Exposition on 2 Peter 1, Exposition · Verse 4
Whereby. Some render it, in as much: but I rather ſubſcribe vntounto their iudgement which reade the Text thus, whereby, or by which things; for they hauehave reference to the beginning of the former verſe, where it is ſaid, that Chriſt by his diuine power hath giuen vntounto vsus all things which belong to life and godlineſſe: by which gift of all things, or by which all things giuen, moſt great and precious promiſes are alſo giuen.
Moſt great and precious promiſes. Whence obſerue we, that Doctrine.the promiſes of God are highly to be eſteemed, they are to be accounted great, yea moſt great and precious.
And that firſt, becauſe they are the promiſes of a King, yea of the King of kings; and therefore to be highly eſteemed for their author.
Secondly, becauſe they are of infallible truth. Gods promiſes are not as the promiſes of many men, that is, yea and nay, but they are all, Yea, and Amen, 2. Corin. 1.20. and therefore to be reſpected for their truth.
Thirdly, becauſe they are the deeds and ſhewings of a Chriſtian for his ſaluation, and for all other good things. For, what hauehave any of vsus to ſhew, whereby we may challenge heauen, and remiſſion of ſinnes, and ſuch like priuiledges, but only Gods promiſes entitling vsus thereunto? Therefore, as a man maketh great account of his deeds and euidences, ſo muſt we of Gods promiſes.
Fourthly, Gods promiſes hauehave excellent effects: they make vsus partakers of the diuine nature, as we ſhall heare afterwards, if God aſſiſt. Secondly, they comfort them which are caſt downe. Thirdly, they eſtabliſh and confirme them which ſtand. And therefore they are highly to be eſteemed.
Fiftly, Gods promiſes ſhall ſtand when heauen and earth ſhall be remoued. For heauen and earth ſhall paſſe away, but my words ſhal not paſſe away. So ſaith Chriſt Matthew 24.35. Wherefore it followeth by ſufficient reaſon, that the diuine promiſes are to be reſpected for their ſtabilitie.
Vſe.Not to inſiſt vponupon any more arguments for the proofe of the point, the vſes which we may make of it, are theſe: Firſt, it ſerueth iuſtly to condemne all atheiſts and incredulous people, which reſpect not the promiſes of God. If a great man, or a friend ingage himſelfe by promiſe vntounto them, they make great account of ſuch a promiſe; but as for the promiſes of God, they eſteeme them light. O curſed infidels! is the promiſe of a man precious, and is not the promiſe of a God infinitely more precious? Doeſt thou beleeue the creature, and not the Creator? But to let theſe paſſe.
Secondly, it may alſo ſerue to reproue many Chriſtians, which eſteeme too lightly of Gods promiſes, putting them from them, as though they were little worth. Conſider with thy ſelfe; ſuppoſe that a King ſhould freely offer vntounto his ſubiect a great gift, or ſhould freely promiſe him ſuch or ſuch a fauour; would we not account him fooliſh which would refuſe the Kings offer, and make light of it? Beloued, this is thy caſe: God doth freely offer to binde himſelfe by promiſe vntounto thee, and thou refuſeſt to take his word and offer.
Thirdly, we muſt examine, whether the promiſes of God be moſt great and precious or no with vsus. And that will appeare: firſt, by our zeale, and forwardneſſe to heare Gods word: if we eſteeme it precious, ſure we wil preaſe vntounto it. Secondly, by our thankefulneſſe for it. Thirdly, by our care to keepe it ſafe. Fourthly, by our ioy in it.
Are giuen. Some reade it thus; He hath giuen: taking the paſſiue verbe in the actiue ſignification, as the participle of the ſame word was taken actiuely in the former verſe. Whether we take it actiuely or paſſiuely, it is not much materiall: the doctrine which will follow from either reading is this, viz. Doctrine.That Gods promiſes, though they be moſt great and precious, yet they are of free gift.
