Exposition on 2 Peter 1, Exposition · Verse 16
For we hauehave not followed cunning fables. In that the Apoſtle doth here intimate, that the Church ought to reſpect his doctrine and writings, and to receiue the ſame, becauſe he dealt ſincerely with the word of God: therefore hence we are to obſerue, that Doctrine.It ought to be a great motiue to Gods people, to hearken to their Ministers, when they are conuinced in their conſciences, that they deale ſincerely betweene God and them. Thus ſaith Paul 2. Cor. 7.2. Receiue vsus: We hauehave wronged no man, we hauehave corrupted no man, &c. ſhewing this as a reaſon why the Corinthians ought to receiue him, becauſe he had corrupted no man. And what was it that mooued the Church to giuegive ſuch credit to the writings of the Prophets and Apoſtles, but becauſe they were perſwaded in their conſciences by the Spirit of God, that theſe men did deale truly and ſincerely in the matters of God?
Vſe.This makes againſt ſuch, that the more they are conuinced, that Miniſters deale ſincerely, the more they will flee from their Miniſtery, and be leſſe ruled by them. Theſe are they that hate the light, and will not come to the light, leſt their workes ſhould be reproued.
Vſe.Secondly, it ſhould teach vsus Miniſters to preach according to the proportion of faith, and to deale faithfully in the matters of God, that our teaching may be of the more authoritie in the hearts of Gods people, and may doe the more good.
Making knowne vntounto you. Whence we may obſerue, that Doctrine.EueryEvery man and woman, yea euen the very elect themſelues are naturally, without the knowledge of the Goſpel. They know it not vntill it be made knowne vntounto them: a man may poſſibly hauehave the law of God by nature written in his heart; but as for the knowledge of the Goſpel, it is farre from him. The very heathen had ſome glimpſe of the law, they were able by the light of nature to conceiue, that vice ſhould be ſhunned, and vertue followed: but as for the Goſpell, they were vtterly ignorant of it, ſuppoſing onelyonly to come to heauen, by the ladder of their owne vertuous actions. Yea, this ſaluation by Chriſt, it is ſuch a myſterie, as that it ſurmounted the capacitie both of Angels and men, once to dreame of it, vntill it was reuealed. For what creature could once hauehave imagined, that God would euer hauehave giuen his owne Sonne to be made a man, and to die an accurſed death vponupon the tree, and that for his very enemies, vnleſſe it had bene reuealed? And for this cauſe the goſpel is termed a myſterie diuers times in the Word, as in Epheſ. 3.4. and Coloſſ. 1.26. and in many other places; becauſe indeed it was hid from the world, and ſurpaſſed the conceit of euerie creature.
Obiection.But here ſome may obiect; Did not Balaam know, being a heathen man, that a ſtarre ſhould come out of Iacob, Numb. 23.17. Had he not ſome glimpſe in this, of ſaluation by Chriſt? I anſwer, Either Balaam in this his prophecie knew not what he ſaid, like vntounto the High-prieſt, Iohn 11.50.51. Or if otherwiſe, then vndoubtedly, it was reuealed vntounto him; it came not of himſelfe.
Vſe.The conſideration of our want of knowledge of the Goſpell naturally, ſhould teach vsus to be more ſtudious to ſearch into this myſterie that we may know it, according to the examples of the holie Angels, 1. Pet. 1.12. who being ignorant of the myſterie, deſire the more to prie into it.
Secondly, it ſhould teach vsus the more to admire the Goſpell, conſidering what a deepe myſterie it is. No doubt, but if the Goſpell were now to be firſt reuealed vntounto vsus, we would thinke it the moſt admirable thing in the world, for God to be made man, and for God to ſhed his owne bloud vponupon a Croſſe, and that for rebels. Shall we admire theſe things onelyonly for a time? are they not as worthy to be admired for euer, as for a ſeaſon? Shall we make the Goſpell onelyonly a nine daies wonder? God forbid.
