Exposition on 2 Peter 1, Exposition · Verse 21
Prophecy came not by the will of man. That is, the Prophets, in old time, did not according to their priuate conceits deliuer their owne inuentions in preaching; rhe Prophets were not like vntounto ſuch raſh teachers, which preach that for doctrine which comes firſt to the tongues end, &c.
The point hence to be noted of vsus is, that Doctrine.The Scriptures are not the inuention of man. They were not excogitated or inuented in pollicie, to keepe men in awe, as infidelious Atheiſts affirme. They came not, neither were they brought in by mans wit or wiſedome. So ſaith the Text.
For the further proofe, I referre the Chriſtian reader, to that in Gal. 1.11: But I certifie you brethren, that the Goſpell which was preached of me, is not after man; for I neither receiued it of man, neither was I taught it: And to that in 1. Cor. 2.4; And my ſpeech and my preaching, was not with entiſing words of mans wiſedome.
Reaſon.And the truth is, ſuch is the myſterie of the word, ſuch is the godly ſimplicitie, ſuch is the power, ſuch is the ſtile, that it is impoſſible it ſhould be inuented by man; Neuer man ſpake as this word ſpeaketh.
Secondly, the penmen of the Scripture were vnlearned and plaine men, ſome of them being heardmen, and gatherers of Sycamore fruite, as was Amos 7.14. Others of them being fiſhermen, as were the Apoſtles. Therefore it is neither likely nor poſſible that they ſhould inuent ſuch writings as the Scriptures are, by their owne braine.
Vſe.Let this therefore teach vsus not to receiue the word as the word of man; reſpecting of it according to the perſon or qualitie, or wiſedome of him that doth deliuer it. It is not to be valued according to any mans worth. Let it alſo teach vsus to abhorre all Atheiſticall thoughts which call into queſtion the authoritie of Gods word.
Holy men of God. In which words, three points concerning the Prophets and Apoſtles may be obſerued. Firſt, that they were but men. Secondly, that they were men of God. Thirdly, that they were holy men.
That Doctrine.The Prophets and Apoſtles were men and nor Gods or not Angels: It is euident not onelyonly out of this place, but alſo by their owne confeſſions in other places; Iſay confeſſeth himſelfe a man of vncleane lips, Iſay. 6.5. In like manner Barnabas and Paul, acknowledged themſelues to be men of like paſſions, Acts 14.15. And Peter ſaith to Cornelius, falling downe vntounto him, Stand vp, I my ſelfe alſo am a man. Acts 10.26.
Reaſon.Yea, if they had not acknowledged it, yet reaſon would hauehave proued the truth of the point. For firſt, they were choſen from amongſt men, Acts. 1.21. Of theſe men which hauehave companied with vsus all the time that the Lord Ieſus went in and out amongſt vsus, muſt one be ordained as a witneſſe, &c.
Secondly, they had humaine frailties, which proued them alſo to be men; what imperfections were there in Moſes, in Dauid, in Ionas, and in all the Apoſtles, I will not ſtand to relate them, being manifeſt vntounto all ſuch as are conuerſant in the Scripture.
Obiection.If any ſhall obiect that, in Exod. 7.1. I hauehave made thee a God vntounto Pharaoh; I anſwere: The meaning is, I hauehave made thee in ſtead of a God, as it is alſo explaned, Exod. 4.16. Thou ſhalt be in ſtead of a God to Aaron.
Obiection.If any obiect further, that Gods Miniſters are tearmed Angels diuers times in the 7. Epiſtles, written to the 7. Churches, Reu. 2. and 3.
I anſwere; It is true; Gods Miniſters are Angels by office, but not by nature.
Vſe.We muſt not therefore wonder, much leſſe be offended if we reade or heare of the humane frailties of the Prophets and Apoſtles. Alas they were but men as well as we; let vsus rather take occaſion to admire the power of God, who wrought ſo great things by ſuch fraile inſtruments.
Secondly, it muſt teach vsus not to worſhip the Prophets and Apoſtles, and much leſſe other Saints which are inferiour vntounto them. Remembring they are but men.
Thirdly, It muſt teach vsus not to ſtumble if we finde humane frailties in the very Miniſters. Alas, remember we be but men; yea, let it teach vsus alſo not to dote vponupon the perſons of the Miniſters. Let vsus not reioyce in men, let vsus not thinke of men, aboue that which is written, 1. Cor. 4.6. I ſpeake not this to cloake or excuſe groſſe ſinnes in Miniſters, or to maske them with the colour of humaine frailties. Neither doe I ſpeake to derogate any thing from that reuerent opinion which people ought to hauehave of reuerent Miniſters; God forbid I ſhould: But to teach vsus in theſe things to vſe a godly moderation in our iudgements.
