An Exposition of Pauls Epistles, Letter 18
The second Epistle general of PETER, Analytically expounded.
THE CONTENTS.
THe Apostle being now nigh unto death, seals up this last testimony of his will in this Epistle (as it appears in the first Chapter, 12, 13. vers. &c.) for the use of all the faithful wheresoever, and chiefly the Hebrews, whose Teacher hee was. There are three principal parts of the Epistle, according to the number of the Chapters. In the first hee exhorts them to persevere in true Faith and Christian Piety, Chap. 1. In the second hee d…h…rts them from attending to false Prophets, which hee foretells will arise in the Church, Chap. 2. In the third hee seriously admonishes them to beware of those prophane Scoffers, who account the coming of Christ to judgement, as a Fable, in Chapter 3.
CHAP. I.
THere are three parts of the Chapter. In the first there is the Exordium of the Epistle, to vers. 5. In the second an exhortation to proficiency in Faith and Holiness, to vers. 19. In the third hee digresses in the commendation of prophetical Scripture, to the end.
Vers. 1. Simon Peter, a Servant and an Apostle of Iesus Christ, to them that have obtained like precious Faith with us, through the Righteousness of God and our Saviour Iesus Christ,
The inscription of the Epistle contains three things. (1.) The description of the Writer, from his common name Simon, and from his Sirname Peter, given him by Christ, together with his office in the Church, Servant, and from his special office, An Apostle of Iesus Christ, whence hee had authority to write. (2.) The description of the faithful to whom it is written from the excellency of Faith, which was bestowed upon them: The excellency whereof is propounded by way of distinction from historical Faith. 1. That it is precious. 2. That it is proper to the Elect, not hypocritical. 3. That it is equally precious with the Faith of the Apostles; he doth not compare the degree and quantity, but the quality and nature of the gift, because it was given by the same Holy Spirit for the same merits of Christ, and to the same good purposes, viz. the apprehending of Christ and his benefits. 4. That it flows from Gods Righteousness or Faithfulness, faithfully performing the free promises made to our Fathers, and is derived to us together with all other benefits through the Righteousness of Jesus Christ our Lord.
Vers. 2. Grace and Peace bee multiplied unto you through the knowledge of God, and of Iesus our Lord,
The third thing in the inscription of the Epistle is a salutation, wherein is his prayer and confirmation of it; In his prayer hee wishes to all the faithful Hebrews a fuller manifestation, multiplication, and encrease of all saving gifts of the Holy Ghost, and multiplication of peace, or of all benefits which conduce to the promoting and perfecting of their present and future felicity, and that by the encrease of saving Faith, or acknowledgement of God and Christ, as they are revealed in the Gospel.
Vers. 3. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue,
Hee confirms the hope of his desires, viz. that God will multiply grace and peace towards them by Faith, in five Arguments.
Divine Power] Argum. 1. The power or effectual grace working powerfully, hath bestowed upon you all expedients, which belong to holiness or grace, to life or peace, by the knowledge or Faith of him both in respect of the right to, as also the admission of you into the profession: Therefore God will encrease and multiply those gifts, until yee obtain perfection of life and holiness: For there is the like reason for the beginning and progress, as touching the favour of God.
Hath called] Argum. 2. God hath called you to virtue or Grace, and to Glory or Peace: Therefore hee will perfect those things in you to which hee hath called you.
Vers. 4. Whereby are given unto us exceeding great and precious promises; that by these you might be partakers of the Divine Nature, having escaped the corruption that is in the world through lust.
Argum. 3. Confirming the former, God hath given you the promises of the Gospel, which as they are very great (because of the greatest things, viz. of Righteousness and eternal life) So also they are precious, and mainly necessary to you for the obtaining of life: Therefore hee will perform those promises, by multiplying even unto perfection those things which hee hath promised.
That by these] Argum. 4. For this end hee hath given both the promises, and beginnings of these things promised to you, that yee might be partakers of the Divine Nature; not as to the essence, but as to the virtues and perfections, which represent the Nature of God in heavenly wisdome, holiness and happiness, as in a lively Image: Therefore hee will multiply to you grace and peace, that hee may attain his end in perfecting of you.