Making knowne vntounto you. Whence note, that Doctrine.The Apoſtles are the eſpeciall instruments of manifeſting or making knowne the myſterie of the Goſpell. Peter ſpeakes here in the perſon of the reſt; We made knowne vntounto you, &c. We deny not but the Goſpel was preached by the Prophets; for elſe, what had become of our fore-fathers, if Chriſt had not bene reuealed vntounto them at all? Yea, Chriſt was preached, euen by Moſes, in the ſacrifices for ſinne, and the like. But neuer was the Goſpell ſo manifeſtly taught, as by the Apoſtles: the aime of whoſe miniſterie was eſpecially to preach Chriſt. The Prophets preached Chriſt afarre off, but the Apoſtles preached him at hand, yea already exhibited; Moſes preached Chriſt in darke ſhadowes, but the Apoſtles preached him manifeſtly, without any ſhadow. And hereupon the Apoſtles are termed Miniſters of the new Teſtament, 2. Cor. 3.6. becauſe indeed the diſpenſation of the Goſpell was eſpecially committed vntounto them. Hereupon likewiſe the Apoſtles terme the Goſpell, their Goſpell, 2. Corinth. 4.3. to ſhew that it was committed vntounto them after an eſpeciall manner.
Obiection.But ſome poſſibly may obiect, that the Apoſtles were the moſt vnfit perſons of many other, to be intruſted with the great and deepe myſterie of the Goſpell; for they were vnlearned men, ſome of them being ſilly Fiſhermen and the like. Anſwer.I anſwer in the Apoſtles words; They had this treaſure in earthen veſſels, that the excellencie of the power might be of God, and not of them, 2. Cor. 4.7.
Vſe.But let it teach vsus, that if euer we deſire to attaine the myſterie of knowledge which is in the Goſpell, we muſt be ſtudious in the reading, and hearing, and meditating of the new Teſtament, which containes the writings of the Apoſtles: This is the field wherein this treaſure is eſpecially to be found.
Secondly, let it teach vsus to be thankefull, in that we enioy theſe writings; for in them is contained eſpecially the myſterie of the Goſpell, and the meanes of reuealing Chriſt vntounto vsus.
The power and ccming. VnderUnder theſe two words Power and Coming, by a Synechdoche is vnderſtood the ſumme of the whole Goſpell, part being put for the whole. And by the power of Chriſt is ſet forth his diuine nature, whereby he did many miracles; as by his coming we are to vnderſtand his incarnation, or firſt coming in the fleſh.
We made knowne vntounto you the Power and Coming. The Apoſtle did not exerciſe himſelfe in vnneceſſarie queſtions about the Law, or in impertinent froathy diſcourſes to fill vp the time; but he ſpent both his Sermons and writings, in ſpeaking and declaring of Chriſt, which is a good patterne for vsus Miniſters: Doctrine.We muſt learne aboue all other doctrine to preach Ieſus Chriſt. I doe not deny but that the morall law is alſo to be taught. For the Goſpell doth not abrogate the moralitie of the law, but doth eſtabliſh it, Rom. 3.31. Yea, the preaching of the law is an excellent preparatiue to the Goſpell, as we ſee by the miniſterie of Iohn Baptiſt, Matth. 3.3. There muſt neceſſarily be a caſting downe by the Law, before there be a raiſing vp by the Goſpel: there muſt be a wounding before there be an healing: there muſt be a ſenſe of miſerie before there be an applying of comfort: the law muſt be as the needle to make way: the Goſpell muſt be as the ſilke threed to follow it. Thus there is a time both for the Law and the Goſpell. But howſoeuer Miniſters beginne with the Law, yet they muſt go on eſpecially with the Goſpell. This was the holy practiſe of Iohn Baptiſt; howſoeuer he began with the doctrine of repentance, and with terrour, Math. 3.8.10. yet he concluded with comfort, Behold the Lambe of God which taketh away the ſinnes of the world, Iohn 1.29. This was the practiſe of Philip, Acts 8.35. he preached Ieſus to the Eunuch. This was the practiſe of Paul, he preached Chriſt in the Synagogues, Acts 9.20.
