Now the Apostle comes unto that which he chiefly aimed at in this Epistle: and the scope of the Epistle is showed expressly, Chap. 3. verse 1. namely, to stir up the pure minds of the faithful, by way of remembrance; and verse the last, more distinctly, that they should grow in grace, and in the knowledge of our Lord Jesus Christ. This same thing he proposeth in these verses, 5. 6, 7. and confirms it in the rest of the Chapter, and in the two following Chapters, he vindicates it from those things which cross this purpose, namely, the seducings of false teachers, chap. 2. and the derisions of profane scoffers, chap. 3. Now his scope and purpose, as it is explained in these three verses, is, to exhort the faithful, to apply themselves ⟨p. 145⟩wholly to those duties that are answerable to the faith, which they have obtained and do profess. And those duties are set forth; 1. By the common conditions and all the properties of the virtue and duty; and 2. By the species or kinds of virtues and duties. The common conditions and properties of virtue are four, which are usually called cardinal virtues, Justice, Prudence, Temperance, and Fortitude. Justice is here signified by the name of virtue, because it doth most nearly belong to the efficacy of virtue, to be according to the rule, which is general justice. Prudence is signified by knowledge, because prudence and Christian wisdom consists in the practical knowledge of Gods will. Temperance is called continence, because this is general temperance, if a man contains himself or abstains from those enticements, whereby he may be withdrawn from his duty.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 complete; nor can any of them be away, without hurting of the virtue and duty. The kinds of duties are two: godliness, which contains the duties of the first table; and charity, which belongs unto the second table: which charity is determined by a special manner, whilst it is called also brotherly love, whereby we love those, that are joined in the same faith with us.
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 ⟨p. 145⟩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.
