Exposition on 2 Peter 1, Exposition · Verse 12
Wherefore. Now we come to the third generall part of the Chapter, wherein the Apoſtle declareth the reaſons which moued him to write; from the beginning of this twelfth verſe, vntounto the end of the fifteenth: and ſecondly, the reaſons which ſhould moue the Church to heare him, and to hearken vntounto him; from the beginning of the ſixteenth verſe vntounto the end of the Chapter. The reaſons which moue him to write, are, firſt, that he might excuſe himſelfe from negligence; which is a foule fault in a Miniſter, verſe 12. Secondly, from the fitneſſe of the practiſe, verſe 13. Thirdly, from the conſideration of the ſhortneſſe of his owne life, verſe 14. Fourthly, from the conſideration of the vtility of his writings in after times, verſe 15.
Wherefore. In this twelfth verſe, two points: firſt, the pleading of a cauſe: ſecondly, the remouing of an obiection.
Wherefore I will not be negligent; or, as the word in the originall is, I will not be careleſſe.
The firſt point hence to be obſerued, is, that Doctrine.It is a great fault in a Miniſter to be careleſſe and negligent. Elſe the Apoſtle would not thus excuſe himſelfe from that imputation. And for the further euidencing of the truth of this point, I referre the Reader to the 34. of Ezechiel, 2.3.4.5.6. where it is ſaid; Woe vntounto the Shepheards of Iſrael that feede themſelues: ſhould not the Shepheards feede the flockes? Ye feed vponupon the fat, and ye clothe you with the wooll. Ye kill them that are fed, but ye feed not the flocke. The diſeaſed hauehave ye not ſtrengthened; neither hauehave ye healed that which was ſicke; neither hauehave ye bound vp that which was broken; neither hauehave ye brought againe that which was driuen away; neither hauehave yee ſought out that which was loſt. And againe in the ſixt verſe: My ſheep wandered thorough all the mountaines, and vponupon euerie high hill: yea, my flock was ſcattered vponupon all the face of the earth, and none did ſearch or ſeek after them. In all which the holy Ghoſt doth ſeuerely taxe careleſſe negligent miniſters. The like we reade, Eſay 56.10. where the Lord taxeth the dumbe dogges for their ſleeping, and delighting in ſleep, that is, for their remiſneſſe and negligence in their calling.
Reaſon.And certainly, it muſt needes be a great ſinne in a Miniſter, to be careleſſe and negligent, becauſe his imployment concerneth the very ſoules of men. It is a ſin in a ſhepheard, not to looke carefully to his ſheepe, becauſe the life of the creature is in his hand: but it is a greater ſinne for a Miniſter not to looke carefully to his flocke, becauſe the ſoules of his people are in his hand.
Vſe.Which may ſerue, iuſtly to reprooue all careleſſe and negligent Miniſters, which looke narrowly to the fleece, but ſtarue the flocke. So they may hauehave the pay, they care not what becomes of the ſoules; let them ſinke or ſwimme, ſo that they may hauehave their skinnes, all is well. Theſe are worſe then the King of Sodome, Geneſis 14.21. For he ſaid vntounto Abraham, GiueGive me the ſoules, and take thou the goods to thy ſelfe: but theſe ſay to the diuell, GiueGive me the goods, & take thou the ſoules to thy ſelfe.
Secondly, it may ſerue alſo iuſtly to reproue many which thinke the worſe of their Miniſters euen for their carefulneſſe & diligence. How many Miniſters be there at theſe daies, that fare the worſe for their painfulnes? if they would be more negligent, they ſhould be better eſteemed. Oh vaine people! conſider if a Miniſter be diligent and induſtrious in his place, he doth no more then God doth require of him as a duty. Shall God require it as a duty, and ſhall man dare to ſay, It is more then needs?
Thirdly, let people animate and encourage their Miniſter to this carefulneſſe: let them be carefull to heare, as he muſt be carefull to preach; yea, let them miniſter vntounto him in all good things. An excellent worke ought to hauehave an excellent reward. People muſt not be like vntounto Pharaoes taskers, which exact a great number of brickes, but thinke much to allow ſtraw; but they muſt remember that the labourer is worthy of his hire, as our bleſſed Sauiour ſpeaketh.
Wherefore. This hath relation to that which goeth before in the former verſe. And it is as though the Apoſtle had ſaid: Foraſmuch as by grace an entrance is made into the euerlaſting Kingdome of Chriſt, and this grace is wrought ordinarily by the meanes of the word, wherefore I will not be negligent, &c.
Whence we are to note, that Doctrine.It ought to be an eſpeciall motiue vntounto a Miniſter, to be carefull and diligent in his calling, becauſe he may be a meanes, by his diligence, to bring ſoules into Chriſts kingdome.
It is the very argument which Paul vſeth to excite Timothie to be diligent to preach the word, in ſeaſon and out of ſeaſon; becauſe in ſo doing he ſhall both ſaue him ſelfe, and them that heare him, 1. Tim. 4.16.
