Exposition on 2 Peter 1, Exposition · Verse 3
According as his diuine power, &c. Now come we from the Preface to the ſubiect-matter of the Epiſtle, which is three-fold; Firſt exhortatory, in this firſt chapter. For here he exhorteth to an increaſe of grace. Secondly, praemonitory, in the ſecond chapter; for therein he fore-warneth vsus concerning falſe prophets. Thirdly, propheticall, in the third chapter; for therein is foretold the laſt iudgement, and the manner of it. Before the Apoſtle come to his matter of exhortation, which beginneth in the fift verſe, he firſt prefixeth an acknowledgement tending to Gods glorie, and the comfort of the Church, vntounto whom he writes in the third and fourth verſes: in which acknowledgement, two things are to be noted: firſt, a cauſe, in the third verſe: ſecondly, an effect, in the fourth verſe. For the former, we are to note; firſt, the power of the giuer, according to his diuine power. Secondly, the bountifulneſſe of the gift; all things which belong to life and godlineſſe. Thirdly, the meanes of obtaining this gift, by the knowledge of him who hath called vsus vntounto glory and vertue.
According to his diuine power. This is ſpoken of Chriſt, and hath relation to the end of the former verſe. Whence we are to note, Doctrine.That Ieſus hath in him, not an humane power onelyonly, but alſo a diuine, not the power of a man onelyonly, but alſo the power of a God. For this cauſe he is termed in Eſay. 9.6, The mighty God. And in Tit. 2.13 The great God. For this cauſe is made mention of his mighty power, Phil. 3. the laſt: Yea for this cauſe he is ſaid to hauehave all power, both in heauen, and in earth. Mathew, 28.18.
And it is further manifeſt, that Chriſt had diuine power; Firſt, becauſe he was able to create the world, Iohn 1.3. Secondly, becauſe he is able with his word, to beare vp the world, Hebr. 1.3. Thirdly, becauſe he knowes the thoughts of mē, Mat. 9.4. Fourthly, becauſe he wrought miracles by his owne power, Iohn 15.24. Fiftly, becauſe he vanquiſhed Satan, Hebrews 2.14. diſſolued ſinne: 1. Iohn 3.8. and ouercame the world, Iohn 16.33. which workes he could neuer hauehave turned his hand to, if he had not had a diuine power.
Vſe.This makes againſt Arrians and other curſed heretikes, which diſable Chriſt, affirming him to be meere man, and not God.
Secondly, it makes alſo againſt the blaſphemous Papiſts, which ſubiect Chriſt to the command of the virgin Marie, derogating thereby from his diuine power.
Thirdly, it may be terrour to the wicked, and namely, to Antichriſt: for it ſheweth how able Chriſt is to conſume him with the ſpirit of his mouth, and to deſtroy him with the brightneſſe of his coming, 2. Theſſalonians 2.8.
Fourthly, it may miniſter comfort to the faithfull: for, be their dangers neuer ſo deſperate, and their enemies neuer ſo malicious, yet Chriſt by his diuine power, is able to deliuer them, and to protect them. If a finite power be againſt them, yet an infinite power is for them, 2. Chron. 32.7.8.
All things which pertaine to life, and &c. Whence note we, Doctrine.That whatſoeuer tendeth to ſaluation or ſanctification, we receiue it all from Chriſt. For by life here is meant, glorie; and by godlineſſe is meant vertue, as it is expounded in the end of the verſe.
The doctrine may be proued by inſtance. For, from whom hauehave we the Goſpel, but frō Chriſt? The Goſpel of the kingdome is Chriſts Goſpel, as it is termed 2. Corinthians 10.14. And God ſpeakes vntounto his Church in theſe laſt dayes by his Sonne, Hebrews 1.1. Againe, from whom receiue we the Spirit, but from Chriſt? Iohn 16.7. Thirdly, whence receiue we gifts of the Spirit, but from Chriſt which aſcended vp on high? Epheſ. 4.8. that he might giuegive gifts to men. Of whoſe fulneſſe do we receiue grace for grace, but of Chriſts fulneſſe? Iohn 1.16. Laſtly, how are we kept in the ſtate of grace vntounto glory, but by Chriſt, who is the Shepheard and Biſhop of our ſoules? 1. Pet. 2.25.
Furthermore, whence are the Sacraments but from Chriſt? He ordained Baptiſme, Mat. 28.19. He alſo inſtituted the Lords Supper, Matt. 26.26. Laſtly, who is it that ſends Miniſters, but the ſame Chriſt, which gaue ſome to be Apoſtles, ſome Prophets, ſome Euangeliſts, &c. Epheſ. 4.
So that it is apparent by inſtance, that whatſoeuer tendeth to ſaluation or ſanctification, it is from Chriſt.
