leaving the exciting of your affections to the more immediate influence of the Good Spirit of God.

THE SCOPE AND DIVISION OF THE WORds.

Briefly, then the words I have read are an earnest exhortation to an excellent duty.

In which exhortation, it will be very much to our purpose to consider, 1. The person that gives the exhortation.

2. The persons to whom it is given.

3. The matter exhorted to.

4. The motives enforcing.

THE PERSON EXHORTING,-PETER.

1. The person that gives the exhortation is the apostle Peter; one eminent,

(1.) For his frequent temptations.

(2.) For his great falls by these temptations.

(3.) For recovery after those falls.

One much tempted.

(1.) Peter was a person subject to frequent and violent temptations unto sin. At one time the devil had so transformed himself into an angel of light, that he had almost thereby transformed Peter into an angel of darkness. Peter thought he acted the part of a saint and friend to dissuade Christ from going to Jerusalem; but Christ intimates that Peter acted therein the part of a devil, when he said to him, “Get thee behind me, Satan." (Matt. xvi. 23.) At another time, the devil desired to winnow Peter as wheat; (Luke xxii. 31;) and you know how he was sifted in the high priest's hall.

One foully falling by temptation.

(2.) Peter was one that, being tempted, had greatly miscarried, and fallen into gross sin.-For you do not only read of his dissembling, and of his too great complying with the superstitious Jews in their ceremonies and worship; (Gal. ii. 12, 13;) but appearing like a downright apostate; * renouncing of Christ, and forswearing any knowledge of him. (Matt. xxvi. 34, 69-75.) He that shall consider the experience which Peter had of Satan's power and subtilty, and of his own impotency and weakness, (both which considerations might afford arguments against the possibility of assurance,) may at first wonder that Peter should ever attain to any assurance himself; much more that he should be the author of such an exhortation as this to others.

One recovered from temptation by Christ's intercession, and the Spirit's efficacy.

(3.) But Peter, as he had experience of Satan's malice, of his own insufficiency, so he had experience,

(i.) Of the prevalency of his Saviour's intercession.-Christ had prayed that Peter's faith might not fail in the habit, although it did fail in the act. (Luke xxii. 32.)

⚫ In this we deny not but that the pope may be Peter's successor.

(ii.) He had experience of the Spirit's efficacy in working true sorrow and repentance for his great sin.—And hence, in part, it is, that Peter is most fit of all men to encourage weak believers against their despairing and desponding fears, and to put them upon endeavours after assurance. Moreover, Peter had received a command from Christ, that when he should be "converted," that is, recovered from his partial apostasy, he should endeavour to "strengthen his brethren;" (Luke xxii. 32 ;) and probably it is in obedience to this command of Christ that he is thus earnest in this exhortation.

THE PERSONS EXHORTED,-TRUE BELIEVERS.

2. The persons to whom the exhortation is given are called in the text "brethren.”—By which title is not only expressed every true believer's dignity, who is a brother to the very apostles themselves; (which fraternity is infinitely more desirable than that bastard nepotism which some Romish cardinals boast of;) but also by this compellation the truth of their graces is declared. For the apostle had before described them to be, (1.) Such as had "obtained like precious faith" with himself. (2.) Such as were endued with saving "knowledge." (3.) Such to whom God had communicated "all things pertaining to life and godliness." (4.) Such as God had called to glory and virtue. (5.) Such to whom God had given "exceeding great and precious promises." (6.) Such as were made "partakers of the divine nature." Lastly. Such as had "escaped the pollutions of the world through lust." (Verses 1-4.) These are the persons who, although they had "obtained precious faith," yet had not attained certain knowledge of their own spiritual state, but were in a -possibility, yea, in a very great preparation, thereunto.

