Exposition on 2 Peter 1, Exposition · Verse 2
Grace. Now come we to the third part of the Preface, which is the Salutation: and in this Salutation we are to take notice; firſt, of the things wiſhed to the Church, and they are two, to wit, grace and peace.
Where by grace, we are to vnderſtand two things, viz. the fauour of God, as the ſame word is taken in Exodus 33.17. and the gift of the Spirit, as it is meant in Hebr. 13.9.
So that the point hence to be obſerued is this, viz. Doctrine.That the fauour of God, and the gift of Gods Spirit, they are to be wiſhed and deſired aboue all things in the world, next to Gods glorie. The Apoſtle wiſheth theſe vnderunder the name of grace, as we ſee here, in the firſt place: and indeed theſe things are worth the ſeeking: for firſt, as for Gods fauour, it is better then life it ſelfe, as Dauid ſpeaketh, Pſal. 63.3. It is the cauſe of all bleſſings which we receiue; yea, without it nothing can comfort vsus. As nothing could ſatisfie Abſolon, but the kings face, 2. Sam. 14.32. ſo nothing can ſatisfie a true Chriſtian, but the aſſurance of Gods fauour.
Secondly, as for the gift of the Spirit, what can be compared vntounto it? If with Symon Magus thou wouldeſt buy it with money, thy price will be ſcorned, all things are but droſſe and dung, as the Apoſtle ſpeaketh, Phil. 3.6. in compariſon of the excellent knowledge of Chriſt. Grace is that treaſure in the field, and that Pearle, which when a man hath found, he will part with all which he hath to purchaſe it, Matth. 13. Yea, grace is that which will helpe in time of need, Hebr. 4.16. Riches will leaue vsus, friends will forſake vsus at the houre of death, but ſauing grace will neuer forſake vsus.
This ſerueth iuſtly to reproue the common courſe of the world; for many will ſeeke the fauour of the Ruler, as it is in Prouerbs 29.26. but, who reſpecteth or ſeeketh the fauour of God? Gods fauor is neglected, as a thing not worthy our ſeeking, when it is the moſt excellent thing in the world. O fooles that we are, when will we be wiſe!
Secondly, let it ſerue to excite vsus to ſeeke Gods fauour: and that we may attaine vntounto it, theſe rules are to be obſerued: firſt, we muſt be throughly humbled for ſinne with Manaſſeh, 2. Chron. 33.12, 13. Secondly, we muſt come vntounto God by a Mediator, to wit, by Chriſt, as the men of Tyrus and Sydon, reconciled themſelues to Herod, hauing made Blaſtus the Kings Chamberlaine their friend, Acts 12.20. Thirdly, we muſt come vntounto God with a reſolution to become his ſeruants, as the Prodigall ſonne did, Luke 15.19. Which rules if we do obſerue, the Lord will come running to meete vsus; yea he will fall vponupon our neckes, and kiſſe vsus.
Yea there is not the filthieſt adulterer, nor the moſt cut-throate vſurer, nor the moſt damnable ſwearer, but if they had grace to come vntounto God after this manner, the Lord would forgiue them, though their ſinnes had bene as red as ſcarlet.
Vſe.Againe, this ſhould teach vsus to labour for the gift of the Spirit, that is, for grace. And that we may obtaine it: firſt, we muſt get the preparation thereunto, and that is, ſelfe-deniall, and humilitie; for God giues grace to the humble, 1. Pet. 5.5. Secondly, we muſt plant our ſelues vnderunder a powerfull Miniſterie: we muſt repaire to the tents of the Shepheards, Cant. 1.8. Thirdly, we muſt waite in Hieruſalem for the promiſe of the Father, Acts 1.4. we muſt not ſeparate from Gods true Church. If we obſerue theſe rules; this is the way to obtaine grace.