Having escaped] Argum. 5. Now you have escaped from the Kingdome of death, and the Covenant of sin, being freed from destruction, wherein the world lies through lust or concupiscenc… Therefore the same gracious good pleasure of God … multiply to you grace, which is opposed to sin, and peace, which is opposed to destruction.
Vers. 5. And besides this, giving all diligence, adde to your Faith, Virtue; and to Virtue, Knowledge;
After the Preface hee exhorts them to a serious endeavour of growing in Faith and Godliness, reckoning up by degrees the chief Christian virtues; whereof the first is Faith, which opens unto us the first entrance to God, to this is adjoyned virtue, or following after Righteousness in general, because without Faith it is dead and ineffectual. Prudence or Knowledge follows, which consists in a fuller knowledge of heavenly mysteries, and the application of them to practice.
Vers. 6. And to Knowledge, Temperance, and to Temperance, Patience; and to Patience, Godliness:
After this hee requires Temperance, whereby every one keeps himself from those enticements, whereby hee might be taken off from his duty. Hee would have Patience or Fortitude (which consists in bearing adversity, and not in ceasing from our duty, for the evils which pursue us) annexed to Temperance, and these virtues are four, which are commonly called Cardinals, to these hee would have three other joyned. (1.) Godliness, which chiefly consists in the very worship of God.
Vers. 7. And to Godliness, Brotherly Kindness; and to Brotherly Kindness, Charity:
The other virtue which hee would have added, is [foreign] Brotherly love, whereby wee embrace our Brethren, or the houshold of Faith. The last virtue is Charity, or common love, which is to be extended to all men, even to enemies.
Vers. 8. For if these things be in you, and abound, they make you, that yee shall neither be barren, nor unfruitful in the knowledge of our Lord Iesus Christ.
The Arguments of the Exhortation are fourteen, all which prove, that wee ought to endeavour after these virtues joyntly.
Argum. 1. If you have obeyed the Exhortation, endeavouring both to have these virtues, and to abou…d in them, yee will prove that your Faith, or the knowledge of Christ in you, is not idle, or unfruitful, but efficacious, which makes you ready to every good work: Therefore yee ought to obey.
Vers. 9. But hee that lacketh these things, is blind, and cannot see far off, and hath forgotten that hee was purged from his old sins.
Argum. 2. If yee were destitute of these virtues, you will declare that you see nothing afarre off, but that you are onelyonly intent upon the things of this world, but blind in divine and spiritual things, and unthankful towards God, by whom yee confess your former sins are pardoned: Therefore yee ought to endeavour after these virtues.
Vers. 10. Wherefore the rather, Brethren, give diligence to make your calling and election sure: for if you do these things, yee shall never fall.
Argum. 3. With the Exhortation repeated. By endeavouring after these virtues, yee will prove your selves to be effectually called and elected, and will solidly confirm your selves in this perswasion: Therefore follow after these virtues.
For these] Argum. 4. If you follow after these virtues, yee shall be preserved from Apostacy, or falling back, neither will yee yeeld to temptations: Therefore yee ought to follow after these.
Vers. 11. For so an entrance shall be ministred unto you abundantly, into the everlasting Kingdome of our Lord and Saviour Iesus Christ.
Argum. 5. So a more abundant entrance into the eternal Kingdome of Christ shall be administred unto you, i. e. happiness, and that life eternal shall more largely open and unfold it self to you, that yee may more freely and abundantly peirce into the inward parts of his Kingdome, and enjoy the sense of that life in a more abundant measure: Therefore follow after these virtues.
Vers. 12. Wherefore I will not be negligent to put you alwaies in remembrance of these things, though yee know them, and be stablished in the present Truth.
Argum. 6. Preventing an Objection; Although yee are established in the present Truth: yet I being an Apostle, have now thought, out of a desire of your proficiency, it necessary to exhort you, which yee should in no wise reject: Therefore, &c.
Vers. 13. Yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in remembrance:
Argum. 7. Justice it self, by reason of my Apostolical office, requires that I excite you to holiness, by exhortations and admonitions of this sort, so long as I live: Therefore be yee obedient.