Reaſon.And indeed Chriſt is the foundation of all ſound reaching; No other foundation can any man lay (ſaith the Apoſtle) then that which is laid, Ieſus Chriſt, 1. Corin. 3.11. Therfore they which would preach groundedly, muſt preach Chriſt.
Secondly, the doctrine of Chriſt, it is of all other doctrine, the moſt excellent. Paul determined to know nothing but Ieſus Chriſt and him crucified, 1. Corin. 2.2. Would a Miniſter therefore excell to the edification of the Church? Let him preach Chriſt.
Thirdly, the doctrine concerning Chriſt, it is the moſt ſucceſſeful of any other doctrine; the Apoſtles conuerted more by the doctrine of the Goſpell in twenty or thirtie yeares, then Moſes conuerted in many hundred yeares by the preaching of the Law. Doth a Miniſter therfore deſire to conuert ſoules? let him preach Chriſt.
Vſe.This makes iuſtly for the reproofe of ſuch Miniſters which preach altogether the rigour of the Law, keeping Gods Church ſtill vnderunder the heauy yoake of the Law, which neither we nor our Fathers were able to beare; and in the meane time conceale the doctrine of the Goſpel, which is much more ſucceſſefull. Let ſuch Miniſters know, that they ſhut vp the kingdome of heauen againſt men. They are cruell Surgeons, they make the wound, but they apply no plaiſter: how can they thinke euer to procure the health of Gods people?
Secondly, this ſhould teach Gods Church, and euerie congregation, to labour to be prepared to receiue the doctrine of the Goſpell: They muſt be humbled, that they may be raiſed; they muſt be caſt downe vnderunder the burden of ſinne, that they may be lifted vp by the comforts of Chriſt. The very reaſon why many Miniſters ſo beate vponupon the Law, is, becauſe people are not yet prepared to receiue the glad tidings of the Goſpel.
The power. By power here we are not to vnderſtand the authoritie of Chriſt (the Originall will not ſo properly beare that ſence,) but rather his omnipotencie, whereby he is able to do great things. And the point hence is, that Doctrine.Chriſt is ſtrong and mightie, able to do whatſoeuer he will in heauen and in earth. Hence it is, that he is termed a Prophet, mighty in deed and word before God and all the people, Luke 24.19. Hence it is that he is termed the Mighty God, Eſay 9.6. Hence it is that he is called the Strong Redeemer, Iere. 50.34. Yea, let all his miracles teſtifie of his power; his turning water into wine, his feeding of many thouſands with ſmall prouiſion, his healing of all manner of plagues with his word, his caſting out diuels, his walking vponupon the water, his ſtilling of the windes and ſeas, his raiſing of the dead, his faſting forty dayes and forty nights, with many more which are extant in the writings of the Euangeliſts.
Yea, ſuch was, and is the power of Ieſus, that he did not onelyonly worke miracles in his owne perſon, but alſo he gaue power vntounto others; namely, to the Apoſtles to work miracles in his name. For when he ſent them forth, he ſaid vntounto them; Heale the ſicke, cleanſe the leapers, raiſe the dead, caſt out diuels, Matth. 10.8. Yea the Apoſtles profeſſed that they wrought miracles by no other power, but by the power of Ieſus: His name (ſaith Peter) through faith in his name, hath made this man ſtrong, Acts 3.16. and, I command thee (ſaith Paul) in the name of Ieſus Chriſt to come out of her, ſpeaking to the ſpirit of diuination, which poſſeſſed a certaine maid, Acts 16.16. Now how great muſt needes his power be which deriueth a power vntounto others euen to worke very myracles?