And peace. Peace in Scripture is ſometimes vſed for proſperitie, as in 1. Sam. 25.6. Peace be to thee, and peace be to thy houſe, and peace be to all that thou haſt. It is the ſpeech of Dauids meſſengers vntounto Nabal, wherein they wiſh him all proſperitie.
Secondly, Peace is vſed ſometimes in a more reſtrained ſence, and ſo it is taken for peace from enemies, as in 2. King. 20.19. where Hezekiah hearing of the comming of the Chaldeans, he makes anſwer to the Prophet; Is it not good that peace and truth be in my dayes? where, by peace, we are to vnderſtand peace from enemies.
Thirdly, Peace is put alſo for reconciliation with God, as in Luke 2. Glory to God on high, on the earth peace, that is, reconciliation with God.
We do not deny, but the very outward proſperity of the Church is to be deſired, according to that in Pſalme 102.14. Thy ſeruants reioyce in her ſtones, and take pitic of her duſt: and therefore that a woe belongs vntounto ſuch as labour to ruinate the proſperitie thereof.
Secondly, we do not deny, but that peace alſo from enemies is greatly to be wiſhed to the Church of God, according to that in Pſalme 74.19. GiueGive not the ſoule of thy Turtle doue into the hands of the multitude, &c. Neither of theſe two peaces are to be excluded in this wiſh or option of the Apoſtle.
But I take it, that in this Text, by peace we are to vnderſtand peace from God eſpecially.
Doctrine.And this peace indeed is of all other peaces to be deſired. This is the peace which paſſeth all vnderſtanding, Phil. 4.7. This is that peace which the Apoſtle doth ſo earneſtly wiſh to the Romanes, in the fifteenth of that Epiſtle, the thirteenth verſe, and to the Theſſalonians in 2. Theſſ. 3.16. This is that peace which was bought with ſo deare a price, to wit, with the bloud of Chriſt, Coloſ. 1.20. This is that peace which is the procurer of fellowſhip with God, Amos 3.3. Yea, this is that peace which is the cauſe of our ſaluation, and without the which we cannot be ſaued. Rom. 5.10.
Vſe.Let vsus labour for this peace aboue all. If we hauehave peace with God, we need not feare any aduerſe power. If God be on our ſide, who can be againſt vsus?
Secondly, if you thinke you hauehave peace with God, then trie your peace, whether it be ſound or no: and the rather, becauſe where the ſtrong man armed keepes the houſe, there all his goods are in peace, Luke 11.21.
Now the peace of God in the hearts of the elect, doth differ from the diuels peace in the hearts of the wicked, in diuers reſpects.
Firſt, becauſe the peace of God hath a ſure ground, as we ſee in the example of Symeon, Luk. 2.29.30. whereas as the peace of the wicked hath no ſound foundation.
Secondly, becauſe the peace of God followes vponupon great humiliation, Eſay 61.3. whereas the peace of Satan doth not ſo.
Thirdly, becauſe the peace of God makes the perſon in whom it is, better towards God; it keepes his heart and minde in Chriſt Ieſus, Phil. 4.7. whereas the wicked are not bettered by their peace, but empaired.
Fourthly, becauſe the peace of God in the hearts of the elect is ſubiect to interruption. For Zion (notwithſtanding her peace with God) yet hath theſe and ſuch like qualmes; The Lord hath forſaken me, and my God hath forgotten me, Eſay 49.14. whereas the peace of the wicked is not ſo, but is alwayes alike. Let vsus therefore trie our peace by theſe differences.
Be multiplied. Peter deſireth that grace might increaſe in the Church vntounto whom he writes; Doctrine.And the ſame ſhould eueryevery Miniſter deſire concerning his hearers.
Paul exhorteth the Theſſalonians, to grow and to increaſe more and more, 1. Theſſal. 4.1.10. And Peter concludeth his ſecond Epiſtle with this cloſe; Grow in grace, and in the knowledge of our Lord Ieſus Chriſt.