Vers. 14. Knowing, that shortly I must put off this my Tabernacle, even as our Lord Iesus Christ hath shewed mee.
Argum. 8. As the Lord hath foretold, I expect after a short time to end my life by a glorious Martyrdome: Therefore, as it lyes upon mee to exhort you to these virtues, so it lies upon you to hearken to my Exhortation.
Vers. 15. Moreover, I will indeavour, that you may be able after my decease, to have these things alwaies in remembrance.
Argum. 9. This Exhortation which I have written to you, will be profitable to minde you of your duties, even after my death: Therefore hearken you to my admonitions.
Vers. 16. For wee have not followed cunningly devised fables, when wee made known unto you the power and coming of our Lord Iesus Christ, but were eye-witnesses of his Majesty.
Argum. 10. Those things which I have taught you as touching Christs incarnation, or his first coming to execute the office of a Redeemer, and as touching his divine nature, power, sufficiency, and efficacy to save the people of God, are not fables artificially feigned, which may be despised, or negligently without use and benefit past by: but they are serious and certain things: Therefore yee ought to hearken to these my admonitions.
But as those] Argum. 11. Yee have been taught by us Apostles, both eye and ear-witnesses of the Truth of Christ already demonstrated, so that the certainty of this Gospel was so much as were possible to be concerning things done and past. For wee Apostles have perceived by our senses the Majesty of Christ to be so great, that wee cannot chuse but at the sight bee rap… up in an extasie, as it is in the history, Matthew 17. conconcerning Christs transfiguration: Therefore obey my Exhortations.
Vers. 17. For hee received from God the Father, honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son in whom I am well pleased.
Argum. 12. Christ, in whose Faith and Obedience wee exhort you to persevere, hath by the audible voice of his Father speaking from Heaven, received a glorious testimony from the excellent glory of the Father, that hee is the Son of God, wherein, as in a Mediatour and Surety for his redeemed people, God is well pleased, satisfying himself abundantly in his Mediation and purchase: Therefore obey yee diligently this Exhortation.
Vers. 18. And this voice which came from Heaven, we heard, when we were with him in the holy Mount,
Argum. 13. Those things are so holy, which appertain to the Kingdome of Christ, that the place it self wherein those things were declared (which are preached by us) was after a manner made holy, viz. Because of Gods extraordinary voice, and the divine glory of Christ there manifested: Therefore with greater reverence yee ought to hearken to our Exhortations.
Vers. 19. Wee have also a more sure word of Prophecie, whereunto yee do well that yee take heed, us unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts:
Argum. 14. The Doctrine concerning Christ, in whose Faith and Obedience wee exhort you to persevere, is confirmed by the testimony of Scripture, or a most firm prophetical word: Therefore yee ought studiously to obey my Exhortations. Hee staies upon this Exhortation, confirming the certainty of prophetical Scripture, by seven Reasons.
More sure] Reas. 1. Because compared with other waies of revelation it is a most firm medium without and above exceptions, whereto other means of revelation, no less clear and true, are obnoxious: But this reason most especially did prevail with the Hebrews, who examined visions and revelations made to the Apostles by the Scripture of the Old Testament. For the divine authority of the old Scripture was confirmed in their minds some ages before.
Of Prophecie] Reas. 2. That the testimony of foreseeing future Truth, hath more evidence in it self of divine operation, than the testimony of him, who testifies that which hee hath seen or heard being present. For no man could foresee this Truth, but a Prophet, every Beleever could see the Truth fulfilled.
Which] Reas. 3. Because the word of Prophecy is worthy to be attended to by Beleevers, into the sense whereof they might enquire, to which truth and authority they might subject their consciences, and which they might apply to the ends and uses whereunto it serves.
As] Reas. 4. Because yee should abide in darkness, unless yee attended to the Scriptures, which are in themselves, and in the faithful, as light that shineth in a dark place, to direct in all things what, and how to be done.
