that in Col…s. 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.