Exposition on 2 Peter 1, Exposition · Verse 14
Knowing that ſhortly I muſt put off my tabernacle. Now we are come to the third Argument or Motiue which did moue Peter to preach and to write ſo diligently this bleſſed Epiſtle: And that was becauſe he was aware of his death approaching, and therefore he deſired the rather to do what good he could, whileſt life laſted.
Knowing that ſhortly. The firſt doctrine from hence is this, viz. that Doctrine.It is the duty of eueryevery Chriſtian, both of Miniſter and People, to make account of ſhort life. So doth Peter here; he maketh iuſt account, that in very ſhort time he ſ…ould lay downe this tabernacle of his body.
And was this Peters practiſe alone? No verily; it hath bene the practiſe of the reſt of Gods children from time to time. Abraham in his perfect health termeth himſelfe duſt and aſhes, Geneſ. 18.27. Dauid ſaith, that his life is alwayes in his hand, Pſal. 119.109. Paul ſaith, I am ready to be deliuered, and the time of my departure is at hand, 2. Tim. 4.6. The Church ſaith, we hauehave here no abiding City, Hebr. 13.14. Yea, what true conuerted Chriſtian is there, but he is taught of God daily to thinke of his mortality.
Reaſon.And indeed it is fit, that eueryevery man ſhould make accoun… of this which is truth. It is certain and true, that our continuance here ſhall be but ſhort. Our liues are but as graſſe, which in the morning flouriſheth and groweth, and in the euening is cut down and withereth, Pſal. 90.5.6. It is like ſmoke, which though it appeare for a little time as it aſcendeth out of the chimney, yet if we follow it with our eie, it quickely vaniſheth out of ſight, Pſal. 102.3. It is like vntounto a ſhadow which declineth, Pſal. 102.11. Now if our liues be thus fraile, it is fit we ſhould ſo eſteeme them.
1. Obiection.But here ſome may poſſibly obiect and ſay, Doe we not ſee ſome men and women to liue long? Do not ſome in our age attaine vntounto ſeuentie yeares, ſome eightie, ſome ninetie, ſome an hundred, and may not I poſſibly liue as long as they?
Anſw.I do not deny, but God is able to continue thee long vponupon the earth, though thy life, in it ſelfe, be neuer ſo fraile; but it is not thy ſafeſt courſe, to make account of long life. For though ſome liue (it may be) vntill they be an hundred yeares old, yet we finde by experience, that there be a great many which neuer ſee halfe, no not the fourth part of that time.
2. Obiection.If any ſhall further obiect and ſay, But I am ſtrong and luſtie; I am yong and in my beſt yeares, I finde no decay in my bodie: and therefore what reaſon hauehave I to looke for death?
Anſwer.Yes verily; for thou muſt remember, that man in his beſt eſtate, (that is, in his beſt yeares, in his beſt ſtrength, in the flower of his age,) is altogether vanitie, Pſa. 39.5. Didſt thou neuer reade that in Iob, 21.23. One dieth in his full ſtrength, his breaſts being full of milke, and his bones being moiſtened with marrow? &c. And beſides the euidence of Scripture, we ſee by experience, that a man may be ſlaine vponupon a ſodaine by diuers occaſions of danger, although he feele himſelfe neuer ſo healthie, and ſtrong, and likely to liue: therfore deceiue not thy ſelfe.
Vſe.This may ſerue iuſtly to reprooue them which hauehave made a couenant with death, and put the euill day farre from them; which thinke in their hearts, that though a ſcourge come, and paſſe through the whole Land, yet that it ſhall not come neare them. Alas, poore creature, what priuiledge haſt thou to eſcape more then any other? Art thou any iot the more ſure, becauſe of thy ſecuritie? Surely no: for when thou ſhalt ſay, Peace and ſafetie, then is moſt likely to come vponupon thee, ſodaine deſtruction. 1. Theſſ. 5.3.
Secondly, this may ſerue to teproue ſuch as immoderately do ſeeke after wealth, being as vnſatiable in ſeeking riches, as if they eſteemed themſelues and their children to be immortall; or as though they were to prouide for an earthly eternity. O vaine man! thou art buſying thy ſelfe, to lay vp for many yeares, whereas it may be this night following, thy ſoule may be required of thee, and then whoſe ſhall theſe riches be which thou haſt gathered together, with the loſſe of thy ſaluation? If thou ſhalt ſay; I ſhall leaue my riches to my children, I anſwer, But God may poſſibly cut off thy children alſo, as ſodainely as thy ſelfe: Or ſay that thy children ſhall liue long to enioy thy riches, yet what ioy will it be vntounto thee, to thinke when thou art in hell, I hauehave left rich children vponupon the earth? and for prouiding for them ſuperfluities, I hauehave brought vponupon my ſelfe this eternall torment?