What moued God to make that precious promiſe to Adam; the Seed of the woman ſhall breake the Serpents head, Geneſis 3. but his owne free grace? What moued Chriſt to ſay to the thiefe on the croſſe, To day thou ſhalt be with me in Paradiſe, Luke 23.43. but his owne compaſſion? What cauſed the Lord to ſay vntounto Abraham; In thy ſeed ſhall all the Nations of the earth be bleſſed, Geneſis 22.18. but his owne goodneſſe? The like may be ſaid concerning the promiſe of ſending of the Comforter, Iohn 16.7. and concerning ſpirituall protection, Matth. 28.21. and concerning Chriſts returning at the laſt day to receiue vsus, Iohn 14.3. The like may be ſaid of the promiſes made to Iſraell concerning their returne out of Egipt and Babylon. In a word, the like may be ſayd of all Gods promiſes made to his Church; from time to time they were all of free grace.
Obiection.Now if any ſhall obiect, that God was moued to promiſe riches vntounto Solomon, by the wiſe choiſe of Solomon himſelfe, 1. Kings 3.12.13. and therefore that his promiſe is not alwayes free.
To ſuch I anſwer, That the Lord gaue the power to Solomon to make that choice, ſo that God is the cauſe of the cauſe. For if the Lord moue vsus to do good, and enable vsus thereunto, and then make a gracious promiſe vntounto vsus for our obedience; it is manifeſt that the originall of ſuch a promiſe, is meerely of grace, becauſe he of his merciemercy enableth vsus to do that, for the which he is moued to make a promiſe vntounto vsus, and that by the ſame merciemercy.
Vſe.As this makes againſt merit-mongers, which aſcribe ſo much to their deſerts: ſo it ſerues to ſet forth the glorie of God. He makes moſt great and precious promiſes, freely, and for nothing. If men make promiſes, commonly their promiſes are mercenarie, but Gods promiſes are free.
Vſe.Secondly, it may ſerue to encourage all ſuch as are touched with the ſenſe and feeling of their owne vnworthineſſe, to ſtirre vp themſelues, to take hold on Gods promiſes. They are free, they are of gift, they go not by deſert, therefore receiue them as a free gift offred to an vnworthy perſon.
That by them ye might be partakers of his diuine nature. By diuine nature here is not meant the very eſſence of God: for is impoſſible that the Lord ſhould dwell eſſentially in ſo narrow a compaſſe as our hearts, conſidering that the heauens, and the heauens of heauens are not able to containe him. 2. Chron. 2.6. But we are to vnderſtand by diuine nature, the image of God, or true ſauing grace, which is called the diuine nature: firſt, becauſe it is begotten of God in the elect, Iohn 1.13. Secondly, becauſe it is like vntounto him, as being indeed his owne image, Geneſis 1.26.
The diuine nature. Hence we are to obſerue, that Doctrine.Sauing grace comes the nearest of all other things to the nature of God himſelfe. It is called here the diuine nature it ſelfe, from the neare likeneſſe which it hath vntounto it. So in like manner it is ſometime termed God, as in 1. Iohn 4.15. God dwelleth in him, that is, ſauing grace. Sometimes it is called Chriſt, as in Coloſ. 1.27. Chriſt in you the hope of glorie, that is, grace in you. Sometimes alſo it is ſtiled the holy Ghoſt, as in 1. Corinth. 6.19. Know you not that your body is the temple of the holy Ghoſt which is in you; that is, of grace which is in you. Now why is grace called God, and Chriſt, and holy Ghoſt, but meerly in reſpect of that liuely reſemblance which it hath of God, of Chriſt, and of the holy Ghoſt?
Reaſon.And indeed ſauing grace may truly be ſaid to come the neareſt to the nature of God. Firſt, becauſe it is the moſt excellent thing in the world, according to that in Prouerbs 4.7. Wiſedome is the chiefe thing. Secondly, becauſe it is the moſt pure thing in the world, more pure then alabaſter, then gold, yea then the heauens themſelues. Thirdly, becauſe it is the moſt powerfull thing in the world, next vntounto God himſelfe: it is able to make of a Wolfe, a Lambe, as we ſee in Paul. It is able to conquer the world: for this is the victorie which ouercometh the world, euen our faith, 1. Iohn 5.4. Yea it is able to quench all the fierie darts of the wicked one, Epheſ. 6.16. Laſtly, it is able to helpe in time of need, when all the world cannot helpe, Hebr. 4.16. Therefore grace comes the neareſt to the nature of God.