It is an abominable falsehood which Bellarmine boldly reports, that we teach, that except men have assurance, they are not true believers, nor shall they ever be saved.* This is an impudent calumny: for if any par ticular persons abroad have thought that a special and full persuasion of pardon of their sin was of the essence of faith, let them answer for it; our divines at home generally are of another judgment: bishop Davenant and bishop Prideaux,† and others, have shown the great difference between fides and fiducia, between recumbence and assurance; and they all do account and call assurance "a daughter, fruit, and consequent of faith." And the late learned Arrowsmith tells us, that God seldom bestows assurance upon believers till they are grown in grace: “For," saith he, "there is the same difference between faith of recumbence and faith of assurance, as is between reason and learning. Reason is the foundation of learning; so, as there can be no learning if reason be wanting, (as in beasts,) in like manner there can be no assurance where there is no faith of adherence. Again as reason, well exercised in the study of arts and sciences, arises to learning; so faith, being well exercised on its proper object, and by its proper fruits, arises to assurance. Further as by negligence, non-attendance, or some violent disease, learning may be lost, while reason doth abide; so by temptation, or by spiritual sloth, assurance may be lost, while saving faith may abide. • BELLARMINUS De Just. lib. iii. cap. 3. PRIDEAUX, Cer. Sept.

:

+ DAVENANTIUS De Sal. Cer. sect. 3; 1 Tactica Sacra, lib. ii.

Lastly: as all men are rational, but all men are not learned; so all regenerate persons have faith to comply savingly with the gospel-method of salvation, but all true believers have not assurance."

THE MATTER OF EXHORTATION.

3. The believers in the text were in a state of salvation, but wanted assurance. Hence the apostle puts them upon diligence to attain it; which acquaints us with the matter exhorted to.-Where observe, (1.) The matter ultimately intended; namely, the making of their calling and election sure. (2.) The means subserviently directed to, namely, the giving diligence to attain it. (3.) The order of directing their diligence : first, to make their calling, and, secondly, their election, sure; for no man knows any thing of his election further than he is assured of his being effectually called.

THE MOTIVES.

4. The fourth and last part of the text affords us the motives by which the exhortation is enforced.-Which are,

Implied.

(1.) Either implied, in these words: "Wherefore the rather." And if you look back upon the two next preceding verses, you will find in them a double argument. (i.) Ab utili, "from the fruitfulness that accompanies assurance: "If these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of the Lord Jesus Christ." (Verse 8.) (ii.) Ab incommodo,

"danger:"

"from" a double

First. Of growing more and more ignorant of spiritual truths.—“ He that lacketh these things is blind." (Verse 9.) The word μvw signifies "purblind." Purblind persons do see; but they see only things near at hand. Many true believers are weak believers; not so strong-sighted as Abraham was, that could see Christ's day afar off. (John viii. 56.) Unassured persons are not able to look steadily to those things that are

to come.

Secondly. There is danger of more frequent falling into actual sin.— For although God will not suffer them to fall into any habitual custom of sin; yet they are very apt to forget that they were purged from their old sin," (2 Peter i. 9,) and so are so much the more ready to "return with the dog to the vomit, and the swine that was washed to the wallowing in the mire." (2 Peter ii. 22.) Not that any truly regenerate person doth so; but there is a moral tendency in spiritual sloth and laziness to procure such apostasy.

Motive expressed.

(2.) Which is farther also intimated in this tenth verse, where you have the motive expressed in the text itself: "If ye do these things, ye shall never fall;" that is, "Live you in a diligent exercise of saving faith till you come to assurance, and God will make good his own promise, that you shall be kept by the power of God through faith unto salvation; (1 Peter i. 5;) perseverance being designed, decreed, and

promised by God in the behalf of all those that he hath effectually called, and did eternally elect." *

The words thus opened afford us these two general propositions :

THE FIRST GENERAL PROPOSITION.

That it is the privilege of a true believer, that it is possible for him, to make his calling sure for present, and thereby to become assured of his election past, and consequently of his perseverance unto glory to come.

THE SECOND GENERAL PROPOSITION.

That it is a believer's duty to give all diligence to make his present calling, past election, and future perseverance, sure.