Vſe 2.Secondly, as this doctrine ſerueth for reproofe, ſo it ſerueth for inſtruction. For firſt, it ſhould teach vsus not to deferre our repentance, but whileſt it is called to day, we ought to turne from the power of Satan to God, and that with ſound humiliation. But thou wilt ſay, I can do this ſoone enough when I am old. But conſider with thy ſelfe, Art thou ſure to liue vntill thou beeſt old? haſt thou a leaſe of thy life? Or, ſuppoſe thou couldſt be aſſured that thou ſhouldſt liue vntill thou be old, yet how knoweſt thou that God, at that time, will giuegive thee repentance?
Vſe 3.Thirdly, this doctrine may be matter of conſolation: Firſt, vntounto ſuch as endure baniſhment, impriſonment, pouerty, ſickeneſſe, or any other affliction. They muſt thinke that their afflictions cannot be long, becauſe their liues are but ſhort. They ſhall not need deſperately to make away themſelues before the time. God will take them away ſoone enough, by one occaſion or by another.
Secondly, it may be matter of comfort vntounto all ſuch as beleeue; for now is their ſaluation nearer then when they beleeued. Thou art here this yeare, thou mayeſt be aduaunced into heauen before the next. Thou art here this weeke, thou mayeſt be with Chriſt before the next. Yea, thou art here to day, thou mayeſt be in bliſſe before to morrow.
Knowing that ſhortly, &c. As though he ſhould ſay; Seeing I know that I ſhall not remaine long, therefore I write vntounto you this Epiſtle, endeuouring while I am with you, to doe the beſt good that I can; and the rather becauſe I ſhall not long continue.
The doctrine hence is this, namely, that Doctrine.The conſideration of ſhortneſſe of life, ought to be an eſpeciall ſpurre, or motiue to prouoke all Chriſtians, as well people as Miniſters, to double diligence in well doing.
Thus Salomon writ the booke of Eccleſiaſtes in his old age. Thus Paul writ diuers of his epiſtles when he was aged. Thus Chriſt himſelfe exerciſed his miniſterie, wrought miracles, and did all his great wonders in the three laſt yeares of his life. Why were theſe ſo diligent at the laſt, but becauſe they conſidered they were not long to continue? As Chriſt alſo himſelfe doth acknowledg, Iohn 9.4. I muſt worke the workes of him that hath ſent me while it is day; the night cometh wherein no man can worke.
Reaſon.And there is great reaſon that men ſhould beſtirre themſelues eſpecially towards their latter end, for they muſt either then worke or neuer: they muſt either then doe good, or elſe hereafter it will be too late, according to that in Iohn 12.35. Walke while ye hauehave light, leſt the darkeneſſe come vponupon you.
Vſe.This ſerues to reproue them which purpoſe to liue idly, when they are growne old; not conſidering that approaching of death, ſhould be a motiue to greater diligence in doing good.
Secondly, let this ſerue to ſtirre vsus vp both Miniſters and people, to be more diligent in our places to glorify God. Let vsus thinke we hauehave none of vsus all to abide here long; and when we ſhall be gone, we ſhall not hauehave liberty to returne to diſpatch any thing which we hauehave left vnperfected. Therefore, ſince with Peter we muſt ſhortly lay downe this Tabernacle, let vsus ſtirre vp our ſelues to more diligence in well doing. Thou which art a Miniſter, doſt thou thinke that thou ſhalt not liue long? Be the more diligent in preaching and writing. Thou which art an Officer, doſt thou thinke or know that thou ſhalt not long continue in thy office? Be the more carefull to doe good in it, that little time thou ſhalt continue. Thou which art a priuate Chriſtian, art thou perſwaded that death approcheth? Therefore worke out thy ſaluation with feare and trembling, glorifie God what poſſibly thou canſt, and whileſt thou haſt yet oportunity, doe as much good as thou canſt, eſpecially to the houſhold of Faith.
I know. How did Peter know that he was not long to continue? Not by the courſe of nature, feeling himſelfe to decay, but by expreſſe ſpeech from Chriſts owne mouth, in Iohn 21.18. But when thou ſhalt be old, thou ſhalt ſtretch forth thy hands, and another ſhall gyrd thee: and in verſe 1. This ſpake he; ſignifying by what death he ſhould glorifie God.
Now obſerue, here Chriſt told Peter before hand, that in his old age he ſhould ſuffer a violent death; and Peter gaue ſuch vndoubted credit to the words of Chriſt that he ſaith: I know that I ſhall ſhortly lay downe this Tabernacle, as our Lord Ieſus Chriſt hath ſhewed to me.
I know. The doctrine is this, viz. That Doctrine.eueryevery man, both Miniſters and people, ought to be infallibly perſwaded of the truth and veritie of Gods word. If Chriſt ſaith it, we may and ought to ſay by Faith, We know it to be true. Thus it was with Martha, Iohn 11.24. I know he ſhall riſe againe at the laſt day. Now how did Martha know that her brother ſhould riſe againe, but by the word and Spirit of God? The like we ſee in the whole Church, 2. Cor. 5.1. We know that if this Tabernacle be diſſolued, &c. Now how did the Church know this future glory, but by the word?