Obiection.Yea but do we not receiue theſe things, as well from God the Father, and from God the holy Ghoſt, as from Chriſt? I anſwer, Yes. Farre be it from vsus to exclude the Father, or the holy Ghoſt. But this we affirme, that as all things pertaining to life and godlineſſe, are of the Father, and the holy Ghoſt, ſo they are alſo from Chriſt. For, as the Father hath life in himſelfe, ſo he hath giuen to the Sonne to hauehave life in himſelfe. Iohn 5.26.
Vſe.The vſe of this point may be to teach vsus to be thankfull for Chriſt; for by his meanes we receiue life, and all things tending thereunto. Yea it ſhould teach vsus to depend vponupon Chriſt, for life, and for all the meanes thereof. Of his diuine power we receiue all things which belong to life and godlineſſe.
Secondly, this ſhould teach vsus to take notice of Chriſts bounty. He giues life and all things that belong thereunto. He is the good Shepheard, in Pſalme 23. which ſupplieth all things neceſſary to his flocke. Chriſts flocke may want many things which they deſire, but they ſhall neuer want thoſe things which ſhall be good for them.
Hath giuen vntounto vsus. The word in the originall is paſſiue, and ſignifieth, hath bene giuen: but we muſt know, that with the Greekes, the paſſiue voice is ſometimes put for the actiue. An example for this we hauehave. Hebr. 12.26. where you hauehave it tranſlated, hath promiſed; but it properly ſignifieth, hath bene promiſed: the paſſiue voice being put for the actiue.
But the doctrine hence is this, viz. Doctrine.That whatſoeuer pertaineth to life and godlineſſe, it is not of merit, but of free gift.
Saluation is the free gift of God. Rom. 6. the laſt. The Goſpell is the word of grace, that is, of free fauour, Acts 20.32. To you it is giuen to know the myſteries of the Kingdome of God, Luke 8.10. Paul obtained merciemercy, not merit, 1. Tim. 1.16. By all which it is manifeſt, that ſaluation and all the means thereof, is of free gift: and ſo by vsus is to be accounted. But we will not inſiſt vponupon this point.
Life. Hence we are to note, Doctrine.That there is a life prepared for the elect after this life ended. And that this is ſo, it is manifeſt out of Pſalme 21.4. He asked life of thee, and thou gaueſt him a long life, for euer and euer. And Pſalme 133. For there the Lord commanded the bleſſing, euen life for euer. And Matth. 25.46. And they ſhall go away into euerlaſting puniſhment; but the righteous into life eternall. VntoUnto this alſo accordeth that in Iohn 11.25. Ieſus ſaid vntounto her, I am the reſurrection and the life, he that beleeueth in me, though he were dead, yet ſhall he liue. And that in Matthew. 22.32. I am the God of Abraham, and the God of Iſaac, and the God of Iacob: God is not the God of the dead, but of the liuing. And that in Colloſſ. 3.3. You are dead, and your life is hid with Chriſt in God. By all which teſtimonies it is proued, that there is a life prepared for Gods elect, after this life ended.
Now if you deſire to know what kinde of life it is which is prepared, I confeſſe I am not able to expreſſe it, if I had the tongues of men and Angels: but theſe things are noted in generall in holy Scripture concerning it. Firſt, that it is not a diſſolute, but an holy life: and for this cauſe heauen is called an holy place, Hebr. 9.12. and Gods holy habitation, Deut. 26.15.
Secondly, it is not a miſerable, but a bleſſed life: For bleſſed are they which ſhall be called to the marriage Supper of the Lambe, Reuel. 19.9. and bleſſed are they which die in the Lord, &c. In this life ſhal be no ſorrow, for all teares ſhall be wiped away. In this life ſhall be no want, for we ſhall hunger no more, nor thirſt no more, Reuel. 7.16.17. In this life we ſhall be happy, in reſpect of our company, for we ſhall euer be with the Lord, 1. Theſſ. 4.14. Yea, we ſhall come to the company of innumerable Angels, Hebr. 12.22. and ſhall ſit downe with Abraham, Iſaac and Iacob in the kingdome of heauen, Matth. 8.11.
Thirdly, that it is not a diſquietous, but a peaceable life; and in this reſpect it is called a reſt in Heb. 4.9. There remained therefore a reſt to the people of God. Here Gods children ſhall reſt from their labours, Reuel. 14.13. Here they reſt from their troubles and moleſtations, Iob 3.17.18. Yea, here they ſhall reſt from their temptations. For he that is dead is freed from ſinne, Romans 6.7. and ſo by conſequence, from all occaſions and temptations of ſinne.
Fourthly and laſtly, it is an eternall life which is prepared, as appeares by that ſpeech of Chriſt himſelfe in Iohn 10.28. And I giuegive vntounto them eternall life. And by that of the Apoſtle in 1. Pet. 1.4. where this life whereof we ſpeake, is termed an inheritance incorruptible, and vndefiled, that fadeth not away, &c.
