Exposition on 2 Peter 1, Exposition · Verse 6
Temperance. It is the moderation of luſt and appetite, in the vſe of the gifts and creatures of God.
As firſt in the vſe of meats & drinks: a temperate perſon will not waſt and ruine his eſtate in frequent and riotous feaſting, neither doth he deſire to fare deliciouſly eueryevery day. Yea if he liue in ſuch a place where there is great fare and plenty of wine, hee hath learned to moderate himſelfe concerning meaſure, partaking only ſo farre of Gods creatures, as thereby he is made more fit to glorifie God. There is great want of this branch of temperance at this day, as appeares by the riotous feaſting, by the drunkenneſſe and gluttony of the time.
Now the remedies againſt this intemperance, are firſt to remember that in Luke 21.34. Take heede leſt at any time your hearts be ouercharged with ſurfetting and drunkenneſſe, &c.
Secondly, to remember the examples of the Saints, as of the three children in Dan. 1.8. who could not be tempted with the kings diet.
Thirdly, let vsus conſider that drunkards and gluttons ſhall hauehave their part in the lake which burneth with fire and brimſtone, Gal. 5.21. And let this moue vsus to the practiſe of temperance.
Secondly, temperance is ſeene in the moderation of apparell. A temperate perſon will apparell himſelfe according to his ſexe, according to his place, according to the moſt modeſt faſhion of his countrey, according to his ability, and the like. There is alſo great want of this branch of temperance, men are turned women, and women are turned men at theſe dayes: eueryevery faſhion is in vſe but that which is moſt modeſt, and how vnreaſonably do men and women flaunt it out, farre aboue their degree and place? What difference is there in apparell betweene a Gentlewoman and a Lady; betweene a Lady and a Counteſſe; betweene a Gentleman and a Knight; and a Knight and a Lord; betweene a Cittizen and a Courtier? No man knoweth his place and degree.
But let all intemperate perſons in this kinde remember that in Zeph. 1.8. It ſhall come to paſſe in the day of the Lords Sacrifice, that I will puniſh the Princes & the kings children, & all ſuch as are cloathed in ſtrange apparell. Now if God could not endure pride of apparell in Princes, how ſhal he endure it in perſons of meane rank?
Patience. It is the due moderation of anger: and it is ſeene eſpecially in the quiet and peaceable enduring of afflictions.
There is a double patience; one towards God, the other towards men: both of theſe we muſt labour to adde vntounto our knowedge.
Patience towards God, is nothing elſe but an humble, meeke and quiet ſubmitting our ſelues to Gods correction, in what kinde ſoeuer he ſhall thinke fit to chaſtiſe vsus. And this kind of Patience is enioyned in Pro. 3.11. My ſonne deſpiſe not the chaſtening of the Lord, neither be weary of his correction.
The arguments which ſhould moue vsus to this kinde of patience are theſe: Gods greatneſſe; he is able to do what he will, and therefore it is but folly to carry our ſelues frowardly towards him, we cannot reſiſt him. Secondly, we muſt remember how they hauehave ſpe… … hauehave beene froward towards God. Did not God fearefully deſtroy Iſrael for their murmuring, 1 Cor. 10.10. Yea, who euer hardened his heart againſt the Lord, and proſpered? Iob. 9.4.
Thirdly, we muſt conſider, how iuſtly we do deſerue any ſcourge which God inflicts vponupon vsus; and our iuſt deſert ſhould make vsus patient Mica. 7.9.
Fourthly, we muſt remember that God correcteth vsus for our profit, as namely to make vsus partakers of his holineſſe and the like, Heb. 12.10. And ſhall we not be patient to ſuffer for our owne good?
Fiftly, conſider we the examples of the Saints, how patiently did they endure their trials, Iam. 5.10.
Sixtly, we hauehave had the fathers of our fleſh, which corrected vsus, and we gaue them reuerence: ſhall we not much rather be in ſubiection vntounto the father of Spirits, and liue▪ Heb. 12.9.
Obiection.But ſome it may be will ſay, my afflictions are greater then I can beare, therfore how is it poſſible that I ſhould be patient?
Anſw.Surely thou deceiueſt thy ſelfe; God will not lay vponupon his children more then they can beare, but will giuegive them the iſſue with the temptation, 1. Corinthians 10.13. It may be thou art not willing to beare, or thou art wearie of thy burthen, and therefore pleadeſt inabilitie.
Obiection.Yea but Iob curſed his birth-day, by reaſon of afflictions; therefore is it any ſtrange thing if ſuch a weakeling as I, am impatient?
Anſw.We muſt not embolden our ſelues in ſinne, by the frailties of the Saints; but conſider againe with thy ſelfe Iobs …ictions were greater then thine, his griefe was heauier then the ſand, Iob. 6.3.
