Exposition on 2 Peter 1, Exposition · Verse 5
Beſides this. Or moreouer, for ſo the Text is read the beſt. Now the Apoſtle cometh to his exhortation: and the maine matter whereunto he exhorteth the Church is, that it giuegive all diligence for the attaining of grace. And this he doth from this fifth verſe, vntounto the end of the eleuenth. In the next place he ſheweth the reaſons why he thus adhorteth, from the twelfth verſe, to the end of the Chapter. In the former obſerue we firſt, what is exhorted, and that is, to adde one grace to another, in 5.6. and 7. verſes. Secondly, the arguments wherewith this exhortation is preſſed, in the 8.9.10. and eleuenth verſes.
Beſides this. That is, ouer and aboue the gift of diuine nature, which you hauehave receiued, giuegive, or bring with you (as the word ſignifieth) all diligence, &c. Whence note, that Doctrine.no Chriſtian muſt content himſelfe with that degree of grace, which he hath receiued in his firſt conuerſion, but he must to the firſt labour to adde other graces.
The grace of regeneration is our talent, which we muſt ſo employ, as that we may gaine fiue talents more, Matthew. 25. This was the godly practiſe of Paul himſelfe, Phil. 3.13. where he ſaith, I forget thoſe things which are behinde, reaching forth to thoſe things which are before, &c. They therefore which can content themſelues with that grace which they ſuppoſe they hauehave receiued, and thinke they need no more; it is a manifeſt ſigne they hauehave receiued nothing yet, as they ought to receiue.
Giuing all diligence. Or according to the originall; bringing all diligence. The doctrine hence to be obſerued, is, that Doctrine.There is a great deale of diligence required for the obtaining of increaſe of grace. True it is, that the firſt grace, to wit, the grace of regeneration, cometh without our paines or ſeeking. We are called ſodainly when we thinke leaſt of any ſuch matter, as we ſee in Paul and others. But as for increaſe of grace, it is not without great induſtrie and diligence. Dauid was eminent in grace, but he was withall very diligent in the vſe of meanes. For the obtaining of the ſame he prayed often, he faſted much; he meditated in Gods word day and night. The like may be ſaid of other of Gods Saints, who hauehave not obtained that degree of grace which they hauehave, without much paines and great ſtriuing.
Vſe.Which ſerues to condemne thoſe ſlow-bellies which would be content to receiue ſauing grace, but they are loath to take any paines for it: if God will put it in their mouthes, well and good; but if not, they are reſolued not to ſeeke it. O wretched man whoſoeuer thou art! art thou content to labour and toile, and to vſe all poſſible diligence for the obtaining of the things of this life, and haſt thou no paines for things of a better life? Surely thy condemnation ſleepeth not.
Vſe.Secondly, this may ſerue to reproue ſuch which are the means to diſcourage others from the diligent ſearch of grace; labouring to perſwade them that they are too forward, and the like. O impudent practiſe! doth God require all diligence for the acquiring of grace? and dareſt thou ſay, that diligence is more then needs? O curſed tongue, which contradicteſt thy Maker! how wilt thou eſcape vengeance?
Vſe.Laſtly, this may ſerue to exhort all of vsus, to the practiſe of more diligence in the ſeeking of grace. We ſee worldlings omit no paines, but vſe all diligence to get wealth. Shall they be ſo buſie for the earth, and ſhall not we be much more diligent for heauen? Let vsus learne of them.
Adde to your faith, &c. Obſerue here, we are not onlie exhorted to get faith, but likewiſe other graces: ſo that the point to be noted, is, that Doctrine.A Chriſtian muſt not content himſelfe with one good gift of the Spirit, but he muſt labour for many gifts. For this we hauehave the example of the Corinthians, 1. Corinth. 1.7. Who came behinde in no good gift, and of Chriſt himſelfe, Eſay 11. who abounded with ſeuerall gifts. A true ſeruant of God muſt deſire gifts whereby to glorifie God in his calling, according to the example of Solomon. Secondly, he muſt deſire ſauing gifts, which may diſtinguiſh him from reprobates, as faith, and holineſſe, and ſuch like; but eſpecially, eueryevery Chriſtian muſt labor for that grace wherein he is moſt defectiue, and which is moſt contrary to his corruptions. The angry perſon muſt eſpecially labor for patience; the laſciuious perſon for chaſtitie; the ambitious perſon for humilitie; the niggard for liberalitie; the intemperate man for ſobrietie, and the like.