Vſe.The application of this point may ſerue; firſt, to refell the curſed opinion of Atheiſts, which impugne and gaine-ſay (eſpecially in their hearts) the truth of this doctrine. Theſe are like vntounto blinde men, which ſay there is neither Sunne, Moone, nor Starres in the firmament, becauſe they ſee none, not conſidering what others ſee and know.
Vſe.Secondly, this ſhould moue vsus to be thankfull to God for this his infinite merciemercy toward vsus, in that he hath prouided thus for vsus for time to come: we ſhall not droppe downe like dogges and bruite beaſts, but we ſhall liue for euer.
Vſe.Thirdly, it ſhould teach vsus to labour to attaine this life. And that we may do ſo, we muſt obſerue theſe rules; firſt, we muſt learne to know God and Chriſt aright. For this is life eternall, to know God, and whom he hath ſent, Ieſus Chriſt, Iohn 17.3. Secondly, we muſt heare Gods word with diligence: for God hath ſaid; Heare, and your ſoule ſhall liue, Eſay 55.3. Thirdly, we muſt beleeue: for the iuſt ſhall liue by faith, that is, ſhall obtaine eternall life by faith, Romans 1.17. For of that life the holy Ghoſt ſpeaketh in that place. Fourthly, we muſt endeuour to keepe the Commandements, Mathew 19.17. Fiftly, if we would receiue the crowne of life, we muſt be faithfull to the death, Reuel. 2.10. Thus much for this point.
And godlineſſe. The word in the originall ſignifieth the right worſhip of God, part being put for the whole. But certainely, by godlineſſe, we are to vnderſtand the ſame as is vnderſtood by Vertue in the words following, to wit, all grace and goodneſſe; but eſpecially, holineſſe.
Doctrine.Now concerning this grace, firſt let vsus obſerue the motiues which ſhould moue vsus to labour for it, and they are theſe: firſt, becauſe we are commanded of God to labour for it, as in 1. Timothy 6.11. But thou a man of God, flie theſe things, and follow after righteouſneſſe, godlineſſe, faith, louelove, patience, meekneſſe, &c.
Secondly, becauſe it is a ſigne of election, Pſalme 4.3. But know, that God hath choſen to himſelf a godly man.
Thirdly, becauſe it is profitable for all things, and hath the promiſes of this life preſent, and of that which is to come, 1. Tim. 4.8.
Fourthly, becauſe it is great gaine, being ioyned with contentment, 1. Tim. 6.6.
Now the means to attaine godlineſſe, are theſe: firſt, we muſt hauehave a care to keep the Sabbath day holy. Profaneneſſe vponupon the Sabbath, is the cauſe of profaneneſſe all the weeke after.
Secondly, we muſt be carefull of priuate duties, as of prayer, reading, meditating, and the like; and that eueryevery day in the weeke.
Thirdly, we muſt conuerſe with ſuch as are godlie. Much increaſe of godlineſſe is obtained by Chriſtian ſocietie.
Fourthly, we muſt be content to part with our ſinnes; yea our eſpeciall ſinnes reigning: ſinnes and godlineſſe can neuer ſtand together.
Fiftly, we muſt be practiſers of the will of God, and not hearers onelyonly. Practiſe is the very life of godlineſſe. 2. Timothy 3.5.
Laſtly, if any deſire to trie themſelues, whether they be godly or no, let them examine themſelues by the fiue fore-named rules: for the practiſe or not practiſe of the rules, is a ſigne, either of our godlineſſe, or profaneneſſe. By them it will appeare what we are.
By the knowledge of him. What it is to know God aright, we heard before: and how knowledge is the means of increaſe in grace.
Which hath called vsus vntounto glory & vertue. Some reade the words thus; which hath called vsus by glory and vertue; vnderſtanding by glorie and vertue, the glorious and vertuous worke of God himſelfe, in the conuerting and ſauing of a ſinner. And howſoeuer this ſence might ſtand well with the conſtruction of the Greeke Text, yet it doth not well agree to the ſcope of the holie Ghoſt. For the ſcope is not to ſhew, by what we are called, but, vntounto what we are called: ſo that I embrace this reading, who hath called vsus to glorie and vertue. And if any ſhall obiect, that the word in the originall ſignifieth by glory and vertue, I anſwer, the word originall may ſignifie, by, or to: as the ſame word is vſed in Rom. 6.4. where it is ſaid, that Chriſt was raiſed from the dead, by the glorie of the Father: or, as it may be better rendred, to the glorie of God the Father.