And if any ſhall demand, What good a Miniſter ſhall reape, if he be vſed by the Spirit of God, as an inſtrument, in adding ſoules to Chriſts Kingdome: I anſwer in the words of the holy Ghoſt, Dan. 12.3. They that turne many to righteouſneſſe ſhall ſhine as the ſtarres, for euer and euer.
Vſe.Therefore the motiue ſhould be very forcible with vsus Miniſters, to make vsus diligent in preaching and writing, becauſe hereby many ſoules may be entred into the euerlaſting kingdome of our Lord and Sauiour Ieſus Chriſt. It is a good ſeruice by naturall generation to increaſe the world; but it is a farre better ſeruice to be a meanes to increaſe the kingdome of Chriſt.
To put you in remembrance of theſe things. Whence obſerue we, Doctrine.That it is the office of the Miniſter, to put people in remembrance of thoſe things which pertaine to the kingdome of God. For this cauſe Gods Miniſters are termed Gods remembrancers; for ſo I take it, the Hebrue word is beſt rendred, Eſay 62.6.
And ſo the Apoſtle doth directly enioyne Titus in the third of that epiſtle, the firſt verſe, that he ſhould put the Church of the Cretians in minde; or, as it is in the Greeke text, that he ſhould remember them to be ſubiect to Principalities and Powers; intimating thereby, that it is the Miniſters duty, to be a remembrancer.
Vſe.Which plainely ſheweth what a ſhort memory we hauehave in the beſt things, in that we need a remembrancers helpe. We can eaſily remember wrongs done vntounto vsus; or, we can remember with facilitie what belongs to our worldly gaine. Commonly we neede no remembrancer in theſe matters. But if it come to matters concerning Gods kingdome, herein we are dull, and cannot remember any thing, vnleſſe we be oftentimes put in minde of the ſame. For this we ought to be humbled.
Though ye know them. Obſerue we here from the example of the diſperſed Church of God, vntounto whom Peter writeth, that Doctrine.It is the part and duty of eueryevery true Chriſtian to be well acquainted with the Scriptures or word of God. Hence it is that Chriſt ſaith, Search the Scriptures, Iohn 5.39. Hence it is alſo that Paul ſaith, Let the word of Chriſt dwell in you richly, Coloſ. 3.16. Thus it was the commendation of Timothy, that he knew the Scriptures of a childe, 2. Timothy 3.15: And of Apollos, that he was mighty in the Scriptures, Acts 18 24.
Reaſon.And indeed, ignorance of the Scriptures is carefully to be auoided: firſt, becauſe it is the meanes of falling into many groſſe and dangerous errours; according to that in Math. 22.29. You do erre not knowing the Scriptures. Secondly, becauſe, to be ignorant now in theſe dayes of knowledge, it is the marke of a reprobate or caſt-away; according to that in 2. Cor. 4.3. If our Goſpel be now hid, it is hid to them which are loſt.
Vſe.Which doctrine ſerueth iuſtly to condemne the practiſe of the Pope, which debarreth the people from the reading of the Scriptures. God would hauehave people to know the Scriptures: and the Pope would hauehave the people ignorant of the Scriptures. O man of ſinne! how great is thy preſumption, which dareſt forbid that which God hath commanded?
Secondly, it may iuſtly condemne the ignorance of theſe times wherein we liue; for howbeit we hauehave plenty of preaching, yet how many thouſands be there which liue ignorant, not knowing the Scriptures?
Thirdly, let it ſerue to ſtirre vp eueryevery one of vsus to be more ſtudious in the word of God: Let vsus abandon all vaine and wicked bookes out of our houſes, and let vsus get eueryevery one a Bible, and let vsus reade therein day and night.
And be eſtabliſhed. Whence obſerue, that Doctrine.It is not ſufficient to know the truth, but we ought to be eſtabliſhed in it. Hereupon it is ſaid, Coloſſ. 2.6. As ye hauehave therefore receiued Chriſt Ieſus the Lord, ſo walke in him, rooted and built vp, and eſtabliſhed in the faith, &c.
To this purpoſe alſo ſerueth that in Epheſians 4.14. That we hence forth be no more children, toſſed to and fro, and carried about with euety winde of doctrine by the ſleight of men, and cunning craftineſſe wherby they lie in wait to deceiue.
A Chriſtian muſt not halt betweene two opinions, as Iſrael did, 1. Kin. 18.21. neither muſt he be luke warme as the Laodiceans, Reuel. 3.16. but he muſt be ſtedfaſt, vnmoueable, &c. 1. Cor. 15.58.
Vſe.Which may ſerue iuſtly to reprooue many in our daies, who howſoeuer they yeelde a kinde of generall conſent to the truth, yet they are not ſetled nor eſtabliſhed in it: inſomuch, that if they ſhall be ſet vponupon by any cunning deceiuer, they are quickely carried away. How many be there at theſe daies, that are as indifferent for Popery as for the trueth? O my brethren, what a ſhame is this, that after ſo much meanes ye ſhould ſtill remaine vneſtabliſhed?