Vſe.And if the Miniſters ought to deſire a growth of grace in the people, then much more ought the people themſelues to deſire this growth. They ſhould with Eliſha deſire a double portion of the Spirit, 2. King. 2.9. They ſhould, like good Theſſalonians, deſire that their faith might grow mightily, and that their louelove one towards another might abound. 2. Theſſ. 1.3.
And that we may grow in grace, we muſt obſerue theſe rules. Firſt we muſt remoue theſe impediments: we muſt beware of ſuffering ſinne to reigne in vsus: we muſt beware of intangling our ſelues ouer much with the affaires of this world: we muſt carefully auoyd bad company. If we remoue not theſe impediments, it is in vaine for vsus to thinke euer to grow in grace.
Secondly, if we deſire to multiply grace, we muſt multiply vſe of meanes. We muſt heare much, we muſt pray much, and the like. Solomons Temple had many thouſand workemen, to bring it to perfection, 2. Chron. 2.2. euen ſo it is no ſmall paines which is required for the building of the temple of the holy Ghoſt in our hearts.
Queſtion.But how may we trie, whether we grow and multiply in grace, or no? or whether we decreaſe and go backward?
Anſwer.Theſe are ſignes of growth of grace: Firſt, if we attaine increaſe of victory in our eſpeciall corruptions, ſound mortification is ſubſtantiall growing. Secondly, if we grow more holy concerning the celebrating of the Sabbath, concerning the inward worſhip of God, and the like. Thirdly, if we grow in righteouſneſſe in all our dealings towards men. Fourthly, if we grow in fruitfulneſſe according to our abilitie. Fiftly, if we grow in ſufficiencie of gifts the better to glorifie God. Theſe are markes for ſtrong Chriſtians to examine their growth by.
Now the ſignes of growth of grace in weake Chriſtians, are theſe.
Firſt, if they grow in humiliation for ſinne, and in hatred to it, though they hauehave as yet but ſmall victory ouer it.
Secondly, if they grow in care to auoid the occaſions of their ſinne.
Thirdly, if they grow in deſire to attaine the victorie ouer corruption.
Fourthly, if they grow in deſire to be diſſolued, that they might be freed from this body of death.
By the knowledge of God. Howbeit the word in the originall ſignifieth moſt properly, acknowledgement; yet it is beſt rendred in this place (as it doth alſo ſignifie) Knowledge: for the compound word is vſed in Scripture ſometimes as the ſimple, and in the ſame ſence, as we reade in Luke 1.4. that thou mayeſt know the word in the originall, according to the Letter, ſignifies, that thou mayeſt acknowledge; but it is better tranſlated as the ſimple word, that thou mayeſt know; and ſo in this place, in the acknowledgement of God, that is, in the knowledge of God.
By or in the knowledge of God. By knowledge, is not meant a bare literall knowledge, as to know that there is a God, or, that there is a Chriſt, and that this Chriſt is Lord of all, and the like: but we are to vnderſtand it of a ſpirituall and ſpeciall knowledge. And to the end that we may the more diſtinctly conceiue what is meant by the ſpeciall or ſauing knowledge of God; I will lay downe certaine differences betweene that kind of knowledge of God, which is meerely literall, and that knowledge which is ſpirituall and ſauing.
And the firſt difference is; this ſauing knowledge of God, is knowledge ioyned with ſauing faith, as we ſee in the example of Paul, 2. Tim. 1.12. I know whom I hauehave beleeued: Knowledge and Faith went together. But literall knowledge is a bare notion in the braine, without faith in the heart; for ſo ſaith the Apoſtle, All men hauehave not faith. 2. Theſſ. 3.2.
Secondly, the ſauing knowledge of God, is transforming, it altereth the perſons in whom it is to the ſimilitude of it, euen as a ſeale leaueth its print vponupon the waxe. Thus we reade 2. Corinth. 3.18. But we all with open face beholding as in a glaſſe, the glory of the Lord, are changed into the ſame image, from glory to glory, euen as by the Spirit of the Lord. It is not ſo with bare literall knowledge; it delighteth the ſubiect, but it changeth him not.