Vſe.Which ſerues to deſcrie the follie of Papiſts and other idolaters, which thinke to reſemble God in bodily ſhapes, as though a dumbe idoll were the neareſt of all other things to Gods nature. But let ſuch idiots remember, that not ſtone, or wood, or gold, but grace and vertue, come the neareſt to Gods image.
Vſe.Secondly, we may here take notice, that the diuell was a lier from the beginning, in that he would make our firſt parents beleeue, that the way to become like to God, was to violate and breake Gods commandements, Geneſis 3.5. whereas indeed the way to be like God, is to take the quite contrary courſe.
Vſe.Thirdly, this ſheweth that the ſinne of ſuch which ſcoffe at grace and perſecute it, is very fearefull; for in this they ſcoffe at and perſecute the diuine nature: but let ſuch remember the practiſe of Iſmael, and what befell him for the like ſinne, Geneſis 21.9.10.
Vſe.Fourthly, this ſhould teach vsus to eſteeme of Gods children, which are indued with this diuine nature; and we muſt labour for the ſame image, which we ſee in them: it is worth the labouring for, it is no leſſe then the diuine nature.
Whereby. Whence obſerue we, that Doctrine.The word, but eſpecially the Goſpel and the promiſes, are the meanes to beget this diuine nature of ſauing grace in the hearts of the elect. Thus ſaith Iames in his firſt chapter & eighteenth verſe; Of his owne will begat he vsus by the word of truth. Thus ſaith alſo Peter in his firſt Epiſtle, the firſt chapter, and three and twentith verſe; We are borne againe, not of mortall ſeed, but of immortall by the word of God. I do not deny but that the Spirit may be receiued by the faithfull preaching of any part of canonicall Scripture: but yet it is alſo true, that moſt vſually the Spirit is conueyed by the preaching of the Goſpell; in which reſpect alſo the Goſpell is called the miniſtration of the Spirit, 2. Corinthians 3.8. Not onelyonly becauſe it is a ſpirituall doctrine, but alſo becauſe the Spirit of God is giuen by it.
Vſe.This condemnes the perſecuters of the Goſpell: for they are enemies to that which is the means of the greateſt good vntounto Gods Church. For, take away the Goſpell, and how ſhall we euer come to be partakers of the diuine nature?
Vſe.Secondly, this ſhould teach vsus to be thankfull for the Goſpell, conſidering vntounto what an excellent purpoſe it is giuen, viz. that by it we might be made partakers of the diuine nature.
Thirdly, if euer we meane to be partaker of the diuine nature, we muſt diligently heare Chriſts Goſpell, and carefully meditate therein day & night. We muſt make high account of the promiſes; for by them we come to be partakers of the diuine nature.
The corruptions in the world. By corruptions we are to vnderſtand the corrupt dealings in the world; the which corrupt dealings are fitly termed corruptions or putrifactions, becauſe they come from the putrifaction of the fleſh, and that for want of the ſalt of grace. And the doctrine hence to be obſerued, is, Doctrine.That in the world there be great corruptions. There be, and hauehave bene corruptions in all ſorts of men from time to time; in Magiſtrates, as Pſalme 94.20. Shall the throne of iniquitie hauehave fellowſhip with thee, which frameth miſchiefe by a Law? In Miniſters, as Phil. 1.21. All ſeeke their owne things, and not that which is Ieſus Chriſts. In tradeſmen, as Hoſea 12.7. He is a merchant, the ballances of deceit are in his hand, he loueth to oppreſſe. In congregations and meetings, as Pſalme 58.1. Do yee indeed ſpeake righteouſneſſe, O congregation? Do yee iudge vprightly, O yee ſonnes of men? yea in heart you worke wickedneſſe, and weigh the violence of your hands in the earth. Yea in all men, as Geneſis 6.11. The earth alſo was corrupt before God, and the earth was filled with violence.