I. The first general proposition doth branch itself into three special propositions.

(I.) That it is possible for a true believer to make his calling sure. (II.) It is possible thereby to know he was elected.

(III.) And by both to become assured that he shall persevere unto glory.

THE FIRST SPECIAL PROPOSITION.

(I.) I begin with the First special proposition, that it is possible for a believer to make his calling sure. Here it is necessary that two things be undertaken and performed: First. Explication: Secondly. Probation.

calling?'"

QUESTION I. "What is to be understood by our ANSWER. Calling, strictly taken, is an act of a person declaring his desire of another person's approach and access to him. Thus the centurion tells Christ, that he could say to one servant, "Come, and he cometh;" (Luke vii. 8;) and thus Christ bids the Samaritan woman call her husband, and come to him. (John iv. 16.) But the word, more. largely taken, is used for any declaration of the will of one person to another, where compliance with. that will is required. Thus it is said, that Jacob called his son Joseph, when he declared his will to him, saying, "Bury me not in Egypt;" and he made him swear. (Gen. xlvii. 29.) And in this large sense God is said to call a sinner, when he reveals his own will, and a sinner's duty; as when God calls him to repentance, to faith, to holiness. It is the work of God to make known his pleasure, and it is the duty of men to comply therewith.

:

The word here, "our calling," is nomen participiale ["a participial noun"] and it is taken not actively, for our calling upon God, as when it is sometimes put for all that worship which we perform to God, as in that phrase, "Then began men to call upon God;" (Gen. iv. 26;

* Stabilis est Dei gratia quá fulciuntur : ergò immunes sunt a periculo cadendi.—CALVINUS in loc. "The grace of God by which they are supported, is firm and stable: therefore they are safe from the danger of falling."--EDIT.

1 Cor. i. 2;) but it is taken passively, for God's calling of us, the nature of which act is fully expressed in 2 Thess. ii. 13, 14: "But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." That which I would have you observe at present from hence is this, that the preaching of the gospel, and the revelation of God's will therein, is God's call. So the apostle saith, Ye were "called by our gospel," that is, our preaching of the gospel.

God's call of two kinds : 1. In word only; 2. In word and power both.

But here we must distinguish that the call of God in the gospel is twofold: 1. In word only; 2. In word and power conjoined. So Paul distinguishes in 1 Thess. i. 5: "Our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance." Now according to the different means which God uses in calling, so there follows a different fruit, success, or consequent of God's calling.

Hence ineffectual or effectual.

Hence it comes to pass, that God's call sometimes is ineffectual, and sometimes effectual. So the same apostle plainly declares in 1 Thess. ii. 13: "For this cause also thank we God without ceasing, because, when ye received the word of God, which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe." Observe hence, that it is the work of God's Spirit in the heart, superadded to the word of the gospel, as spoken by men, that makes any call effectual. Without this inward work, God may call, and the soul will never answer; (Prov. i. 24;) but when the Spirit co-operates with the word, the souls of the elect become obedient unto God's call; they so hear his voice as to live; (John v. 25 ;) there is then an enlivening, yea, a creating, power appearing therein. I grant, there is a sort of men arising among us that scoff at this great work of regeneration, and deny the infusion of principles or habits of grace; but we have not to do with these men at this time, who have totally fallen from the faith, and are greater enemies to the cross of Christ than the Papists themselves.

The judgment of Thomas Aquinas about infused habits of grace.

Sure I am, that Thomas Aquinas, that famous person whom the church of Rome have canonized for a saint, tells us, that since there are some men endued with such habits which cannot be attained by the power of nature, because by them some men are fitted for the end of salvation, therefore it is necessary that God be owned as the immediate infuser of these habits.* And he further adds, that as God produces some natural effects without the help of second causes, (as health is sometimes bestowed without the help of physic,) so God infuses habits of grace without and beyond the power of nature. And whereas this learned person foresaw that some men might here object, that God's infusion of these habits • Prima Secundæ, quæst. li. art. 4. † Ibid. quæst. xii. art. 4.