Until] Reas. 5. Because the Sun of Righteousness, Jesus Christ, will appear at length to those that religiously attend to the Scripture, viz. in the glory of the life to come, hee will bring with him the perf…ct day, which shall never have night, and the light of the holy Ghost, as a morning-star shall arise in their hearts, now manifesting one Article of Faith, and confirming it as with a seal in the inward senses, at another time confirming another Article, and so by degrees will illuminate the faithful attenders to the Scripture, which illumination of the Spirit, because it cannot be perfected in this life, and because the day of Christs full presence (our Sun) will not be, but in the life to come: Therefore yee ought in all things, in the whole course of your lives, to attend to the Scripture.
Vers. 20. Knowing this first, that no Prophecie of the Scripture is of any private interpretation.
Reas. 6. Because wee must firmly hold, for a Principle of Faith, and for a thing first of all to be beleeved, that the Scriptures are not of humane invention, but of divine revelation, not derived from the mind of the Writer, sense or explication, but out of the mind, sense, and explication of God, which therefore is not from the explication which men whether few or many invent, but from the explication, whereof the Spirit of God it self is the Author.
Vers. 21. For the Prophecie came not in old time by the wil of man: but holy men of God spake as they were moved by the Holy Ghost.
Reas. 7. Confirming the former. Because in the Scriptures there are Prophecies, which cannot be set forth by the wil of man, or from the humane sense or affection of the Prophet: but of necessity those holy men spake by the instinct of the Holy Ghost, who have left to us the divine Oracles sealed in their Writings: Therefore it is meer that the Holy Ghost should be interpreter of their words by other places of his Scripture, and that the faithful should attend to the Scriptures, and compare them with themselves, that they may understand the mind of the Holy Ghost.
CHAP. II.
THat they may the better obey the former Exhortations, hee admonishes them, that they have a care of false teachers which will arise in the Church, and were now risen; Hee also describes and reproves their manners and vices, from whence, as from certain marks, they may be known and taken heed of.
Vers. 1. But there were false Prophets also among the people, even as there shall bee false Teachers among you, who privily shall bring in damnable heresies▪ even denying the Lord that bought them, and bring upon themselves swift destruction.
The marks of false Teachers, which also contain the reasons, why they ought to bee taken heed of, are nine: Not that they are all to be seen in some one Heretick, but that some of them may be seen in other Hereticks.
But there were] Note 1. Such as in times past the false Prophets were amongst the people of God, such shall be the false Teachers in the Church, viz. Egregious hypocrites, counterfeiting themselves to be true Prophets, insinuating themselves into the favour of the people.
Bring in] Note 2. They will craftily bring in damnable heresies, and although not expresly, yet by consequence, or in very deed they will deny Christ (at least-wise in some Article of Faith) i. e. they will be the betrayers of Christ.
The Lord] Hee amplifies the crime four waies. 1. From this, that they will deny the Lord or Master that bought them, which is spoken in the language of the Visible Church, wherein they were. That they would both boast that they were redeemed, and also the Church esteemed them so: which also in a judicial sense is true; whereby whosoever confesseth with his mouth Christ to be his Redeemer, and in the mean time denies him in deed, being judged out of his own mouth, is said to deny the Lord that bought him; Because as to the merit of the crime, it is as much as if hee was really bought, if hee suppose and profess himself bought, and yet denies him that bought him.
Bring] 2. Hee amplifies the crime from this, that by these heresies they deservedly bring upon themselves swift destruction.
Vers. 2. And many shall follow their pernicious waies, by reason of whom the way of truth shall be evil spoken of:
3. Hee amplifies the crime from this, that they will seduce and draw many Disciples with them into destruction.
By reason of whom] 4. From this, that they themselves and their followers will both blaspheme the way of truth, or the sound Doctrine of the Gospel, and give occasion to others to speak contumeliously of it.
Vers. 3. And through covetousness, shall they with feigned words make Merchandise of you, whose judgement now of a long time lingreth not, and their damnation slumbreth not.
Note] 3. Is covetousness, which is the root of all evil, and for the most part the companion and Mother of all heresies.
Feigned] Note 4. Is a false and feigned speech artificially composed to seduce, covering and drawing into errours with a counterfeiting eloquence.
Shall make Merchandise] Note 5. The selling of souls and filthy Merchandise whereby Hereticks will be solicitous to promote their profit, nothing regarding the loss of souls.
Whose] Hee apprehends the crime from the damnation and destruction which will swiftly follow them, as it was prepared in times past.