And as there be corruptions in all ſorts of men, ſo likewiſe in all things there is much corrupt dealing. Do we not ſee groſſe ſinnes to paſſe vnpuniſhed? Do we not ſee things too much to be ruled by bribes or fauour? Do we not ſee the liuings of Miniſters to be impropriated, and giuen to them which feed not the flocke? Do we not ſee Church-ſtockes, which are pretended to be for the poore, to be vſed eſpecially at the humours, and for the eaſing of the rich? Do we not ſee many things paſſe for currant which are vnſound, vnderunder colour of cuſtome? Is not cuſtome at theſe daies (though neuer ſo corrupt) pleaded againſt law? It were infinite to inſiſt on all particulars: for infinite are the corruptions of theſe times.
Vſe.But the vſes which we may make of this point are theſe: firſt, it ſhould teach vsus to beare with ſuch Miniſters as are earneſt againſt the corruptions of the time. If euer there was need that miniſters ſhould crie ſhame againſt the abhominations of the times, ſurely much more now: for neuer was the world more full of corruption, as I ſuppoſe.
Secondly, it ſhould teach vsus to be the more vigilant ouer our ſelues, leſt we be corrupted. It muſt be our care to keepe our ſelues vnſpotted of the world, Iames 1. the laſt verſe. If it were an infectious time, how prouident would men and women be to auoid the infection? Shall we be ſo carefull for our bodies, and ſhall we not be much more circumſpect for our ſoules? Yes by all meanes.
Thirdly, this may teach vsus to iuſtifie God in all his viſitations and iudgements. If God bring vponupon vsus famine, ſword, peſtilence, or the like; the cauſe (if we conſider it well) is moſt iuſt: for the world is full of corruption and full of ſinne. If God drowne the world, there is ſufficient cauſe why he ſhould do ſo, for all fleſh had corrupted their wayes.
Fourthly, this ſhould make vsus willing to die, and to leaue this world, becauſe it is ſo full of corruption. We muſt not deſire death in reſpect of afflictiōs, but we may deſire it in reſpect of ſinne; euen as Elias when he ſaw idolatrie publiquely erected in the dayes of Ieſabel, he deſired God to take away his life, 1. Kings 19.4.
Through luſt. By luſt here we are to vnderſtand originall ſinne: ſo that the point to be obſerued is, that Doctrine.Originall ſinne is the cauſe of all theſe innumerable corruptions which are in the world. This is manifeſt out of Iames 1.14. But eueryevery man is tempted when he is drawne away of his owne luſt, and is enticed; then when luſt hath conceiued, it bringeth forth ſinne, &c.
The ſame Apoſtle ſaith to the ſame effect in Iam. 4.1. From whence come warres and fightings amongſt you, come they not from hence, euen of your luſts which fight in your members? Our Sauiour likewiſe implies he ſame in Matth. 15.18.19. For out of the heart proceed euill thoughts, that is, from the heart polluted with originall ſinne. Thus Dauid, when he had committed adulterie and murther, acknowledged, that in ſinne his mother had conceiued him, Pſalme 51. as implying thereby, that originall ſinne was the cauſe of the other ſinnes. Thus likewiſe Paul in Roman. 7. acknowledgeth that he was led captiue into ſinne by the law of ſinne, which was in his members. And for this cauſe thoſe fifteene actuall ſins ſpoken of in Galat. 5.19.20. are called fruits of the fleſh. All theſe places do ſufficiently proue, that all corruptions are, or do flow from originall ſinne.
Obiection.Yea but ſwearing in common talke, it cometh of the euill one, Math. 5 37. and ſinne is called the luſts of the diuell, Iohn 8.44. therefore it ſeemeth that ſinne comes from the diuell, and not of our owne luſts. I anſwer: Sin comes from both, but eſpecially, and immediatly from our naturall corruption: for were it not for this, Satan could do nothing at all vntounto vsus.
Vſe.Let the due conſideration of this point teach vsus, not to impute our ſinnes vntounto others, but eſpecially to our ſelues. Secondly, let vsus labour to mortifie the fleſh by the Spirit, and ſo we ſhall weaken all ſinne. Let vsus drie vp the fountaine, and the ſtreames muſt needs ceaſſe.