Thirdly, ſauing knowledge is experimentall. Gods children know Chriſt, and the power of his reſurrection, and the fellowſhip of his afflictions, and are made conformable vntounto his death, Philip. 3.10. They feele that which they know: but it is not ſo with them which hauehave a meere literall knowledge: theſe may talke of faith and regeneration, and the like, but they feele it not.
Fourthly, the ſauing knowledge of God, is ioyned with obedience to Gods commandements, as appeares in 1. Iohn 2.3.4. And hereby we do know that we know him, if we keep his Commandements. He that ſaith, I know him, and keepeth not his Commandements, is a lier, and the truth is not in him. But bare literall knowledge is not ioyned with ſound practiſe: it can furniſh a man with talke, and vaine glorious words, but it leaues him ſhort in practiſe: it can ſay well, but it cannot do well; it can frame a forme of godlineſſe, but it denieth the power, 2. Timothy 3.5.
Fiftly, true ſauing knowledge is ioyned with the fruits of good workes, as appeareth in Coloſ. 1.6. Which is come vntounto you as it is in all the world, and bringeth foorth fruit, as it doth alſo in you, ſince the day ye heard of it, and knew the grace of God in truth. Whereas bare literall knowledge is alwayes barren, it is like to the curſed figge tree, it hath leaues, but it beares no fruit.
Laſtly, true ſauing knowledge is ioyned with humilitie, it maketh a man or woman more humble, according to that in Eccleſiast. 1.18. For in much wiſedome is much griefe, and he that increaſeth knowledge, increaſeth ſorrow. Whereas bare literall knowledge, it puffeth vp, as the Apoſtle ſpeaketh in 1. Corinthians 8.1. Where hauehave you any which hauehave knowledge without grace, but they are puffed vp like a bladder with the very conceit of it?
Let vsus examine our knowledge by theſe ſixe rules, and it will eaſily appeare, whether it be ſauing or deceitfull, whether it be ſpirituall or literall.
By the knowledge of God. Hence we are to learne, Doctrine.That the way to grow in ſenſe & feeling of Gods fauor, to grow in grace, in peace of conſcience; yea the way to attaine victory againſt enemies and other temporall bleſsings, it is to get ſauing knowledge. This is manifeſt, becauſe the Apoſtle wiſheth here grace and peace to be multiplied by knowledge.
And how came Paul to be rapt vp into the third heauen? 2. Corinthians 12.4. or Iohn to be rauiſhed in the Spirit? Reuelat. 1. but becauſe reuelations of knowledge were giuen vntounto them; their plentie of knowledge wrought in them a wonderfull degree of the ſenſe and feeling of Gods fauour.
Secondly, how came Chriſtians to vnderſtand the feare of the Lord, iudgement, and righteouſneſſe, and equitie, and eueryevery good path, but by knowledge? Prou. 2.3.4.9.
Thirdly, whoſe wayes are wayes of pleaſantneſſe, and whoſe paths are paths of peace, but the wayes and paths of knowledge? Prou. 3.17.
Fourthly, how came that little Citie which had few men in it, to be deliuered from the great King which came againſt it, but by wiſedome? Eccleſ. 9.15.
Fiftly, how came Solomon to be ſo incomparably rich, and honourable in the world, was it not becauſe he asked wiſedome in the firſt place? 2. Chron. 1.12.13.
Thus you ſee the doctrine propounded, to be euidently proued in the ſeuerall branches of it.
Vſe.And it ſerues firſt to ſhew vntounto vsus a maine reaſon, wherefore ſo many complaine of the want of peace of conſcience, and of their not profiting in grace, and of their not beholding Gods fauourable countenance, and the like. It is becauſe they do not grow and increaſe in ſauing knowledge: for if they grew in knowledge, they ſhould alſo grow in all other graces. Knowledge is the firſt wheele in this clocke, it moueth all the reſt.