Vers. 4. For if God spared not the Angels that sinned, but cast them down to Hell, and delivered them into chains of darkness, to be reserved unto judgement:
Hee proves that punishment will follow, by a three-fold Example. 1. Of the lapsed Angels, which if God did not spare, but thrust them down from the light of the highest Heaven, to the darksome lower places, and detains them bound with his powerful hand in misery to be kept unto the last punishment of eternal damnation: certainly God will not spare those false Teachers.
Vers. 5. And spared not the old world, but saved Noah the eighth person, a Preacher of Righteousness, bringing in the flood upon the world of the ungodly:
Example 2. Of the old world, which if it all justly perished (except those seven, and Noah, a Preacher of Righteousness, wholly for whose sake God chiefly saved the rest) by the deluge brought upon the world of wicked men: certainly those false Teachers shall also perish.
Vers. 6. And turning the Cities of Sodom and Gomorrah into Ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly:
7. And delivered just Lot, vexed with the filthy conversation of the wicked:
8. (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds.)
Example 3. If God destroyed Sodom and Gomorrah for an example to th…se that after should live ungodly, and delivered just Lot vexed and tormented with seeing and hearing, both the deeds and sayings of the ungodly wicked. Will not God (preserving his servants) punish wicked Teachers▪ who still, (notwithstanding the Gospel is now clearly manifested) play the wantons?
Vers. 9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgement to be punished:
Hee confirms the force of this Argument from the wisdome and power of God, whereby God can both, viz. deliver the godly as well out of temptations and afflictions, as reserve the wicked to the day of the last judgement, to be punished with eternal judgement.
Vers. 10. But chiefly them that walk after the flesh in the lust of uncleanness, and despise government, presumptuous are they, self-willed, they are not afraid to speak evil of dignities:
The sixth Node of Hereticks is a luxurious and libidino…s life, from which hee gathers that the foresaid examples of Gods justice, justly threaten to them eternal destruction, chiefly, because they follow the flesh, or corrupt nature as their Captain, and proceed on in impurity, passing the course of their life in filthy …, indulging the pleasures of the flesh.
Government] Note 7. Is the contempt of government, or lawful authority, which they would have taken out of the world, that there might be none to punish their vices. Hee describes and amplifies this vice with six Reasons.
Despise] Reas. 1. That it is not the naked disobedience of unlawful commands of a mistaking governour, but contempt of the Magistrate doing his duty, contempt of the very power and ordinance of God.
Presumptuous] Reas. 2. That it is presumptuousness joyned with contempt.
And self] Reas. 3. That it is boldness in contempt joyned with complacency in that sin.
To speak ill] Reas. 4. That it is boldness in contempt breaking forth into cursing, reproaches, evil speakings, which they cast upon Magistracy.
Vers. 11. Whereas Angels which are greater in power and might, bring not railing accusation against them before the Lord.
Reas. 5. That seeing they are vile fellows, they dare speak evil of Magistrates, which Angels that are more excellent than Magistrates, dare not speak ill of them: For although Angels are sometimes used to punish Princes, yet they alwaies endeavour to maintain the estimation of Principalities, Magistrates, and Powers, against whom some Hereticks proceed.
Vers. 12. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own corruption,
Reas. 6. That hereticks are like to brute beasts in this; For as beasts, 1. Are irrational: 2. They are driven by force, and not by counsel: 3. They being taken perish: So those Hereticks who cannot bear Magistracy amongst men, or in the Church, but speak evil of this Ordinance. 1. Being void of judgement, they are ignorant of Gods Ordinance. 2. They are carried by a wicked inclination to blaspheme or to disgrace that which they do not understand. 3. As brute beasts they bring destruction to themselves, and perish by their own corruptness.
