Exposition on 2 Peter 1, Exposition · Verse 11
An entrance into the euerlaſting kingdome. Now we are come to the fourth and laſt argument, whereby the former exhortation concerning adding grace vntounto grace, is preſſed and vrged. Wherein firſt we are to obſerue, that Doctrine.Chriſt hath a kingdome: For here, as you ſee, is made mention of it, and for the ſame cauſe is he termed a king, Zech. 9.9: Behold thy king commeth vntounto thee; and in many other places. Now the kingdome of Chriſt is twofold, viz. the kingdome of grace, and the kingdome of glory. Concerning the kingdome of grace we reade, Col. 1.13. where it is ſaid That God hath deliuered vsus out of the power of darkeneſſe, and tranſlated vsus into the kingdome of his deere Sonne, that is, into the kingdome of grace. And this kingdome of grace is exerciſed in the hearts of men, in righteouſneſſe, and peace and ioy in the holy Ghoſt, Rom. 14.17. the lawes thereof being the word of God, which is the word of the kingdome; the ſubiects, all the elect which are effectually called and regenerate, Pſal. 2.6.
Secondly, as Chriſt hath a kingdome of grace, ſo he hath a kingdome of glory; according to that of the penitent theefe, Luke 23.40. Lord remember me when thou commeſt into thy kingdome, that is, into thy kingdome of glory. And this kingdome is not exerciſed as the former, by the word and diſcipline; but immediatly, as ſeemeth to be intimated, Reu. 7.17. where it is ſaid that the Lambe doth leade vntounto the liuing fountaines of waters. Where, by waters (I take it) is meant waters of comfort: and by leading, an immediate worke of Chriſt. Now the ſubiects of this kingdome of glory are, not only the Saints, according to that in Reu. 14.1. I ſaw a Lambe ſtanding vponupon mount Sion; but alſo the very Angels; for ſo much the Apoſtle Peter doth plainly imply in his firſt epiſtle, 3.22. Who is gone (meaning Chriſt) and is on the right hand of God; Angells and authorities and powers being made ſubiect vntounto him.
Vſe.Which bewrayeth the blindneſſe of the Iewes deſpiſing Chriſt for his meaneneſſe, not knowing indeede his greatneſſe: they take notice of his croſſe, but not of his Crowne.
Secondly, let it teach vsus to ſubmit our ſelues to Chriſt as to our king; Let vsus obey him in the kingdome of grace, that at the laſt we may liue with him in the kingdome of glory.
Into the euerlaſting kingdome. The next point hence to be obſerued is, that Doctrine.The kingdome of Chriſt is not a temporary, but an euerlaſting kingdome. It is not for a certaine time, but for euer. It is not for a moment, but for eternity. He ſhall reigne ouer the houſe of Iacob for euer, and of his kingdome there ſhall be no end, Luke 1.33. The Lord is the true God, he is the liuing God, and the euerlaſting king, Ier. 10.10. Thy throne ô God, is for euer and euer, Pſal. 45.6. And eueryevery creature which is in heauen and on the earth, and ſuch as are in the ſea, and all that are in them, heard I ſaying; Bleſſing, honour and glory, and power, be vntounto him that ſitteth vponupon the Throne, and vntounto the Lamb for euer and euer, Reu. 5.13. The which places do ſufficiently proue the eternity of Chriſts kingdome, or that his kingdome is an euerlaſting kingdome; Daniel the ſeuenth Chapter, the thirteenth and fourteenth verſes.
Reaſon.And indeede we muſt not thinke that Chriſt ſhall loſe any of his dignity or greatneſſe at any time, conſidering he is ouer all, God, bleſſed for euer, Rom. 9.5. He neuer ceaſeth to deſerue a kingdome, becauſe his goodneſſe is euerlaſting; and neuer groweth vnſufficient to manage a kingdome, becauſe for euer he is very God. Therefore it were very iniurious for vsus to thinke that his kingdome were not euerlaſting.
Obiection.But yet ſome may (poſſibly) obiect, that in 1. Cor. 15.25. where it is ſaid of Chriſt, that he muſt reigne till he hath put all his enemies vnderunder his feete: and in verſe 28. When all things ſhall be ſubdued vntounto him, then ſhall the Sonne alſo himſelfe, bee ſubiect vntounto him that put all things vnderunder him. Therefore it might ſeeme that Chriſts kingdome ſhall only continue till the day of iudgement, and that it ſhall then be aboliſhed.
Anſw.I take it, that the bleſſed Apoſtle meaneth the manner of Chriſts kingdome in that place, to wit, that Chriſt after the day of iudgement ſhall not rule his Church by the preaching of the word and the like: But as for the matter of the kingdome, that it ſhall continue for euer, and that Chriſt as God ſhall reigne with the Father, and the holy Ghoſt for euer. Other anſweres might be rendred, but in my poore vnderſtanding I hold this to be ſufficient for the clearing of the Apoſtles meaning: if any man thinke otherwiſe, let him enioy his owne opinion, I will not contend with him.