Secondly, it ſhould ſerue to ſtir vsus vp to the ſtudy of ſauing knowledge. Get we knowledge, and all other graces will follow. And the rules to be obſerued for the obtaining of knowledge, are theſe:
Firſt, we muſt ſeeke it of God, by earneſt praiet. So ſaith Solomon, Prouerbs 2.3. If thou cry for knowledge, and lift vp thy voyce for vnderſtanding, then thou ſhalt vnderſtand the feare of the Lord, and ſhalt finde the knowledge of God.
Secondly, we muſt take great paines in ſeeking of it, and in digging for it in the mines of Gods ordinances, according to the Wiſe mans direction, Prouerbs 2.4. If thou ſearcheſt for her as for ſiluer, &c.
Thirdly, we muſt practiſe that which we know alreadie. And this is the way to obtaine more knowledge, according to that in Iohn 7.17. If any man will do his will, he ſhall know of the doctrine, &c.
Fourthly, we muſt walke with the wiſe, that is, we muſt company with ſuch as feare God, and by this means we ſhall be made more wiſe. Prouerbs 13.20.
And of Ieſus. This name Ieſus, it ſignifies a Sauiour: it is a name which was giuen vntounto Chriſt before he was conceiued in the wombe, Luk. 2.2. And the reaſon why it was giuen vntounto him, is yeelded in Mathew 1.21. Thou ſhalt call his name Ieſus: for he ſhall ſaue his people from their ſinnes. But to come to the doctrine.
Ieſus. In that Chriſt is here named Ieſus, which ſignifieth a Sauiour, hence we are to note, Doctrine.That he alone is the meritorious Sauiour. This is manifeſt out of Acts 4.11. where it is ſaid: This is the ſtone which was ſet at nought of you builders, which is become the head of the corner, neither is there ſaluation in any other, &c. And like vntounto this is that alſo in 1. Iohn 5.11.12. And this is the record, that God hath giuen vntounto vsus eternall life, and this life is in his Sonne, he that hath the Sonne, hath life, and he that hath not the Sonne of God, hath not life. By which Texts it is manifeſt, that Chriſt is the onelyonly meritorious Sauiour. There was neuer any other Sauiour preached to the world by the Prophets and Apoſtles, neither was there euer any other Sauiour beleeued on in the world by the true Church. 1. Timothy 3.16.
Vſe.Therefore this ſerues to confute that popiſh antichriſtian doctrine, concerning merit of workes: for if Chriſt be the onelyonly Ieſus our Sauiour, then our owne workes are not our ſauiours. What is more manifeſt? Where note by the way, we do not here ſpeake againſt the doing of good workes, or preach an exemption from good workes, though we thus ſpeake; we rather exhort men vntounto them by all our power: but that which we condemne and preach againſt, is the putting confidence in the merit of workes. Therefore let not the Papiſts ſlander the doctrine of our Church, as though it were an enemy to the very practiſe of good workes. It is not an enemy of charity, but a true friend vntounto it.
Vſe.Secondly, if Chriſt be the onelyonly Sauiour, then let vsus truſt in him alone. Our Fathers truſted in him, and were not confounded, Pſalme 22.5. Yea, if Gods wrath be kindled but a little, bleſſed are all that truſt in Chriſt, Pſalme 2.12. Let vsus not truſt in our owne works; Chriſt is ſufficiently able of himſelfe to ſaue them which come vntounto God by him, Hebrews 7.25. And he is as willing as able; he intreateth vsus to be reconciled to God, 2. Corinthians 5.20. Chriſt is like an indulgent nurſe, and we are like vntounto froward children; the nurſe would kiſſe vsus and be friends, but we hang backe and reſiſt. But let vsus kiſſe the Sonne leſt he be angry, and we periſh from the right way, Pſalme 2.