Vers. 13. And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time: Spots they are and blemishes, sporting themselves with their own deceivings, while they feast with you:
14. Having eyes full of Adultery, and that cannot cease from sin, beguiling unstable souls, an heart they have exercised with covetous practices: cursed children:
He repeats the commination of their deserved condemnation, and adds the Eighth Note in three demonstrations of their impudence. The first is in open luxury, because in the day time, neither fearing the light of the Gospel, nor the Sun, they discover their minds to be given to luxury, delighting themselves in banquettings. The second demonstration of their impudence, in open …incontinency, which they will not in the least endeavour to hide, but betray in their eyes, the adulteries of their heart, and will shew forth their impudence in their lust, and so they will not onelyonly pollute themselves, but will also deceive and ensnare their unstable souls destitute of solid and saving Faith. The third impudence consists in covetousness, the arts and methods whereof they will so meditate, and have their hearts so exercised with a vicious habit: Briefly comprehending these vices hee calls those wicked men accursed.
Vers. 15. Which have forsaken the right way, and are gone astray, following the way of Balaam the Son of Bosor, who loved the wages of unrighteousness,
16. But was rebuked for his iniquity: the dumb Ass speaking with mans voice, forbad the madness of the Prophet.
Hee compares the impudent covetousness of these men, to the covetousness of Balaam, whose History hee briefly repeats out of Num. 22. who for the desire of reward, erred from the way, which hee professed to follow, and at length gave himself to open impiety: wherein hee became so stupid, that hee was deservedly reprehended and chastised by his Asse; which likewise false Teachers, teaching false things, for filthy lucre sake, deserve.
Vers. 17. These are wells without water, clouds that are carried with a tempest, to whom the mist of darkness is reserved forever.
Note 9. Is vain speaking, joyned with pride and hypocrisie, in respect whereof hee compares them to fountains wanting water, and to clouds tossed and dissipated by a tempest, that they do not afford the Rain they seemed to promise; such are false Teachers, who ought to be shining Stars, and the light of the world, and yet have nothing but darkness, and the blackness of errours: Wherefore the Apostle pronounces them condemned to eternal darkness in Hell.
Vers. 18. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in errour.
Hee shews their vain speaking in three things. (1.) In their swelling stile of teaching, and puft-up kind of speech, wherein with lofty words they dazle the eyes of the simple, and lead the unwary into admiration: which kind of speaking is very much covered with dark circumstances. (2.) In this, that their doctrine might patronize the carnal concupiscences of men, as if there were no need to oppose them; and so they allure some with the lusts of the flesh, who before were convinced of their errours, wherein they lived whilst they were amongst worldly men, i. e. without the Church, they had renounced their society, and truly or resolvedly escaped from them (which may be, by the power of the natural light of conscience) and had betook themselves to the fellowship of the Christian Church, which also they might do without spiritual regeneration.
Vers. 19. While they promise them liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is hee brought in bondage.
(3.) In the dissimilitude betwixt themselves and their promises. For they promised liberty to others, when they drew them into bondage of sin, and they themselves were the servants of corruption, both as to their practice, and the principles of their doctrine. For there is no other Christian liberty, than that which brings those that are freed from sin, and the servile yoak of the Covenant of works, to the free obedience of Righteousness.
For] Hee proves these Libertines with their Disciples to be the most abject and miserable slaves to sin, by four reasons.
Overcome] Reas. 1. Because they are vanquished and overcome by sin: to whose servitude they yeeld themselves, being allured by the deceiveableness of false doctrine: Therefore they are truly slaves.
Vers. 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ, they are again intangled therein, and overcome, the latter end is worse with them than the beginning.
Reas. 2. Because they and their Disciples by Apostacy from an holy conversation, fall into a worse condition, than that was, wherein they lived, before they gave their names to Christ. For after they renounced in Baptism the pollutions of the world, and through the knowledge of Christ whatsoever, betaking themselves into the bosome of some Church of Christ, have escaped them, if afterwards they be intangled again in those pollutions, and have yeelded to them, their last end is worse than their beginning.
Vers. 21. For it had been better for them not to have known the way of Righteousness, than after they have known it, to turn from the holy commandement delivered unto them.
Reas. 3. Proving the former, because they knowingly and willingly run as fugitives to the tents of their adversaries, from the known way of Righteousness, and from the holy commandement once delivered unto them; which sin is much more grievous, and the servitude harder, than if they had never known the way of Righteousness; for their condition would be better in ignorance than in Apostacy.
Vers. 22. But it is happened unto them according to the true Proverb, The Dog is turned to his own vomit again, and the Sow that was washed, to her wallowing in the mire.