Vſe.The vſe of this point may be: firſt for our triall and examination; try we our ſelues whether we be truely patient vnderunder Gods chaſtiſing hand or no, and the ſignes of patience are theſe. Firſt, if we do not murmure neither in heart nor tongue. This was an argument of Dauids patience, Pſal. 39.9. I was dumbe and opened not my mouth, becauſe thou didſt it.
Secondly, if we ſubmit to the will of God, in our very extremitie, as Chriſt did, Math. 26.39. Neuertheleſſe not as I will, but as thou wilt.
Thirdly, if we can bleſſe God in the very fire of affliction, as Iob did; The Lord hath giuen, and the Lord hath taken away, bleſſed be the name of the Lord, Iob. 1.21.
Vſe.In the next place, this point may ſerue iuſtly to reproue vsus, for want of this kinde of patience. What murmuring thereis in time of vnſeaſonable weather, our own eares may be witneſſes: and ſo in like manner, how ſtubburnely we carry our ſelues towards God if he touch vsus, our owne conſciences will eaſily teſtifie. My brethren, theſe things ought not ſo to be.
Patience. The ſecond branch of patience, is that which we muſt exerciſe towards men. That is alſo intended in this Text, and we finde it commanded in diuers places of Scripture, as in 1 Theſſ. 5.14. Now we exhort you brethren, warne them which are vnruly, comfort the feeble minded, ſupport the weake, be patient towards all men. And in 1 Tim. 6.11. But thou ô man of God, flie theſe things, and follow after righteouſneſſe, godlineſſe, faith, louelove, patience, meekeneſſe.
We muſt be patient towards men, if they take away our goods, Math. 5.40. if they take away our good names, Math. 5.11. yea if they take away our liues, Iſay. 53.7.
Reaſon.And great reaſon we ſhould be patient in this kinde.
Firſt, becauſe men could do nothing if God did not bid them. This was that which made Dauid patient when Shimei rayled vponupon him, 2. Sam. 16.10.
Secondly, becauſe if men perſecute vsus, it is becauſe they are ignorant, they know not what they do: and this made Chriſt patient, Luke 23.34.
Thirdly, becauſe all the perſecutions of men, ſhall turne to our good: for the more we are perſecuted, the more we are tryed in this world, Dan. 11.33. and the more we ſhall be glorified in the world to come, 2. Cor. 4.17.
Obiection.Yea, but mine enemy hath done me eſpeciall iniury. Anſwer.Surely if thy enemy hath done the iniury, yet conſider that thou thy ſelfe doſt greater iniury to God. EueryEvery day the Lord beareth with thee, and is patient; oughteſt not thou to do the like to thy brother?
Obiection.Yea, but if I ſhould put vp ſuch a wrong, it were a great indignity and diſgrace vntounto me.
Anſw.Thou thinkeſt then that to ſeeke reuenge, is a meanes to maintaine thy credit: but thou art deceiued, for it is a mans honour to paſſe by an offence, as Solomon ſpeaketh, Prou. 20.3.
Labour for this excellent grace, and that firſt becauſe anger reſteth in the boſome of fooles, Ec. 7.9. Secondly, becauſe cauſles anger is man-ſlaughter, 1. Ioh. 3.15. Thirdly, becauſe the wrath of man worketh not the righteouſneſſe of God. Fourthly, becauſe vengeance is peculiar to God, Rom. 12.19. Fiftly, becauſe it is the greateſt conqueſt in the world, for a man to rule his owne ſpirit, Pro. 16.32.
Trie your ſelues alſo, whether you hauehave in any ſort this grace or no; and the ſignes of it are theſe. Firſt, if we can forgiue from our hearts our enemies. Secondly, if we can heartily pray for them. Thirdly, if we can do them good in their neceſſitie. Fourthly, if we can be grieued when we heare any ill to befall them. Theſe are euident ſignes of patience. Although we reproue them for ſinne, and though we cannot endure their wickedneſſe, yet if we can finde theſe markes, we may be ſure we hauehave patience in the roote.
Godlineſſe. It is a ſincere deſire, and conſcionable endeuour after an vniuerſall conformity to Gods reuealed will. I ſay, after an vniuerſall conformity; for we cannot ſay that an hypocrite is a godly perſon, becauſe howſoeuer he doth many things praeſcribed in the firſt Table, yet he is ſound tardy and foule in the ſecond, neither can we ſay that a prophane perſon is godly, becauſe howſoeuer he doth many things praeſcribed in the ſecond Table, yet he is careleſſe in yeelding obedience to the firſt: But he or ſhe are true godly perſons, which ſincerely deſire, and conſcionably endeauour to yeelde vniuerſall obedience to Gods moſt holy will. I do not deny but the word tranſlated godlineſſe in this text, doth properly ſignify in the greeke, a right worſhip of God, but I take it, that the holy-Ghoſt doth ſpeake it Synecdochically, putting the right worſhip of God, which is but a part of godlineſſe, for all godlineſſe.