Obiection.Now if any ſhall obiect againſt the power of Chriſt, that Antichriſt hath and doth exceedingly preuaile againſt him in all ages, as it is ſaid of Antiochus, Dan. 11.36. that he did according to his will, and exalted, and magnified himſelfe aboue eueryevery God: and of the Pope, 2. Theſſ. 2.4. that he oppoſeth and exalteth himſelfe aboue all that is called God. I anſwere: Although Chriſt may ſuffer Antichriſt for a time, yet he will certainly conſume him at the time appointed, with the Spirit of his mouth, and will deſtroy him with the brightnes of his comming. 2. Theſſ. 2.8.
Vſe.This may ſerue to diſcouer the falſhood of that ſpeech of the high Prieſts and of the Scribes, He ſaued others, himſelfe he cannot ſaue, Marke 15.31. Chriſt had ſufficient power to hauehave reſcued himſelfe out of the hands of his enemies, but he would not: it was not the ſtrength of nayles, but the power of louelove to the Church which faſtened Chriſt to the croſſe; had it not beene for our redemption, no humane power could poſſibly eitheir hauehave ſeiſed vponupon, or retained Chriſt.
Secondly, this may make for the terror of all Chriſts enemies. Chriſt is able to the vtmoſt to requite them for all their ſpite, both againſt himſelfe, and againſt his Church. He hath power in his hand; our redeemer is ſtrong, the Lord of Hoſts is his name, he ſhall throughly pleade their cauſe, and diſquiet the inhabitants of Babylon, Ier. 50.34. Yea he ſhall drinke of the brooke in the way, that is, ſhall be diligent in purſuing of his enemies, therefore he ſhall lift vp the head, Pſal. 110.7.
Thirdly, this may miniſter comfort to the Church in times of daunger. Behold our redeemer in whom we truſt, he is able to deliuer vsus out of all danger; for he is powerfull: wherefore let vsus neuer be vtterly deiected, or deſpaire of helpe, but let vsus looke vp to the omnipotency of Chriſt in all diſtreſſes.
And comming. This is meant of the firſt comming of Chriſt, to wit, his comming in the fleſh, as the phraſe comming is alſo taken, in 1 Tim. 1.15. Doctrine.Ieſus Chriſt came into the world, that is, was incarnate, or came in the fleſh. Now concerning Chriſts comming in the fleſh, diuers things are very remarkeable and eminent.
Firſt, that he came of his owne accord, and not by conſtraint; he tooke our nature vponupon him, it was not put vponupon him, Heb. 2.16. It was no forced marriage but a ſought match.
Secondly, that he came in two reſpects different from all others; for he came by an extraordinary conception, to wit, being conceiued by the holy Ghoſt, Mat. 1.20. and by an extraordinary birth, being borne of a pure virgin, Iſay. 7.14.
Thirdly, that he came in great humilitie and debaſement, for the firſt place that he came into was a ſtable, as being borne in it; and the firſt cradle that he was laide in was a manger or a cratch, Luke 2.7.
Fourthly, that he came into great trouble and vexation: for no ſooner was he borne, but all Hieruſalem was in an vproare, and Herod ſought his life, Matthew 2.3.13.
Vſe.Let this comming of Chriſt, and this manner of his comming, teach vsus to admire the myſterie of his incarnation, wherein two natures were married together, to wit, his diuinitie and his humanitie, in the vnitie of perſon, without confounding either nature; ſo that he remained ſtill very God and very man, yet but one perſon.
Secondly, let it teach vsus to admire Chriſts louelove, in that he was content to come from heauen, from the Throne of his glory, thus for to be abaſed for vsus. We may admire this, but we can neuer be ſufficiently thankfull for it.
Thirdly, let it teach vsus to be ready to vndergoe any debaſement or ſuffering for Chriſt, conſidering what he hath vndergone for vsus. If we come to loſſe and diſgrace, yea, to death it ſelfe for Chriſt; we muſt remember what he endured firſt for vsus, and that ſhould make vsus content and patient.