Hauing eſcaped. Whence obſerue we, that Doctrine.the corruptions of the world may be ſhunned and eſcaped. Here the holy Ghoſt maketh mention of ſuch as hauehave eſcaped them. And in like manner we reade of ſeuen thouſand which had not bowed the knee vntounto Baal, in the corrupt times of Ieſabel. The like may be ſaid of the three Children, Daniel 3. and of Ioſeph of Arimathea, Luke 23.57. of Noah in the old world, Geneſis 7.1. of Lot in Sodome, 2. Peter 2.8. of the Angell or Miniſter of the church of Pergamus, Reuel. 2.13. who, though all of them liued in corrupt times, yet they kept their garments vnſpotted.
Reaſon.And the trueth is, none doth compell to ſinne; for howbeit men ſinne neceſſarily, they cannot chooſe but ſinne, yet they do not ſinne compulſiuely. Satan preuailes more by inticement then by force.
Which ſerues to cleare Gods iuſtice in the condemnation of a ſinner. EueryEvery ſinner is worthy to be condemned, becauſe he ſinnes without compulſion. God may iuſtly ſay vntounto a graceleſſe perſon, Who compelled thee to ſweare, to lie, to ſteale, to be drunke, and the like? Might not theſe things hauehave bene auoided? Doeſt thou not ſee ſuch and ſuch to ſhunne them, and to auoid them? Therefore, foraſmuch as thou haſt ſinned willingly, and with greedineſſe: depart from me thou curſed into euerlaſting fire prepared for the diuell and his angels.
Vſe.Secondly, foraſmuch as ſinne and corruption may be auoyded, therefore eueryevery one of vsus muſt be carefull to auoid and ſhunne it: and that firſt becauſe God himſelfe commands vsus to flie from it, Pſalme 34.14. Eſchue euill, &c. Secondly, becauſe it diſhonoureth God, and grieueth, yea quencheth his Spirit, as the Scripture ſpeaketh. Thirdly, becauſe it ſcandalizeth our profeſſion, opening the mouthes of the wicked, to ſpeake euill of that worthy name after which we are named. Fourthly, becauſe it giueth a dangerous example vntounto others. Fiftly, becauſe it is perillous and pernicious to our ſoules. For all theſe reaſons let vsus be carefull to auoid ſinne.
Vſe.And that we may eſcape the corruptions of the world, we muſt obſerue theſe rules: Firſt, we muſt watch and pray, that we enter not into temptation, Matth. 26.41. Secondly, we muſt not hauehave fellowſhip with corrupters, Epheſians 5.11. Thirdly, we muſt take the benefit of all Gods ordinances, as of the Word and Sacrament, and the like. Gods ordinances are like a common armourie, out of which we may freely fetch all that is neceſſary for out defence.
Hauing ſhunned. Obſerue here who they be which are ſaid to hauehave eſcaped the corruptions of the world, to wit, ſuch as hauehave receiued the diuine nature.
Doctrine.And indeed no other can attaine to this power. Who is it which ouercometh the world, but he which is borne of God? 1. Iohn 5.4. Who is it which keepeth himſelfe, that the wicked one toucheth him not, but he that is borne againe? 1. Iohn 5.18.
Reaſon.And indeed none but ſuch hauehave the promiſe of eſpeciall protection. Secondly, none but ſuch hauehave the Spirit as a preſeruer. Thirdly, none but ſuch hauehave skill to vſe their weapons.
Obiection.Yea but it is ſaid of apoſtates, that they had cleane eſcaped from them which liue in errour. I anſwer, The wicked indeed may ſhunne ſinne for a time, but it is commonly but for a time. And when they do ſhunne it, it is by the reſtraining Spirit of God, not by the ſanctifying Spirit, as it is in thoſe which are partakers of the diuine nature.
Vſe.Hence we ſee what neceſſity there is, that we ſhould labour to be partakers of this diuine nature: Without it we ſhall neuer attaine to eſcape the corruptions of the world.
Vſe.It ſheweth what cauſe mortified Chriſtians hauehave to bleſſe God for this nature receiued. Haſt thou obtained victorie, thanke the diuine nature: it was it which folled thine enemies, and not thou. For who art thou that thou ſhouldeſt ſtand againſt theſe mighty giants, the world, the fleſh and the diuell.