Vſe.Let the conſideration then of Chriſts euerlaſting kingdome, firſt, be a meanes to teach Chriſtians to admire the excellency of Chriſt. He reigneth; and (for the matter) he ſhall reigne for euer. Let vsus hauehave no conceite of any future abaſement oſ Chriſt. Let vsus not thinke that he ſhall at any time be dethroned or thruſt from his dignity. His kingdome is an euerlaſting kingdome.
Secondly, let it be matter of comfort to Gods children. Chriſt our eldeſt brother ſhall reigne for euer; therefore as brethren reioyce, that it ſhould alwaies goe well with their brother, euen ſo ought we to reioyce that it ſhall alwaies goe well with Chriſt. We doe but in this louelove Chriſt, becauſe he loued vsus firſt; he reioyceth in our proſperity; therefore why ſhould not we reioyce in his glory and the eternity of it? Yea, it may be matter of comfort vntounto Gods children; being coheires with Chriſt they ſhall be partakers of an euerlaſting kingdome, Dan. 7.27.
An entrance. Whence obſerue we, that Doctrine.Chriſt his kingdome hath an entrance. Yea his kingdome of grace hath an entrance, as well as the kingdome of glorie; as eueryevery houſe hath a doore whereby the family do enter: and as euerie Citie hath gates whereby the citizens and others hauehave their ingreſſe and egreſſe: So it is with the kingdome of Chriſt, it hath its ingreſſe or entrance. And this ingreſſe or entrance into Chriſts kingdome, it is like the entrance into a Citie by gates. For ſo it is compared, Reu. 21.13. where the holie Citie is ſaid to hauehave twelue gates, three on the northſide, three on the ſouth, three on the weſt, and three on the eaſt. Whereby we are to vnderſtand eſpecially the eſtate of the Church here below, being indeede the kingdome of Chriſt, into the which there be many gates or in lets.
Now the entrance into this kingdome, is no eaſie entrance; for indeede the gate is ſtraite, as Chriſt himſelf ſaith of it, in Luke 13.24. and it is ſaid to be ſtraite; Firſt, becauſe there is ſo much oppoſition to keepe vsus from entring in; the world, the fleſh, and the Diuell, will not hauehave vsus to enter into this City, if all their power can keepe vsus back. Secondly, it is ſaid to be ſtraite, becauſe it leadeth to an holy ſtrictneſſe. After we are entred into this holy City or kingdome, we muſt not thinke to liue looſely as in former times, but we muſt come to a more ſtrict courſe of life.
Thirdly, it is ſaid to be ſtraite, in reſpect that it will not giuegive entrance to any that hath a purpoſe in his heart to continue in his dearling and boſome ſinnes. Vnleſſe the proud perſon will ſtoope, he ſhall not enter here. Vnleſſe the vain-glorious perſon abate of his ſwelling, this gate is too ſtraite for him. Vnleſſe the couetous perſon be content to lay downe his burthen of ill got goods and monies, this doore will not receiue him. Vnleſſe the luxurious perſon ceaſe to embrace his harlot, the gate of Chriſt his kingdome is too narrow to receiue both him and his harlot at once, being both impenitent and graceleſſe perſons.
Vſe.Thus we ſee there is an entrance into Chriſt his kingdome, and what kinde of entrance it is. Let it teach vsus to be thankefull to God, who hath giuen vntounto man an entrance vntounto grace and glory. The Lord hath not dealt ſo with the Angels that fell, but hath vtterly caſt them out of his kingdome of grace and glory, and left them no entrance at all, nor hope or poſſibilitie of entrance.
Secondly, let it teach vsus not to be diſcouraged, though we finde the entrance into grace to be ſtraite; if we be content to endure the ſtraiteneſſe of the entrance, Chriſt will make our progreſſe in grace to be the more eaſie, Math. 11.30.
Thirdly, let it teach vsus to be content to lay aſide all impediments which might hinder our entrance. Let vsus caſt off eueryevery thing that preſſeth downe; and let vsus earneſtly ſtriue to enter into this ſtraite gate: and the rather let vsus ſo doe, becauſe without this City there is no ſaluation. For without ſhall be dogges, &c. Reuelation 22.
Shall be miniſtred. That is, ſhall be yeelded by God himſelfe: Whence we are to note, that men and women doe not enter this gate of grace by their owne power, but by Gods power. They doe not miniſter an entrance vntounto themſelues, but it is miniſtred vntounto them by God himſelfe. Who was it that opened the doore of Faith to the Gentiles, but God himſelfe? Acts 14.27. Who was it that opened a wide doore vntounto Paules miniſtery to become effectuall and to doe good, but God? 1. Cor. 16.4. Who was it that opened the heart of Lydia, but the ſame God? Act. 16.14.