Holy men of God. The next point to be conſidered, concerning the Prophets and Apoſtles, is that Doctrine.They were men of God. Thus they were acknowledged in diuers places, as in 1. King 13.1. Behold there came a man of God to him ſaying, &c. And ſo in my Text.
Reaſon.And thus they were fitly tearmed. Firſt, becauſe they had their calling from God, Gal. 1.1. Paul an Apoſtle not of man, neither by man, but by Ieſus Chriſt, and God the Father which rayſed him from the dead.
Secondly, becauſe they ſtood mainly for God, ayming to promote his glory in all things: Ro. 3.4. Let God be true, and eueryevery man a liar.
Thirdly, becauſe they were excellent men, euen as the great and excellent Cedars, are tearmed Cedars of God in the Hebrew, Pſal. 80.10. So are the Prophets and Apoſtles called men of God, becauſe they were excellent men.
Vſe.Let this teach vsus to reſpect the writings of the Prophets and Apoſtles, aboue all other writings: for theſe men were men of God; yea, they were ſo called by a kinde of excellency. None were men of God in compariſon of them.
Secondly, let it teach vsus not to nick-name Gods Miniſters. The Spirit of God can vouchſafe here to giuegive them a reuerent name, as we ſee, men of God.
Thirdly, let it teach vsus Miniſters to carry our ſelues, not as ſonnes of Belial, but as men of God. Let vsus endeauour to walke worthy of thoſe Titles which the holy Ghoſt doth giuegive vntounto vsus in the Scripture. What auaileth it, my brethren, to hauehave a name to liue, and in the meane time to be dead? Reuelation the third chapter, and the firſt verſe.
Holy men of God. The third and laſt thing to be obſerued, concerning the Prophets and Apoſtles, is that Doctrine.They were holy men. And the truth of this point is manifeſt by theſe places of Scripture following: Luke 1.70. As he ſpake by the mouth of his holy Prophets. Epheſ. 3.5. Which in other ages was not made knowne to the ſonnes of men, as it is now reuealed vntounto the holy Apoſtles and Prophets by the Spirit. Acts 3.21. Whom the heauens muſt receiue vntill the times of reſtitution of al things, which God hath ſpoken by the mouth of all his holy Prophets ſince the world began. By all which places, and many more, the point is, and might be proued.
Reaſon.And the Prophets and Apoſtles are fitly termed holy men: firſt, becauſe they were ſanctified of God, and ſet apart to this holy calling of prophecie and Apoſtleſhip, Rom. 1.1. where it is ſaid, that Paul was ſeparated to the Goſpel of God: Secondly, becauſe they were holy and deuout men: they were not profane Eſaus, but true ſanctified perſons; as Dauid acknowledgeth concerning himſelf, Preſerue thou my ſoule, for I am holy, Pſal. 86.2.
Vſe.This ſhould teach vsus the more to delight in the word, it is the writing of holy men. Secondly, it ſhould teach thoſe that are in authority in the Church of God, what kinde of men they ſhould eſpecially admit for miniſters, namely holy men. Thirdly, it teacheth people what kind of men they ought to make choiſe of for their miniſters, if they hauehave the choice committed vntounto them: They ought to make choice eſpecially of holy men: alwayes prouided, that thoſe holy men whom they make choice of, be alſo men of knowledge, and duly gifted. Fourthly, it teacheth vsus Miniſters aſwell to endeuour to be holy in our conuerſation, as to be ſound in our doctrine: We ought aſwell to be holy men as to be good teachers: Be cleane ye that beare the veſſels of the Lord, Eſay 52.11.
As they were moued by the holy Ghost. Whence note, that Doctrine.The bookes of canonicall Scripture were giuen by inſpiration. They came not by the will of man, but by the motion of the Spirit. For the proofe of this I referre the Reader to that in 2. Tim. 3.16. All ſcripture is giuen by the inſpiration of God: and to that in Mat. 10.28. It is not you that ſpeake, but the Spirit of your Father which ſpeaketh in you.
If any ſhall here demand, what is meant by the inſpiration of God: the anſwer is; By the inſpiration of God we are to vnderſtand the worke of Gods Spirit, whereby he did ſuggeſt and dictate whatſoeuer the Prophets & Apoſtles deliuered for doctrine in their preaching and writing.
Queſt.But how proue you that the holy Ghoſt did prompt the Prophets and Apoſtles in preaching? Anſwer.Surely, this may be proued out of Acts 2.4. They beganne to ſpeake with other tongues, as the Spirit gaue them vtterance.
Queſt.And how may it appeare, that the Spirit did indite or dictate that which the Prophets and Apoſtles did write? Anſw.This appeareth by that in Acts 15.28. It ſeemed good to the holy Ghoſt, and to vsus, &c.