Of his Maieſtie. By Maieſtie we are to vnderſtand here the appearing of Chriſts diuinitie, which did now and then ſhine forth, eſpecially by glimpſes in his ſpeeches, actions, countenance, and transfiguration and the like. The point hence to be noted is this, to wit, that Doctrine.There was Maieſtie in Chriſt, euen whilſt he liued vponupon the earth.
There was ſuch maieſtie in his words, as that the auditors did not onelyonly admire the gracious words which proceeded out of his mouth, Luke 4.22. but alſo were enforced to acknowledge that neuer man ſpake like him, Iohn 7.46.
Secondly, there was ſuch maieſtie in his workes, eſpecially in his myracles, as that it did amaze and aſtoniſh the ſpectators, according to that in Luke 8.56. And the parents were aſtoniſhed. It is meant of Iairus and his wife, that they were amazed when they ſaw their daughter rayſed from death to life.
Thirdly, there was ſuch Maieſtie in his geſture and countenance, as that when he ſpake vntounto the multitude which came with ſwords and ſtaues to take him, and ſaid vntounto them, Whom ſeeke ye, I am he, they fell backward, Iohn 18.6.
Fourthly, in his transfiguration there was that Maieſtie in his countenance, as that his face did ſhine as the Sunne, Math 17.2.
Queſtion.If any ſhall demand whence this Maieſtie in Chriſt came: Anſw.I anſwere; It flowed from the diuine nature which was in him: For euen as the ſoule within is the cauſe of beauty and grace in the countenance in men, euen ſo the diuine nature was the cauſe of Maieſtie in Chriſt.
Vſe.Let this teach vsus to admire Chriſt, for if he was maieſticall in his humbled eſtate, how great is his Maieſty now in his exalted eſtate? Yea, let it teach vsus to long for the appearing of Chriſt, and to deſire to be with Chriſt, that we may behold his glory which the Father hath giuen him, Iohn 17.24. And ſecondly, let it arme vsus againſt the ſcandall of the croſſe: For what though Chriſt, for our wretched ſinnes was humbled, or rather humbled himſelfe to the baſe death of the croſſe; yet there was that Maieſtie in him, which was more of value to credit him, then there was indignitie in the croſſe to debaſe him.
We were eye-witneſſes. Or as it is in the originall, We were made beholders of his Maieſtie. Hence obſerue that as there was Maieſtie in Chriſt; Doctrine.ſo it was, in ſome meaſure viſible; the beames of Chriſts ſplendor were not alwaies obſcured by the veile of his fleſh, but they did ſometime ſhine forth and appeare. For the proofe of this point, I referre you to that in Iohn 1.14: And the word was made fleſh and dwelt amongſt vsus, and we beheld his glory; the glory, as of the only begotten of the Father, full of grace and truth. And that in 1. Iohn 1.2: The life was manifeſted, and we hauehave ſeene it. And vntounto theſe may be added that in 1. Tim. 3.16. God was manifeſt in the fleſh.
Queſt.But vntounto whom was Chriſts Maieſtie thus manifeſt or viſible? Anſw.Surely not to all, for, He was in the world, and the world was made by him, and the world knew him not, Iohn 1.10. Yea, ſome were ſo blinde, as that they were ready to ſay, What is thy beloued more then another beloued? Cant. 5.9. And Herod when he ſaw Chriſt, he deſpiſed him or ſet him at nought, Luke 23.11. Yea, the Princes of this world knew him not, 1. Cor. 2. But the Maieſtie of Chriſt it was eſpecially manifeſt vntounto ſuch as were effectually inlightened, according to that in Iohn 10.14. I am the good ſhepheard, and know my ſheepe, and am knowne of mine.