Vſe.This may iuſtly condemne the common multitude: for if they hauehave but one good qualitie in them, they are prone to bleſſe themſelues in their eſtate, though they neglect all other good gifts of Gods Spirit, and diſeſteeme them.
Vſe.Secondly, let it put eueryevery one of vsus in minde, to take notice what graces we do eſpecially want, and let vsus endeuour to obtaine thoſe graces. Let vsus forget that which is behinde, and reach forward to that which is before.
Adde to your faith vertue. By vertue we are to vnderſtand an honeſt and good life, or an vniuerſall practiſe of all thoſe graces which God hath put in vsus. Thus the good woman which was ſo painefull in her calling, ſo faithfull to her husband, ſo bountifull to the poore, is termed a vertuous woman, Prou. 31.10.
The leſſon hence to be learned, is, that Doctrine.eueryevery Chriſtian ſhould labour to be truly vertuous, to be of a good life and canuerſation.
Thus we are taught, not onelyonly in this Text, Adde to your faith vertue: but alſo in Philip. 4.8. Finally brethren, whatſoeuer things are true, whatſoeuer things are honeſt, whatſoeuer things are iuſt, whatſoeuer things are pure, whatſoeuer things are louely, whatſoeuer things are of good report; if there be any vertue, or if there be any praiſe, thinke on theſe things For this alſo we hauehave the examples of the Saints; as firſt the example of Ruth, of whom it is ſaid, That all the City knew her to be a vertuous woman, Ruth 3.11. and of the good woman in Prou. 31.29. Many daughters hauehave done vertuouſly, but thou excelleſt them all.
Reaſon.And indeed there is great neceſſitie of vertue; firſt, becauſe God is more glorified by deeds then words. It is true, there muſt be both, we muſt profeſſe, and we muſt be vertuous; but the latter bringeth more glorie to God then the former. Hereby (ſaith Chriſt) is my Father glorified, that ye bring forth much fruit, Iohn 15.8.
Secondly, we ought to be vertuous, becauſe vertue is the power of profeſſion. He or ſhe that profeſſeth Chriſt and is not vertuous, their profeſſion is a powerleſſe profeſſion, it is of no validitie, of no force; yea indeed it is meere hypocriſie, 2. Timothy 3.5. They hauehave a forme of godlineſſe, but deny the power thereof.
Thirdly, we ought to be vertuous, becauſe this will ſooner conuince the wicked then any thing elſe: ſome which will not be wonne by the word, will be conuinced by a good conuerſation, 1. Pet. 3.1.
Vſe.Now if there ought to be vertue amongſt men, then how iuſtly may we reproue the viciouſneſſe of the time? For, when did blaſphemy, and profaneneſſe, and whoredome, and drunkenneſſe, and deceit, and lying, and pride, and idleneſſe, and vſurie, and all kindes of vices more abound then at theſe dayes? How hard is it now to finde a vertuous perſon?
Secondly, this muſt teach eueryevery one of vsus to labour for a vertuous life and practiſe. Let Miniſters, Magiſtrates, Maiſters of families, ſeruants, children, and all ſorts, from the higheſt to the loweſt, labour to be truly vertuous; that is, let vsus all become zealous hearers of Gods word, and conſcionable doers and practiſers of the ſame. Oh how happy were it for vsus, if we would ſuffer our ſelues to be perſwaded this way. The Lord perſwade vsus.
Adde to your faith. Concerning faith we purpoſe to ſpeake hereafter (if GOD permit) amongſt the Grounds of Religion: The point therefore which we will obſerue in this place, is this, to wit, that Doctrine.Vertue muſt be added vntounto Faith. Indeed it muſt flowe from faith as from the fountaine; and the reaſon is manifeſt: firſt, becauſe elſe it is were ſinne. For, whatſoeuer is not of faith (whatſoeuer ſhew it may make) it is ſinne, Romans 14.23. Secondly, becauſe without faith it is impoſſible to pleaſe God, Hebrews 11.6. So that Vertue without faith is no better then Caines ſacrifice: It may giuegive ſatisfaction to men, but it is an abhomination to God.