Which hath called vsus vntounto glorie and vertue. Where from the coniunction of theſe two together, we may obſerue, Doctrine.that glorie and vertue are twinnes, which go together, the one cannot be had without the other. He that will attaine glorie, muſt hauehave vertue; and he that hath attained true vertue, he ſhall be ſure to obtaine glorie. For the proofe hereof I referre you to that in Pſalme 84.11. For the Lord God is a Sunne and ſhield: the Lord will giuegive grace and glory. Where note, that the Lord giues not grace without glorie, nor glory without grace: but vntounto whom he imparts the one, to them alſo he giues the other. The like we reade in Acts 28.32. And now brethren, I commend you to God, and to the word of his grace, which is able to build you vp, and to giuegive you an inheritance amongſt all them which are ſanctified. Where we muſt alſo note, vntounto whom this heauenly inheritance of glorie is giuen; namely, to ſuch as are ſanctified, or to ſuch as hauehave vertue.
Vſe.Which ſheweth how farre they are deceiued, which thinke to attaine glorie without vertue. But let ſuch remember, God hath ioyned theſe two together; they muſt take both, or refuſe both. Yea, let them ſeriouſly conſider that in Hebrews 12.14. That without holineſſe no man ſhall ſee the Lord.
Vſe.Secondly, it may ſerue for the comfort of the godly. Let them aſſure themſelues, that the ſame God which hath giuen them vertue, will alſo giuegive them glorie. Theſe two, vertue and glorie ſhall neuer be ſeparated.
Called. Whence note, Doctrine.That no man may vſurpe glory and vertue: None can attaine vntounto them, but he that is called vntounto them by God. The Corinthians did not vſurpe ſanctitie, but they were called to be Saints, 1. Corinthians 1.2. And the Theſſallonians did not vſurpe ſaluation, but they were called to Gods Kingdome, and glorie. 1. Theſ. 2.12.
Yea, for the attaining of glory and vertue, there is required, not an outward calling onelyonly, but an inward, euen that effectuall calling, whereby we are tranſlated out of darkneſſe into his maruellous light. 1. Pet. 2.9.
Reaſon.And the reaſon is manifeſt, to wit, becauſe grace and glorie, they cannot be attained by humane power, as is cleare out of Luke 13.24. Many ſhall ſeeke to enter, and ſhal not be able: therfore theſe things cannot be vſurped.
Obiection.Now, if any ſhall obiect, that in the dayes of Iohn Baptiſt, the violent tooke the kingdome by force, Mat. 11. my anſwer is, That violence doth not neceſſarily imply vſurpation; a man may be violent in his calling, as Iacob was in his wraſtling with God, Geneſis 32. The violent took the kingdome by force, but they were ſuch as were called to the kingdome. The Iſraelites tooke the Land of Canaan by force; but they had a calling ſo to do.
Vſe.The vſe of the point is; Firſt, to ſhew the neceſſitie of effectuall calling. Vnleſſe we be firſt effectually called, we can neither attaine glorie nor vertue. Secondly, it ſheweth what a bleſſed thing it is to be truly called. If we be called effectually, we may lay hold both of glorie and vertue without vſurpation.
Called to glory and vertue. Whence we may note, Doctrine.that the calling of a Chriſtian is an honourable calling: they are called to glory and vertue. For this cauſe the bleſſed Apoſtle nameth it an high calling in Philipp. 3.14.
And in eed it muſt needs be an high calling; firſt, becauſe thereby we are called to be the children of God. 1. Iohn 3.1.
Secondly, thereby we are called to the fellowſhip of Chriſt. 1. Corinth. 1.9.
Thirdly, therby we are called to be Kings and Prieſts. Reuel. 1.6.
Fourthly, thereby we are called to be Saints here. 1. Corinth. 1.2.
Fiftly, thereby we are called to be heires of the vnſpeakeable ioyes of heauen. Rom. 8.17.
And therefore the calling of a Chriſtian, is the moſt honourable calling in the world.
Vſe.Which ſerueth to manifeſt the follie of ſuch which deſpiſe ſanctified Chriſtians. Many proud worldlings are lifted vp, and exalt themſelues aboue poore Chriſtians, becauſe they hauehave borne all offices which ſome Chriſtians hauehave not. But vnderſtand ye vnwiſe amongſt the people; the pooreſt Chriſtian hath a more honorable calling then your ſelues. You hauehave borne office on the earth, but a true Chriſtian is ſet in heauenly places in Chriſt, Epheſ. 1.4. His calling is worth ten thouſand of yours; yea indeed yours is not worthie to be compared to it.
Secondly, this ſhould be a motiue vntounto all Chriſtians, to walke worthie this holie calling, as the Apoſtle alſo exhorteth, 1. Theſſ. 2.12. Otherwiſe, it were better that a mill-ſtone were hanged about our neckes, and that we were caſt into the bottome of the Sea, then that we ſhould pollute this holie calling.