Obiection.If anie ſhall obiect that in 1 Cor. 7.12. But to the reſt ſpeake I, not the Lord: Anſw.The anſwer is; Paul indeed had no expreſſe place of the olde Teſtament to prooue that which he did deliuer in that particular; and therefore he ſaith, To the reſt ſpeake I, not the Lord: But yet, in giuing his aduice, he had the aſſiſtance of Gods Spirit, as is manifeſt in 1. Corint. 7.40. But ſhe is happier (in my iudgement) & I think alſo that I hauehave the Spirit of God.
Vſe.This ſerues to put difference betweene hereticall writings and Scripture. Hereticall writings are by the ſuggeſtion of the diuell, but Canonicall ſcriptures are by the inſpiration of God.
Secondly, betweene other diuine writings and Scripture; for other diuine writings are not without the aſſiſtance of Gods holy Spirit; but the Scripture was giuen by extraordinarie immediate reuelation.
Vſe.It muſt teach vsus to beware of reproaching the holy Scriptures; in caſting reproaches vponupon the word, we caſt reproches vponupon the holy Ghoſt himſelfe, who is the Author thereof.
Secondly, it muſt teach vsus to reuerence the Scripture aboue all other bookes in the world: This is the onelie booke giuen by immediate inſpiration. Herein we muſt eſpecially delight to reade and meditate all the dayes of our liues.
Vſe.This may ſerue alſo for comfort; for if the Scripture came by the inſpiration of God, then certainly there is ſome extraordinarie vertue and power in it: nothing can thus immediatly flow from God, but it muſt be of ſome extraordinarie vigour.
As they were moued: Or, as it is in the Greeke: As they were carried. Whence we are to note, that Doctrine.The holy Ghoſt did ſtrongly reigne in the Prophets and Apoſtles: It did not onelyonly moue them, but as it were carry them with an holy violence. This is manifeſt out of Acts 4.20: We can not but ſpeake the things which we hauehave ſeene and heard; and out of Acts 21.14. where Paul was ſo violently moued to go vp to Hieruſalem, that all the perſwaſion of his friends, nor the hazard of his life, could not turne him from his purpoſe. And out of 2. Corinth. 13.8. We can do nothing againſt the truth, but for the truth: for ſo the Text is to be rendred, according to the Originall. And out of Acts 16.7. After they were come to Myſta, they aſſayed to go into Bythinia, but the Spirit ſuffered them not. Whence it is manifeſt, that the holy Ghoſt did ſtrongly order the very iournies of the men of God, cauſing them to alter their owne intentions oftentimes, and to go another way at his appointment.
It was with the Prophets and Apoſtles, in this reſpect, as it was with Chriſt himſelfe. For as Chriſt himſelfe was not moued, but driuen of the Spirit into the wilderneſſe, to be tempted of the diuell; for ſo are the words in the original, Lu. 4.1. Euen ſo it was with the Prophets & Apoſtles, they were acted or driuen by an holy violence of the Spirit.
The holy Ghoſt is compared to a winde, Iohn 3.8. yea to a great ruſhing winde, Acts 2.3. becauſe, as it bloweth where it liſts, ſo he bloweth or worketh mightily where he liſteth. No ſhip is more violently caried by the winds, then the Prophets and Apoſtles were by the Spirit.
Obiection.But then it might ſeeme, that the Prophets and Apoſtles did nothing willingly, but as it were compulſiuely. Anſw.Not ſo, for there is difference betweene compulſion, and holy Violence. Theſe holy men were carried with an holy violence, but they were not compelled; the holy Spirit finding vnwillingneſſe in theſe men of God, he ſubdued that vnwillingnes, and of vnwilling made them willing. This muſt needes be granted; for if they had done that which they did, abſolutely againſt their will, and by meere compulſion, they had loſt their reward, as appeareth in 1. Cor. 9.17. If I do this thing willingly, I hauehave a reward, &c.
Vſe.This may ſerue to cauſe vsus to bewaile our coldneſſe of zeale at theſe daies; where is this holy violence of the ſpirit, which ſhould vrge vsus to Chriſtian duties? How often do we reſiſt good motions, & withſtand them? which ſhewes what a poore meaſure of the ſpirit we hauehave as yet attained. O my beloued, ſhal the Prophets and Apoſtles be carried by the Spirit, and ſhall not we be led by him? ſhall they be vrged by holy motions, and ſhall not we ſo much as be perſwaded by them? The Lord that is able to bow the heauens, bow our mindes to good, and perſwade vsus to that which is well-pleaſing in his ſight.
FINIS.
End of the text · Stephen Denison, Exposition on 2 Peter 1 (1622)