Vſe.This doctrine may alſo teach vsus, how to vnderſtand thoſe words in Reuelation 3.4. Theſe ſhall walke with me in white, for they are worthy. It is not meant, that any man is worthy of heauen, by any merit in himſelfe, but by the worthineſſe of Chriſt: it is not meant of our dignitie, but of Gods dignation.
Secondly, hence we may learne, how aright to vnderſtand that place in Iames 2. that Abraham was iuſtified by workes. It is not meant that he was iuſtified before God by workes; for a man is iuſtified before God by faith, without the workes of the law, Romans 3.28. but it is meant, that he was iuſtified before men by workes; or, his faith was manifeſted to be a true liuing faith, by the fruits thereof.
Thirdly, hence we may note, that that place in Reuel. 22.12. He will giuegive to eueryevery man according as his workes ſhall be is not meant of merit. It is one thing to receiue according to our workes, and another, to receiue for the merit of our workes.
Our Lord. Whence obſerue we, that Doctrine.vntounto whomſoeeuer Chriſt is a Sauiour, to them he will be a Lord. Whoſoeuer will not be ruled by Chriſt, they ſhall neuer be ſaued by him. Chriſt being conſecrated, became the author of ſaluation to them which obey him, Hebrews 5.9. Whom Chriſt redeemeth, they follow him whither ſoeuer he goeth, Reuelation 14.4. Chriſt is Prieſt after the order of Melchiſedech, Pſalme 110.4. that is, King and Prieſt; to ſignifie, that vntounto whom he is a Prieſt to offer Sacrifice for, to them he is a King, to rule and gouerne them. It is ſaid aſwell, Behold thy King cometh vntounto thee, Zechar. 9.9. as, Behold, the deliuerer ſhall come, Romans 11.26. In this reſpect Chriſt is like vntounto Iephta, Iudges 11.9. For as Iephta would not deliuer the Giliadites out of the hands of their enemies, but vponupon condition, that he might be made their head: euen ſo, no more will Chriſt deliuer vsus ſpiritually, but vponupon condition, that he may be our head and chiefe gouernour.
Vſe.This ſheweth how horribly they deceiue themſelues, which expect ſaluation by Chriſt, and yet liue in rebellion againſt him, and crie in their hearts; We will not hauehave this man to rule ouer vsus. But let ſuch men remember, that when Chriſt ſhall come, he ſhal call for his enemies which would not hauehave him to rule ouer them, and will ſlay them publiquely in ſtead of ſauing of them. Luke 19.27.
Vſe.Secondly, let this teach vsus to ſubmit our ſelues to Chriſt, to be ruled by him. And the rather, firſt, becauſe his ſeruice is an honourable ſeruice: what ſeruice to the ſeruice of a King? Secondly, becauſe it is a profitable ſeruice: what Potentate is able to do that for his ſeruants, which Chriſt is able to do for his? Thirdly, becauſe it is an eaſie ſeruice: for howbeit great paines is to be taken in this ſeruice, yet we muſt remember, this great paines by Chriſt is made eaſie vntounto vsus. Chriſt his yoake is eaſie, and his burden is light.
Vſe.Let vsus in the laſt place trie our ſelues, whether Chriſt rule ouer vsus or no; that ſo we may trie, whether we ſhall be ſaued by him or no, and the trials briefly are theſe: Firſt, if we feare to offend his godly will; for thus ſaith God: If I be a Maiſter, where is my feare? Malach. 1.6. Secondly, it is a ſigne that we are Chriſts ſeruants, if he hath bored our eares, that is, if he hath giuen vsus a ſanctified care, to heare the word profitably, Deuter. 15.17. Thirdly, it is a ſigne that Chriſt rules ouer vsus, if we obey, for it is in vaine to call him, Lord, Lord, and not to do the things which he ſaith, Luke 6.46.