Secondly, let this ſerue to excite eueryevery one of vsus to be more throughly ſetled in the truth; and that we may be ſo, let vsus take theſe directions:
1. Let vsus labour to be able to yeeld a reaſon of our faith, and to know the grounds of that which we hold. What is the reaſon that many go away? Euen becauſe they know not the grounds of that truth which they hold.
2. Let vsus follow the truth in louelove; a man is not eaſily remoued from that which he loues: and ſo if we could louelove the truth, and be inflamed with it, certainely we ſhould not be eaſily turned from it.
3. We muſt obſerue thoſe which are giuen to ſects and ſchiſmes, which ſeeke to vnſettle men in their faith, and we muſt auoide them. Let vsus neuer thinke to be ſetled in Religion, ſo long as we giuegive entertainment to ſchiſmaticall perſons.
4. We muſt pray vntounto God to ſettle and eſtabliſh vsus. It is his worke to make a ſtable ſoule; according to that in 1. Pet. 5.10. But the God of all grace, who hath called vsus into his eternall glorie by Chriſt Ieſus after that yee hauehave ſuffered a while, make you perfect, ſtabliſh, ſtrengthen, ſettle you.
In the preſent truth. Marke here; the Apoſtle doth not ſay, In the preſent truths, as ſpeaking of many; but, In the preſent truth, as ſpeaking of one.
Whence we may gather, that Doctrine.There is but one truth, howſoeuer there may be many opinions concerning that truth. Hence it is that the Apoſtle Paul ſaith, Epheſ. 4.5. There is one faith; which is meant, as well of the Doctrine or ground of faith, as of the habit or worke of it: and the reaſon of this point is, becauſe there is but one God who is the author of it.
Vſe.Which may teach vsus to bewaile the multiplicitie of opinions in the world; ſome ſauouring of Poperie, ſome of Anabaptiſme, ſome of Arminianiſme, ſome of Browniſme, ſome of Mahometiſme, ſome of Iewiſme, ſome of Paganiſme, ſome of Atheiſme, and the like; and yet there is but one truth. But let none be diſcoraged for all this; let vsus remember what Chriſt told vsus before-hand: It cannot be auoided but that offences will come, &c.
In the preſent truth. Or, as it is in the originall, in the truth that now is. Whence obſerue this doctrine, viz. That as there is but one truth, ſo Doctrine.That is that one truth which was preached and profeſſed by the holy Apoſtles in the Primitiue Church. Hence it is that it is ſaid in Galat. 18. Though we, or an Angel from heauen preach any other goſpel vntounto you, then that which we hauehave preached vntounto you, let him be accurſed.
Reaſon.The Primitiue truth was preached by immediate reuelation: and it was confirmed by miracles, which neuer any truth was ſince. Therefore that truth is the only truth.
Vſe.Which ſerueth to diſcouer the vnſoundneſſe of Poperie; for the inuentions of Poperie were no part of that truth which was eſtabliſhed in the Primitiue Church, but rather contrary to that ancient truth. The Papiſts complaine of our nouiliſme, or new-fangleneſſe in Religion; but we may a great deale more iuſtly complaine of their new-fangleneſſe in Religion; for we hold to the ancient truth, taught and profeſſed in the Apoſtles times: whereas they are remoued to another goſpell, and hauehave coyned new articles of Faith, which were not part of the ancient grounded truth taught by the Apoſtles.
Though ye know. Whence we may note that Doctrine.it is lawfull for a Miniſter to teach or to write as well thoſe things which are vulgar, and well knowne, as thoſe things which are rare, or leſſe knowne. Thus we reade in 1. Iohn 2.21. I write theſe things, not becauſe ye know not the truth, but becauſe ye know it. And Phil. 3.1. It grieueth me not to write the ſame things vntounto you, but for you it is ſafe.
Reaſon.We are not ſo ſharpe witted in heauenly things, but we hauehave neede of much inculcation to cauſe vsus to vnderſtand; neither are we ſo forward to practiſe, but we neede to be excited thereunto againe and againe.
Vſe.Which ſerueth iuſtly to taxe all ſuch Miniſters as think that they neuer preach or write well, vnleſſe they inuent and broach ſome new-fangle conceit of their owne idle inuention: as though knowne truth were growne too ſtale for their mouthes to vtter. But let ſuch know, that better ſchollers then themſelues, I meane the holy Apoſtles, did not ſcorne to preach and to write and to inculcate knowne truth.
Secondly, it ſerueth to reproue multitudes of people, which, hauing itching eares, loathe the knowne truth, and Athenian-like, deſire after nouelties. But let ſuch know, that they had more neede to hauehave that which they know to be beate vponupon their conſciences, that they may beleeue and practiſe it, then to luſt after nouelties.
Thirdly, this may ſerue to iuſtifie the practiſe of ſuch faithfull Miniſters which inculcate and beate vponupon knowne truth, chooſing rather to profit then to pleaſe. But to leaue this verſe and to come to the next, which is the ſecond argument, and is taken from the equity of the practiſe.