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I. THAT WHEREBY A CHRISTIAN MAY HAVE TITLE, INTEREST, AND COMFORT, IN LIFE AND GLORY. It is not a knowledge of calling in general, but of that particular calling of ourselves to glory and virtue. This doth interest us in the promises of God (Acts 2:39). No calling, no promise. Nay, further, without this there is no encouragement to holiness (1 Timothy 6:12). By our calling, which is by an eternal purpose and grace of God in time, changing and renewing us unto holiness of life, we come to know the eternal decree of God, which otherwise were presumption to look unto. For, as a prince's secret mind is made known by edicts and proclamations, which before we durst not search into, neither could know, so when God's secret counsel to execution is manifested, by changing our hearts, by calling us from the world to an holy calling, in a sanctified life: this, then, is no presumption, but duty in us, by our calling, to judge of our election, and so of our calling to glory and virtue. If you look for an example of this, see that of St. Paul (Galatians 2:20).

II. THAT THIS KNOWLEDGE OF OUR PARTICULAR CALLING IS ONE OF THE STRONGEST MOTIVES UNTO ALL GOODNESS. So we see the apostles in their opinions still urge holiness and sanctification from this ground of the assurance of calling and election (Galatians 5:13; Ephesians 4:2; Colossians 3:12). He that hath no assurance of this calling can have little comfort in performing of holy duties. A fearful, doubting soul lives in much vexation.

Use 1: The first is against all such as oppose this doctrine, chiefly the Papists, who are for that, that a man should not inquire after the assurance of his salvation.

Use 2. The second is, that every man then must try his title, what calling he hath.

Use 3: The third is for instruction. If this be so, let not then any man dare to confound the external calling of men with the internal calling of God. Further, how precious this calling should be unto us, we may see (Luke 10:20). Here is only cause of true joy. By this then be sure to take thy warrant of rejoicing, fetch it out of this calling, that God hath called thee to glory and virtue, which is the next thing to consider of; our calling to glory and virtue; I mean a consideration of these things whereunto we are called, glory and virtue.

1. Glory. Glory is the end of all. The glory of God is the furthest reach and end of all things, and virtue is the way leading unto glory. This glory then we speak of is the reward of goodness, and is ever attended with virtue. For as shame and sin still go together, so do glory and virtue, even by the testimony of the consciences of all good and ill men. The glory then we speak of is an eternal glory. It is not meant, when he says "called to glory," that a Christian is only called unto that, and unto nothing else by the way, but by the way he is called unto virtue, and by occasion unto afflictions. But God's end of calling us is unto glory; as 1 Thessalonians 2:12. This glory is only of His mercy, from whence glory floweth unto us; mercy is the ground thereof. What shall I say of(2) Be thankful to the Giver, not only for spiritual, but even for temporal things. It is not enough to take the whole loaves, but let us even gather up the fragments. And if God gives all to us, let us give something to Him. Not only my goods, but myself.

(3) Be not proud, arrogate not that to thyself which is God's gift.

5. These promises are signed, sealed, delivered, and bound with an oath.

(1) God hath put His hand to them in the gospel.

(2) The two sacraments are the seals.

(3) They are delivered to us (Romans 8:15). Use: From the stability of God's promises to us let us learn to be constant in the performance of our promise, both to God and to man.

II. AN INHERITANCE. God's nature may be participated two ways, of quality and of equality.

1. For equality: this is only proper to the three Persons of the Trinity.

2. Our participation must be only qualitative: by nature we understand not substance, but quality, by grace in this world and by glory in the world to come. This communication of the Divine nature to us is by reparation of the Divine image in us (Hebrews 12:10; Ephesians 4:24; Romans 8:29).

(1)  As servants of a Master; not merely as creatures; so all men partake (Acts 17:28).

(2)  As subjects of a Prince; and thus we partake with the King of heaven in many benefits.

(3)  As sons of a Father: thus we partake many things of the Divine nature.

(4)  As members of a Head (1 Corinthians 12:27).

(5)  As branches of a Vine (John 15.).

III. A DELIVERANCE.

1. The discovery of great danger.

(1) The infection, corruption of lust. It gets into the thoughts, senses, tongue, hands, etc.

(2) The dispersion through the world. Consider the villainy, misery, inconstancy, insufficiency of it.

2. The recovery. We have escaped, not by our power, but by His grace that hath delivered us (Psalm 124:7). There is a fourfold manner of freeing captives.

(1)  By manumission (John 8:36).

(2)  By commutation. Christ was killed; we escaped.

(3)  By ransom (1 Timothy 2:6; 1 Peter 1:19).

(4)  By violence (2 Timothy 4:17). God did all this for us, and shall we do nothing for Him, for ourselves?

(Thos. Adams.)

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KJV: According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

WEB: seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue;