Exposition on 2 Peter 1, Exposition · Verse 8
For if theſe things be in you. In the former verſes the holy Ghoſt hath exhorteth vsus to labour for thoſe forenamed graces, viz. faith, vertue, knowledge, temperance, patience, godlineſſe, brotherly kindneſſe and charitie: Now in the verſes following from the beginning of this eight verſe, to the end of the eleuenth, he preſſeth the ſaid exhortation with diuers arguments: Firſt, by an argument taken from the effects in the eighth verſe. Secondly, by an argument taken from the contraries, in the ninth verſe. Thirdly, by an argument from vtilitie or profit, in the tenth and eleuenth verſes.
Now in that the holy Ghoſt doth vſe ſo many arguments for the enforcing of the exhortation to grace: it doth imply, that Doctrine.Whoſoeuer deſire to perſwade others to grace and godlineſſe, they had neede to vſe a great many arguments. With how many arguments doth the Spirit of God vſe to preſſe duties in the Scripture? To inſtance in one duty for many, this duty of Almes: How is it preſſed, in how many bookes, in how many chapters, in how many verſes, with how many forcible perſwaſions?
Vſe.Which may ſerue iuſtly to condemne our backwardneſſe to that which is good, eſpecially conſidering how little perſwaſion will preuaile with vsus, vntounto that which is euill. We are ſoone tempted to ſinne; yea, oftentimes we tempt the Diuell to tempt vsus, by running into places of temptation: we are more ready to ſinne (if it be poſſible) then the Diuell can be to ſollicite vsus thereunto.
If theſe things be in you. The words in the originall are very ſignificant; they may be read thus: if you hauehave theſe things, or if theſe things be preſent with you.
Where we are to note that it is not ſaid, If you can talke of theſe things; or if you can purpoſe to labour for theſe things; or if you can wiſh theſe things: but, If you hauehave theſe things. Whence obſerue, that Doctrine.it is not ſufficient to talke of grace, or to profeſſe grace, but wee muſt hauehave grace in poſſeſſion: according to that in Marke 9.50. HaueHave ſalt in your ſelues, and peace one with another. Thus Elihu was full of matter, Iob. 32.18. And Stephen was full of faith and power, Acts 6.8. Thus the Corinthians were inriched in eueryevery thing, 1. Cor. 1.5. And in Chriſt the Godhead dwells bodily, Col. 2 9.
And indeede, as the talke of riches profiteth nothing vnleſſe we hauehave the poſſeſſion of riches; ſo the talke of grace, and the profeſſion of grace is vaine, vnleſſe we be endued with grace.
Vſe.Which may ſeeme to condemne many which content themſelues with wiſhes and formalities, but hauehave no ſubſtance of grace in them: But let ſuch remember that copper will not paſſe for gold with God.
If theſe things be in you, or, as the words in the originall will alſo beare it, If theſe things be preſent with you: whence obſerue we, that Doctrine.it is not ſufficient to hauehave grace; but we ought to hauehave it alwaies in readineſſe, it ſhould not be at any time to ſeeke, but it ſhould ſtill be preſent with vsus. This is that which is enioyned in Luke 12.35. Let your loynes be gyrded about, and your lights burning, and ye your ſelues, like to the men which waite for their Lord, when he will returne from the wedding. And the want of this preſence of grace, Chriſt reproueth in his Diſciples, Luke 8.25. Where is your Faith? Their faith was to ſeeke when they had moſt neede of it; which was their ſinne. In this reſpect grace is compared to armour, or weapons; and Chriſtians to ſouldiers: becauſe as ſouldiers muſt neuer be without their weapons; ſo Chriſtians muſt neuer be without their graces. Chriſtians muſt learne of Gentlemen, alwaies to walke with their ſwords by their ſides, that is, with grace.
Vſe, againſt ſuch as content themſelues with vaine expectations and purpoſes of grace; they meane to repent hereafter, and they purpoſe to breake off their ſinnes hereafter, and they ſay they will doe great matters hereafter: But what grace or reformation hauehave they for the preſent? Surely none.
Secondly, this may ſerue iuſtly to reprooue euen the very children of God, which are not ſo carefull as they ought to be, to keepe their graces in readineſſe. If any temptation come, they are to ſeeke, and their heart failes them. My brethren, take heed of this vnpreparedneſſe.
Thirdly, this muſt teach vsus to vſe the meanes whereby to keepe the preſence and nimbleneſſe of grace, and for this end take theſe directions.
Firſt, beware of ſinne; for ſinne takes away the heart of grace, and the ſence and feeling of it.
Secondly, be diligent in the vſe of Gods ordinances, for theſe maintaine in vsus the life of grace.
Thirdly, daily examine thy ſelfe whether thou findeſt the graces of God in thee, in that meaſure as thou didſt finde them yeſterday or heretofore.
Fourthly, labour to ſtirre vp the gift that is in thee, and the grace which thou haſt receiued. Fire, if it be not ſtirred vp, will burne deadly: So grace, if we do not quicken it vp, will ſoone decay.
Fiftly, labour to exerciſe thy graces by daily practiſe; want of practiſe cauſeth any gift to decay; weapons, if they be not vſed, will ruſt in the ſcabbard; ſo will grace.
And abound. Whence obſerue we, that Doctrine.it is not ſufficient for a Chriſtian to hauehave a truth of grace in him, but he muſt endeuour to abound in grace.
For this we reade Phil. 1.9. And this I pray, that your louelove may abound yet more and more, in knowledge and in all iudgement. And 1. Theſſ. 3.12. And the Lord make you to increaſe and abound in louelove one towards another: and thus Paul requires the Corinthians to abound to eueryevery good worke, 2. Cor. 9.8. and rich men to be rich in good workes, 1. Tim 6.18.
Vſe.This ſerueth iuſtly to condemne our common practiſe, in that we content our ſelues with ſo ſmall a portion of grace, and labour not to abound therein.
Secondly, It ſhould ſerue to ſtirre vsus vp to labour to abound; and that we may ſo do, obſerue theſe doctrines.
Firſt, We muſt abound in the vſe of meanes. Great riches, or aboundance, are not obtained, for the moſt part, without great paines and induſtry; no more are riches in grace.
Secondly, We muſt imploy our talents: He that well imployeth his fiue talents, ſhall gayne other fiue; but he that will hide his talent in the earth and not vſe it, he ſhall not increaſe but decreaſe.
And abound. The word in the originall is very ſignificant, it ſignifieth properly to ſuperabound, or to abound more then needes. Not that there is any degree of grace, which is indeede more then needes: but it is ſpoken in reſpect of the wicked, which eſteeme ſtrictneſſe of religion to be meere curioſitie.
The point hence to be noted is this, viz. that Doctrine.Chriſtians ought to labour for an holy ſtrictneſſe in profeſſion, yea for ſuch a degree of ſtrictneſſe as is eſteemed curioſity in the world. This we are taught alſo in Epheſ. 5.15. Walke circumſpectly, or rather as the word in the originall ſignifieth, walke accurately, or nicely.
This we are taught alſo in Math. 5.48. Be ye perfect. VntoUnto this ſtrictneſſe or holy curioſitie, the examples of the Saints ſhould moue vsus. Dauid daunced before the Arke, although Michal eſteemed him a foole for his labour, 2. Sam. 6.22.
Thus Paul ſerued the God of his Fathers, although that kinde of ſeruice was counted hereſie, Acts 24.14.
Thus ſhould Chriſtians make queſtion, Whether it be lawfull to ſtand gazing at their dores in time of diuine Seruice vponupon the Sabbath day? Whether it be lawfull to ſweare at all in common talke? Whether it be lawfull to receiue all gifts, though neuer ſo freely offered? Whether it be lawfull to goe to the vttermoſt limits of lawfulneſſe, in partaking of the things of this life; and thus in many other things.
Vſe.This condemneth the practiſe of hypocrites, which will not be counted fooles for Chriſt, and therefore will profeſſe no further then will ſtand with their credits.
Secondly, It ſerues to condemne the practiſe of the wicked, which account all things which ſauour of any ſtrictneſſe, to be fooliſhneſſe and curioſitie; but let ſuch remember that in Iſay 5: Woe vntounto them which call good euill.
Thirdly, to encourage all holy Chriſtians in their ſtrictneſſe, let them goe on, and be yet more curious and ſcrupulous in auoiding all appearance of euill, although they be deſpiſed for the ſame.
Neither idle. Some tranſlations reade it, neither barren; but I rather agree to their iudgements which reade it neither idle. Firſt, becauſe the greeke word doth moſt properly ſignifie ſo, it being the ſame word which is vſed in Math. 20.6. Why ſtand ye here all the day idle? Secondly, becauſe otherwiſe here might ſeeme a vaine tautalogie or repetition to be made: The firſt word, barren, being the ſame in ſenſe with the ſecond, vnfruitfulneſſe; which is not to be granted.
Neither idle. Hence we may obſerue, that Doctrine.A true ſanctified Chriſtian is no idle perſon. True Chriſtianity, and idleneſſe, they are as the Arke and Dagon, they cannot ſtand together. Thus Iacob was a true Chriſtian, and marke what paines he tooke, Gen. 32.40: The drought conſumed him by day, and the froſt by night, and the ſleepe departed from his eyes. Thus the good woman ſpoken of in Prou. 31. was a true Chriſtian, and behold ſhe ſeeketh wooll and flaxe, and worketh willingly with her hands; yea, ſhe riſeth whilſt it is night, and eateth not the bread of idleneſſe, Pro. 31.13.15.27. Thus Paul was a Chriſtian Miniſter, and he laboured more aboundantly then they all, 1. Cor. 15.10. A Chriſtian hath a double calling to follow. Firſt, his generall calling, as he is a Chriſtian. Secondly, his particular calling, as he followeth this or that trade of life; and this double calling will not ſuffer him to be idle: he may haply want worke in his particular calling at ſome times; but he can neuer want worke in his generall calling, he ſhall hauehave enough to do, to worke out his ſaluation, though he worke day and night: therefore a true Chriſtian cannot be an idle perſon.
Obiection.But ſome poſſibly may obiect, that in 2. Theſ. 3.11. I heare (ſaith Paul) that there be ſome which walke diſorderly amongſt you, and worke not at all.
Anſwer.Such indeede were amongſt the Theſſalonians, but they were not of them. Or ſecondly, we deny not but a true childe of God, may for a time be ouertaken with idleneſſe, as he may be ouertaken with other ſinnes; but idleneſſe doth not raigne in him.
Vſe.This ſerues to diſcouer many to be no true Chriſtians; as firſt, many of our gentry, which follow no calling but ſpend their precious time idly and ſcandalouſly. Secondly, our common beggers, which caſt off all labour, and liue by begging. Thirdly, vſurers which caſt off their lawfull callings, and liue by vſury. Fourthly, ſtageplayers, and cheators, and drunkards, and harlots, with many others, which follow no lawfull imployment: Theſe are no true Chriſtians, as appeareth by their idleneſſe.
Secondly, this may ſerue to excite vsus to auoide idleneſſe; as we deſire to approue our ſelues true Chriſtians, let vsus alwayes be found either in our generall or particular calling, and that for theſe reaſons. Firſt, becauſe idleneſſe is one of the very ſinnes of Sodom, Ezek. 16.49.
Secondly, becauſe it is the breeder of other ſinnes, 1. Tim 5.13.
Thirdly, becauſe it bringeth pouerty by a iuſt iudgement of God, Pro. 24.34.
And laſtly, becauſe it bringeth damnation, as appeareth by the fooliſh virgins which were found ſleeping, Math. 25.
Nor vnfruitfull. The beſt Greek copies reade it thus, though there be ſome bookes which reade it otherwiſe.
The leſſon hence to be learned is this, viz. that Doctrine.as a true ſanctified Chriſtian is no idle perſon, ſo he is not barren & vnfruitful. He is like a tree planted by the riuers of waters, which bringeth forth fruit in due ſeaſon, Pſal. 1. yea ſuch as are planted in the houſe of the Lord, ſhall flouriſh in the courts of our God; they ſhall ſtill bring forth fruit in old age, Pſal. 92.13.14. And the wiſedome which is from aboue, is firſt pure, then peaceable, gentle and eaſie to be intreated, full of mercy and good fruits. Iam. 3.17.
Thus the Macedonians were true ſanctified Chriſtians and their deepe pouerty abounded to their rich liberality, 2. Cor. 8.2. The like may be ſaid of Iob in his 31. chapter, and of Cornelius, Acts. 10.1.2. and of Dorcas Acts 9.39. and of Zacchaus, Luke 19.8. and of the poore widdow which caſt in all her liuing into Gods treaſury, Mar. 12.34. and of the good women which followed Chriſt from Galile, miniſtring vntounto him, Mat. 27.55.
Reaſon.And indeede it cannot be, but a true Chriſtian muſt be fruitfull. Firſt, becauſe Chriſt is his roote, Rom. 11.18. Secondly, becauſe God the Father is his planter, Eſay 5.2.
Vſe.This may ſerue to diſcouer many that make ſhew of religion, not to be true ſanctified Chriſtians, becauſe they are barren and vnfruitfull; their vnfruitfulneſſe argueth their vnſoundneſſe: but let all ſuch remember the barren fig-tree, which Chriſt curſed, and let them tremble.
Secondly, It may ſerue to excite eueryevery one of vsus to fruitfulneſſe. Let vsus bring forth fruits worthy of repentance, Math. 3.8. Let vsus hauehave our fruit vntounto holineſſe, Rom. 6.22. Let vsus be filled with the fruits of righteouſnes, Phil. 1.11. Let vsus offer the ſacrifice of prayſe to God continually, that is, the fruit of our lips, giuing thanks to his Name, Heb. 13.15. And to diſtribute or communicate let vsus not forget, for with ſuch ſacrifices God is well pleaſed, Heb. 13.16.
They make you. Whence obſerue and note, that Doctrine.grace in the childe of God is the cauſe of painfulneſſe and fruitfulneſſe. Of painfulneſſe; thus Paul was beſides himſelfe, as it were, in the ſeruency and labour of his miniſtery, becauſe the louelove of Chriſt conſtraineth him, 2. Cor. 5.14. Thus Noah, moued with feare prepared the Arke, Heb. 11.7. Thus Ieremiah was conſtrained to preach, by that fire of grace which was within, Ier. 20 7. Thus Peter and Iohn could not but ſpeake the things which they had ſeene & heard, being moued by the Spirit of God within them, Acts 4.20. And this puts a difference between the painfulneſſe of worldlings & of Chriſtians. Worldlings are moued to painfulneſſe for greedineſſe of gaine, or the like, but Chriſtians by the motion of grace, become painfull; the one ſort are moued by an outward cauſe, the other by an inward.
Secondly, as grace is the cauſe of painfulneſſe in the childe of God, ſo it is of fruitfulneſſe. For what moued Rahab to receiue the Spies, and to hide them from the rage of their enemies, but faith? Heb. 11.31. What moued the good Samaritane to take care of the wounded man? Luke 10.33. but his inward compaſſion. What moueth the good man to lend? Pſal. 112.5. but merciemercy and louing fauour. And this alſo ſerues to put difference betwixt a true Chriſtian and an hypocrite. For an hypocrite doth all for an outward cauſe, to wit, to be ſeene of men; but a true Chriſtian doth that which he doth, in ſinceritie, and by the inward motion of grace.
In the knowledge of our Lord Ieſus Chriſt. The knowledge of Chriſt conſiſts mainly in thoſe things: firſt, in knowing him to be very God: ſecondly, to be very man: thirdly, to be God and man in one perſon: fourthly, to be the ſecond perſon in the Trinitie, equall to the Father: fiftly, to be conceiued by the holy Ghoſt, borne of the virgin Mary, and ſo as followeth of him in the Creed: ſixtly, to know him to be the true Meſſiah, to be the onelyonly Sauiour, to be a King to rule ouer vsus, a Prieſt to offer Sacrifice for vsus, and a Prophet to inſtruct vsus: ſeuenthly, to know him experimentally, to know the working of his Spirit, the vertue of his death, buriall, reſurrection, aſcenſion, mediation, and the like.
This is the chiefe knowledge of all others, as the Apoſtle acknowledgeth, Philip. 3.8. yea it is eternall life, Iohn 17.3. And Paul himſelfe deſired to know nothing but Ieſus Chriſt, and him crucified, 1. Corint. 2.2. Yea, if a man knew all other ſecrets, and were ignorant of Chriſt, he knew nothing as he ought to know.
Now the means to attaine this excellent knowledge, which paſſeth knowledge, is: Firſt, to pray vntounto God, that he would reueale the Sonne to vsus; for none knoweth the Sonne but the Father, Luke 10.22.
Secondly, to ſearch the Scriptures, for they are they which teſtifie of Chriſt, Iohn 5.19.