The point hence to be noted is, that eueryevery true Chriſtian ought to labour for godlineſſe, or vniuerſall conformity to Gods will, and that for theſe reaſons. Firſt, Firſt, becauſe God commandeth ſo, 1 Tim. 6.11.
Secondly, becauſe true godlineſſe is a ſure marke of election, Pſal. 4.3.
Thirdly, becauſe godlineſſe hath bene the practiſe of all Gods children from time to time, as of Abel and Henock, and Noah, and Abraham, and the reſt, from whom we ought not to degenerate.
1. Obiection.But ſome (poſſibly) will obiect, If I ſhould ſet my ſelfe for godlineſſe, I ſhould be ſcoffed at and derided, and hated and perſecuted.
I anſwer, It is moſt true, that whoſoeuer will liue godly in Chriſt Ieſus, muſt ſuffer perſecution, as the Apoſtle ſpeaketh, 2 Tim. 3.12. but it is as true, that whoſoeuer denieth Chriſt before men, ſhall be denied by Chriſt at the laſt day, Mat. 10.33.
2. Obiection.Others it may be will obiect, Yea but your definition of godlineſſe is too ſtrict, for who is able to conforme himſelfe vniuerſally to the will of God?
I anſwer, We do not affirme that godlineſſe is an abſolute perfect conformity, but that it is a ſincere deſire and conſcionable endeuour after vniuerſall conformitie. And that this is neuer a whit too ſtrict, it is apparent out of Math. 5.48. where Chriſt himſelfe exhorteth vsus to be perfect, as out Father which is in heauen is perfect.
Vſe.The vſe of this point may be, firſt, to reproue the world of vngodlineſſe; eueryevery ſinne is vngodlineſſe, and when did ſinne euer more abound then at theſe dayes?
Secondly, it ſerueth iuſtly to condemne ſuch as ſcoffe and mocke and deride at godlineſſe, and at godly perſons. Curſed Iſmaelites they be; the Lord giuegive them repentance, if they belong to his election.
Thirdly, it ſerueth to iuſtifie the godly practiſes of Gods children; they labour after godlineſſe, they do well, let them labour more after it: they do but that wch God himſelfe requireth of them.
Fourthly, this may ſerue to excite and to ſtirre vp all of vsus to the ſtudy of godlineſſe; and that we may attaine thereunto, we muſt obſerue theſe rules following.
Firſt, we muſt be content to part with our eſpeciall ſins; raigning ſinne and godlineſſe are like Dagon and the Arke, they can neuer ſtand together. Will you ſteale, murther, commit adultery, and ſweare falſly, and burne incenſe vntounto Baal, and walke after other gods whom ye know not, and come and ſtand before me in this Houſe, whereupon my Name is called. It is the ſpeech of God himſelf vntounto the Iewes in Ieremie 7.9.10. wherein he doth reproue them for thinking, that godlineſſe & raigning ſin might ſtand together. The like reproofe you hauehave in Pſalme 50.16.17. I will not name it, I leaue it to your owne reading. But by both theſe places you may plainly diſcerne, that if we will be profeſſours of the Goſpell, or true godly perſons, we muſt forſake ſinne. I conclude this point with that ſpeech of the Apoſtle, 2. Timothie chapter 2. verſe 19. Let eueryevery one that nameth the name of Christ, depart from iniquitie.
Secondly, if we deſire to be truly godly, we muſt be carefull to keepe the Sabbath; it is a ſure marke of an vngodly perſon, to be a Sabbath-breaker, as on the contrarie it is an euidence of godlineſſe, conſcionably to celebrate it to Gods glorie: he that is an Eunuch to God, keepeth Gods Sabbath, as it is in Eſay 56.4. The holy keeping of the Sabbath is a means to hallow vsus the better for all the weeke after; whereas the profaning of the Sabbath is the cauſe of profaneneſſe & vngodlineſſe, if God be not more mercifull all our life after.
Thirdly, if we deſire to be truly godly, we muſt be carefull of priuate duties of Religion: we muſt pray continually, 1. Theſſalonians 5. We muſt meditate in the law of the Lord day and night, Pſalme 1. We muſt beate downe our bodies and keepe them vnderunder, 1. Corinthians 9. the laſt. We muſt daily examine our ſelues, and daily repent, Pſalme 4.4. The way to be truly godly, is, throughly to exerciſe our ſelues in theſe and the like duties.
Fourthly, if we deſire to be truly godly, we muſt aſſociate our ſelues with ſuch as are godly. We muſt not inhaunt our ſelues with vngodly perſons; for that is the way to be made vngodly: but with Saints and holy perſons. So long as Peter kept company with Chriſt, he was religious and holie, but when he came amongſt the high Prieſts ſeruants, how profane was he, in denying his Maiſter, in ſwearing, and forſwearing, and the like? Matth. 26.
And by theſe ſame rules we may alſo trie whether we be truly godly or no: he that obſerueth theſe rules, is godly: he that obſerues them not, is certainly vngodly.