Reaſon.And indeede our hearts are ſhut vp, or faſt locked naturally. We are ſhut vp vntounto Faith, as the Apoſtle ſpeaketh, Gal. 3.23. Now as a lock cannot open it ſelfe, no more can our hearts without the key of Gods Spirit.
Obiection.But here ſome (poſſibly) may obiect: If it be not in our power to enter in at the ſtraite gate, then why doth the Lord bid vsus to ſtriue to enter in? Shall we thinke that the Lord would hauehave vsus to ſtriue in vaine?
Anſw.Though our entrance is not mainly procured by our ſtriuing; yet our ſtriuing, through the mercy of God, ſhall not be in vaine. For God may giuegive a bleſſing vntounto it, yea ſuch a bleſſing, as that it may become a meanes of our entrance, though not the efficient cauſe thereof.
Vſe.Now is it ſo, that it is God that miniſtreth entrance into the kingdome of grace, then this muſt teach all that hauehave found entrance, to be thankefull to God, who hath ſhewed this mercy on them. If God had not opened the doore, heere had beene no entrance at all for them.
Secondly, let this teach vsus, that if we would finde more and more an entrance to be ſupplied vntounto vsus, wherby we may enter farther and farther into this bleſſed kingdome of grace; then we muſt pray vntounto God that he would giuegive vsus this ſupply. It is he which openeth the gate at the firſt; and it is he that doth open it wider and wider by degrees: as the greeke word alſo in this Text tranſlated, Miniſtred, doth ſignifie, Shall be ſupplied by degrees.
Thirdly, let vsus, whileſt God doth hold open this gate of mercy, ſtriue to enter in; leſt wilfully refuſing to enter when we might, we prouoke the Lord to ſhut vp the gate, and neuer to be entreated to open againe vntounto vsus. Take heede of this.
Abundantly. Or as the word ſignifieth in the greeke, richly: whence we may note, that Doctrine.There be degrees in this matter of entrance into the kingdome of grace. Some are entred farther then others be; ſome finde a rich entrance and abundant, others …ot altogether ſo. Thus the Prophets and Apoſtles were further entred into the treaſures of knowledge, then any ordinary Chriſtian there was. Thus Moſes was brought into more familiaritie with God then many of his brethren, in that the Lord talked with him, as a man with his friend. Thus Paul was led into more rauiſhing ioy, then many others, being rapt vp into the third heauen.
And thus at theſe dayes, many hauehave made a greater progreſſe in Religion then others hauehave.
And what is the reaſon of this difference? Surely the firſt and principall cauſe thereof is this, viz. the mercy of God and his wiſedome: To one in his wiſedome and mercy he giueth the degree of grace which he will not giuegive to another.
The ſecond cauſe of the difference is, becauſe many are too remiſſe and negligent in the ſeeking of grace they will not take the paines that others doe in the acquiring of grace, and therefore it is no marueile if like vntounto trewants they come ſhort in their learning.
Vſe.Let this teach vsus to labour to get more rich entrance; let vsus not content our ſelues that we hauehave an entrance, but let vsus endeuour to grow rich in grace. Let vsus ſtriue to goe further and further in Chriſt his kingdome: We may goe farre in this kingdome, euen in this life, if we be carefull to vſe the meanes as we ought.
For ſo. That is, by adding grace vntounto grace, you ſhall more and more finde entrance into Chriſt his kingdom: for this verſe hath relation to that which went before in the fift, ſixth and ſeauenth verſes, in this ſame Chapter.
Hence we are to note, that Doctrine.By the eight forenamed graces, an entrance is made into the kingdome of Chriſt, and by the growth in thoſe graces, an abundant entrance is more and more ſupplied. Thus by knowledge we are entred into the light of Chriſt his kingdome, and by increaſe in knowledge, we are led into greater light. Thus by Faith we are brought to the preſence and fellowſhip of Chriſt, and as our Faith groweth, we increaſe in that fellowſhip. Thus by godlineſſe, we are brought to the ſubiection and obedience which is in Chriſt his kingdome; and the more we abound in godlineſſe, the further we make entrance into the kingdome. Thus by louelove, and temperance, and patience, we are entred into the temper of Chriſts kingdome, and the ſweete affections that are exerciſed therein; and the more that we increaſe in theſe bleſſed graces, the further we enter into the kingdome.
Laſtly, by Charitie, that is, by workes of mercy, we are brought into the practiſe of the kingdome; and the more that we grow in theſe workes, the further we enter into the kingdome: the like may be ſaid of vertue.
Vſe.Wouldeſt thou then enter and go farre in the Kingdome of Chriſt; then labour to go farre in the eight forenamed graces, content not thy ſelfe till thou haſt theſe graces in thee: and when thou haſt them, labour to growe in them. And thus an entrance ſhall be miniſtred abundantly into the euerlaſting kingdome of our Lord and Sauiour Ieſus Chriſt. Which if thou findeſt, happy, and thrice happy art thou.