Vſe.This ſerues to diſcouer the nakedneſſe of ciuill vertues. Many of the heathen were vertuous, ſome excelled for iuſtice, others for fortitude, others for temperance, others for prudence. But becauſe their vertues were not added to faith, therefore they were but gliſtering ſinnes, they did not pleaſe God.
Secondly, this proues againſt Papiſts, that our beſt workes are not meritorious, ex opere operato. For if they were, what need vertue be added to faith to make it acceptable? Yea the truth is, that whatſoeuer is offered to God by an vnregenerate perſon, which is deſtitute of faith: it is no better then if he ſhould kill a man, or cut off a dogs necke, Eſay 66.3.
Thirdly, it muſt teach vsus to vſe all meanes whereby faith may be wrought and increaſed in our hearts: for, ſo much faith as we hauehave, ſo much acceptation of vertue we ſhall finde with God.
Knowledge. Whence note, that Doctrine.It is not ſufficient for a Christian to be vertuous, but he muſt hauehave knowledge alſo. Whereupon Salomon ſaith in Prouer. 4.5. Get wiſedome, get vnderſtanding, forget it not, & in the ſeuenth verſe, Wiſedome is the principall thing; therefore get wiſedome, and with all thy getting get vnderſtanding.
There be many motiues to moue vsus to ſeeke after knowledge.
Firſt, becauſe, by it we are tranſlated out of darkeneſſe, and ſo by conſequence, out of the kingdome of Satan.
Secondly, becauſe by it we come to hauehave the image of God drawne vponupon vsus afreſh, Col. 3.10.
Thirdly, becauſe in want of it, we are eſtranged from the life of God: we remaine by ignorance in the ſtate of death, that is, deſtitute of the life of Grace, Eph. 4.18.
Fourthly, by ignorance wee are lyable to temporall iudgements. For want of knowledge my people are deſtroyed, Hoſ. 4.6. yea to eternall damnation, 2 Theſſal. 1.8. Chriſt will come in flaming fire, rendering vengeance to all them which know not God. We may as ſafely liue in adultry as liue blinde and ignorant; both are damnable.
But what kind of knowledge is it which we muſt ioyne to our vertue?
Surely it is not meant of worldly wiſedome, much leſſe of ſinfull craft and ſubtlety, neither is it meant of a bare litterall knowledg in the braine.
But it is meant of an holy experimentall knowledge, wrought in the hearts of the elect by the holy Ghoſt, and that by the meanes of Gods word.
By which experimentall knowledge, we come firſt to know our ſelues, to wit, our curſed eſtate by nature. He that knoweth not himſelfe to be in a damnable ſtate naturally, to be vnderunder the wrath of God, and guilty of Adams ſinne; he that is not conuicted of the neceſſity of repentance and of the new birth, he knoweth nothing yet as he ought to know.
Secondly, by this experimentall knowledg, we come to know God and Chriſt. God to be our Father, Chriſt to be our Redeemer, the holy Ghoſt to be our ſanctifier and comforter.
Thirdly, by this experimentall knowledge learned from Gods word, we come to know Gods will, to wit, what to auoide and what to follow, what to beleeue and what to reiect, how God will be worſhipped, and the like.
Laſtly, by this experimentall knowledge, we come more and more to know the wiles of Satan, the deceits of our owne hearts, the wayes of Gods prouidence, the wayes of Gods workes, and the like.
But ſome may ſay, By what meanes may we attaine this precious grace of ſauing knowledge?
To ſuch I anſwer, If thou deſire to attaine this grace, then firſt labour for humilitie: be a foole in thine owne opinion: for the Lord teacheth the humble his way, Pſal. 25.
Secondly, ſearch the Scriptures, for they are able to make thee wiſe to ſaluation, 2 Tim. 3.15.
Thirdly, if thou lack wiſedome, aske it of God, Iam. 1