The like we ſee in Peter elſewhere, as in the third chapter of this ſecond epiſtle, the third verſe: Knowing this firſt, that there ſhall come in the laſt daies ſcoffers. Now how did Peter know this, but by the word and Spirit? Many other examples might be alledged, but theſe may ſuffice ſor the proofe of the point.
Reaſon.And indeede we hauehave great reaſon to be infallibly perſwaded of the truth and veritie of Gods word. Firſt, becauſe God is not as man, that he ſhould lie; he is truth it ſelfe he cannot lie. Therefore what he ſpeaketh, it is infallibly true.
Secondly, becauſe the word hath beene proued to be an vndoubted truth from generation to generation; it was neuer found contrary, and therefore we hauehave no reaſon to call the truth of it into queſtion.
Vſe.This may ſerue to condemne Atheiſme, which is not nor will not be perſwaded of the truth of Gods word. But let all Atheiſts aſſure themſelues, that they which will not beleeue the word for the preſent, they ſhall find and feele the truth of it to their coſt in hell fire. For they which will not beleeue ſhall be damned, Marke 16.16.
After my deceaſe. Or, as it is in the originall, After my going out, meaning out of the tabernacle of his bodie; where from the periphraſis or deſcription of death, in that it is termed an exodus, or going out, or a deceaſe and departure, we may obſerue that Doctrine.A man when he dies, he doth but remoue from one place to another, his death is onelyonly a departure, or a changing of place. When Ioſua dieth, he is ſaid but to goe the way of all the earth, Ioſ. 23.14. When the Saints die, they are ſaid but to come to a company of innumerable Angels, and to the generall aſſembly, and Church of the firſt borne which are written in heauen, and to God the iudge of all, and to the ſpirits of iuſt men made perfect, Heb. 12.22.23. And when Chriſt himſelfe dieth, he is ſaid but to goe, Luke 22.22. The like may be ſaid of Symeon, whoſe death was but a peaceable departure, Luke 2.24. Lord now letteſt thou thy ſeruant depart in peace, &c. Thus we ſee the proofe of this point, to wit, that when a man dieth, he doth but departe from one place to goe to another.
Queſt.But hence ſome may ſay: Is mans death but a departure? I pray you therefore tell me whither doth the ſoule of man goe, when it departeth out of the body?
Anſw.Not to Purgatory, or Limbo. For all the Chriſtian world knowes, that theſe places are meerely imaginary, inuented by the Clergie of Rome, for the maintayning of the Popes kitchin, and hauehave no ſound ground from the word of God.
But if we would know indeede, according to Gods word, whither foules departe or goe at the houre of death: we muſt take notice, that all ſoules of men they goe not to one place. For as for the ſoules of the elect, they vndoubtedly goe to heauen, as we ſee in the example of the penitent theefe, of whom Chriſt ſaid, This day thou ſhalt be with me in paradiſe, Luke 23.43. And on the contrary, the ſoules of the reprobate, they go to hell, as we ſee in the example of the rich man, Luk. 16.23.
Queſt.If any ſhall demand further, who conducteth the ſoules in their paſſage to heauen or to hell; Anſw.I anſwer: As for the ſoules of the elect, they are carried by the Angels into the kingdome of heauen; as we ſee in the example of Lazarus, Luke 16.22. But as for the ſoules of the reprobate, whether they be carried by t… diuels to hell, or driuen thither violently by the good Angels as Gods Sergeants, I cannot peremptorily determine: But ſure it is by the one or by the other, they are tranſported to the place of torment. Luke 12.20.
Thus we ſee the point proued and amplified.
Vſe.The vſe of it, is briefly for matter of comfort to the children of God, both concerning their chriſtian friends deceaſed, they hauehave but changed their habitation; they are but gone from earth to heauen; they hauehave but made a bleſſed departure: And alſo concerning themſelues, whenſoeuer it ſhall be their lot to die, their ſoules ſhall onelyonly depart, or goe out of a worſe place into a better. They ſhall be cut off from the earth indeede, but they ſhall be receiued & find ſweet entertainment in heauen.
Secondly, it may make for the ouerthrow of Atheiſts, in the point of the ſoules mortalitie, which they wickedly hold. But conſider, here the ſoule is not ſaid to die, but to depart or to change place; which doth plainly imply that it is immortall and not mortall.
Thirdly, it may make for the terror of the wicked; they ſhall not die when they die, death will flie from them when they moſt deſire it. At death they ſhall only depart, they ſhall with Iudas goe to their owne place, Acts 1.25. But they ſhal hauehave a heauie departure, they ſhall go from their pleaſures to their tortures; they ſhall leaue the company of their friends, and come into the company of diuels; they ſhall depart from their delightfull houſe & fields and gardens, & ſhall be brought down to the nethermoſt hell. O conſider this you that forget God, and repent, that you may preuent this wofull departure, and that your end may be peace.