Note.I doe not deny, but that this Maieſtie of Chriſt was viſible alſo to the diuels: I know thee who thou art. Mark. 1.24. and alſo vntounto wicked men, ſo farre as to amaze them with a ſuddaine glimpſe, as it is ſaid of the prophane multitude, Marke 1.26. That they were all amazed, in ſo much that they queſtioned among themſelues ſaying; What thing is this, what new doctrine is this? for with authoritie commandeth he euen the vncleane ſpirits, and they doe obey him. But it was effectually viſible to none but to Gods elect.
Vſe.The vſe of this point may be to conuince the world of palpable blindneſſe, in that they could not behold the Sunne when it ſhined. Chriſt was the Sunne of righteouſnes duplicate page duplicate page and his glory was viſible, and how many were there notwithſtanding, that knew not his preſence?
Secondly, it muſt ſerue to confirme our Faith, concerning Chriſts diuine nature: that truth which we beleeue concerning the godhead of the Lord Ieſus, it was viſible and apparent in the times wherein he liued, yea it was viſible in ſome meaſure to his very enemies, and much more to the Church of God.
Thirdly, it muſt teach vsus to deſire that our eyes may be annointed with eie-ſalue, that we may ſtill behold the Maieſtie of Chriſt in his word, & in his workes. The Maieſty of Chriſt is ſtill viſible, eſpecially to the eye of Faith; as Peter and they that were with him in the mount beheld Chriſts glory with corporall eyes: ſo eueryevery beleeuer may at theſe daies ſee Ieſus crowned with glorie and honour by the eye of Faith, Heb 2.9.
Fourthly, this argues that the Maieſtie of Chriſt is much more viſible now, eſpecially in heauen: For if the Sunne ſhine bright at ſome times in a cloudy day, how much more when theſe cloudes are deſpelled?
Eye-witneſſes. Whence we may note, that Doctrine.The Apoſtles had thorough knowledge of the truth of thoſe things which they did write and preach. They were eye-witneſſes, and eare-witneſſes. This is that which Iohn ſaith in his firſt Epiſtle and firſt Chapter, and third verſe: That which we hauehave ſeene and heard, declare we vntounto you. And in the firſt verſe of the ſame Chapter: That which was from the beginning, which we hauehave heard, which we hauehave ſeene with our eyes, which we hauehave looked vponupon, and our hands hauehave handled of the word of life, declare we vntounto you. Hence it is that Luke tearmeth the Apoſtles eye-witneſſes alſo in his firſt Chapter and ſecond verſe.
Obiection.If any ſhall obiect, that to be an eye-witneſſe, or an eare-witneſſe, is not ſufficient to proue the certainty of a thing becauſe the ſenſes may be deluded. Saul thought he ſaw Samuel riſen from the dead, and that hee heard him ſpeaking to him, when he was meerely deluded.
Anſwer.Truth it is, that the ſenſes indeede may be deluded, but it was not ſo with the Apoſtles; for they did not only ſee with their eyes, and heare with their eares, but they had withall the teſtimony of Gods ſpirit, to aſſure them that their ſenſes were not deceiued: and they had the gift of Faith, whereby they had power to ſee more deeply into things, then that they could be deceiued.
Vſe.Let this therefore teach vsus to be aſſured of the truth of the Goſpell; it is deliuered, not by heare-ſay, but by them which were both eye-witneſſes, and eare-witneſſes of the ſame. The Goſpell is no deuiſed fable, but a known demonſtratiue manifeſt truth.
Vſe.Let this alſo teach vsus that are Miniſters of Gods word, to be well aſſured of the truth of that, which we deliuer for doctrine to the Church of God. For though we cannot ſay with the Apoſtles, that we were eye-witneſſes, or eare-witneſſes of the Goſpell it ſelfe: yet let vsus alwaies be able to ſay, we are aſſured that▪ that which we doe teach, it is firmly and truely grounded vponupon the canonicall Scriptures: yea it is to be wiſhed alſo, that we Miniſters ſhould be men of experience, and that we ſhould, in ſome meaſure, ſpeake the word of God experimentally, and not by bare relation only.