Reas. 4. Making for removing of the scandal, which might arise from their Apostacy; because by their Apostacy they shew that they never were of the true Sheep of Christ, but in Baptism, and a visible sanctity of life, wherein they sometimes vaunted themselves to be Saints, they shew themselves to have been Sows and Dogs, and to have alwaies been so, without spiritual and internal renovation of their nature; And therefore no wonder if it happen unto them according to the true Proverb, As the Dog, though purged by vomiting, yet hee licks up again that which hee hath vomited; and the Sow, though washed, yet shee returns to her wallowing in the mire: So Apostates, though they may profess repentance from their sins, and Faith in Christ, and obedience of his commands, yet, if occasion serves, they turn to their former manners.
CHAP. III.
HEE passes on to another Admonition, concerning their bewaring of scoffers, who denyed the coming of Christ, whose blasphemy hee reproves, to vers. 11. In the second hee shews the use and fruit of his Doctrine, chiefly touching the coming of Christ, to the end.
Vers. 1. This second Epistle (beloved) I now write unto you, in both which I stir up your pure minds by way of remembrance:
2. That yee may be mindful of the words which were spoken before by the holy Prophets; and of the commandement of us the Apostles of the Lord and Saviour:
That hee may make a way for those things that follow, hee propounds the scope of both Epistles, viz. by admonitions to stir up the minds of the truly faithful to constancy in Faith, and Obedience to the Doctrine of the Gospel, which they had learned out of the Scripture of the Prophets, and the teaching of the Apostles.
Vers. 3. Knowing this first, that there shall come in the last dayes scoffers, walking after their own lusts,
That they might beware of Atheists and mockers at piety, hee describes such sort of Monsters four waies. First, From the Antecedent prediction of the Holy Ghost, warning thee of the coming, and frequency of those wicked scoffers about the end of the world, as capital enemies of the Gospel, who in the times of the Gospel would make a laughing stock at all piety: Secondly, From their vicious life, that they will lead a life according to their lusts.
Vers. 4. And saying, where is the promise of his coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the Creation.
Thirdly, From their blasphemous speeches, that they will also dare impudently to deny the Lords coming to judgement, and openly accuse Gods promises of falsitie. Fourthly, From their pertinacious defence of their blasphemy, that they would dare to dispute against the Lord▪ coming, as if hee would not come at all, but that the world should endure for ever: Therefore because many ages being past, the Judge doth not as yet come, and because all things remain in our times, as they did from the beginning of the Creation, they make their carnal sense the measure of their Faith, and cast the Word of God behinde their backs.
Vers. 5. For this they willingly are ignorant of, that by the Word of God the Heavens were of old, and the Earth standing out of the water, and in the water,
Hee reproves these blasphemous Dogs in five Arguments.
Argum. 1. Because they scornfully reject the knowledge offered them out of Gods word, and are willingly ignorant, that by the word of God the world was created; for if they should acknowledge the Creation to be by the word of God, they ought also to acknowledge an end of the world, foretold in the word of God.
The Earth] Argum. 2. They are willingly ignorant of, and shut their eyes against that constant miracle of the earth rising out of the water, and consisting by the water, by which it is made solid, so that it crumble not to dust when the whole earth by its own nature being the lowest element, should sinck and be covered and drowned in the waters. In which miracle wee may perceive that nature is governed and establish'd by the will of God alone, that it may so continue, or otherwise as it shall please God.
Vers. 6. Whereby the world that then was, being overflowed with water, perished.
Argum. 3. That the earth contrary to nature appears out of the waters, and that all things do remain alwaies in the same state, is evident out of the history of the deluge, whereby the former order being changed, the world or mankind, that then was, is perished in those overflowing waters: Therefore it is not incredible, but that the world passing on shall suffer the change which the word of God hath foretold.
Vers. 7. But the Heavens and the Earth which are now, by the same word are kept in store, reserved unto fire against the day of judgement, and perdition of ungodly men.
Argum. 4. The Heavens, which now are, and the Earth which now is, are by the same word, and his efficacious will, reserved unto the fire of the last judgement, when the wicked, and especially the scoffers at the coming of Christ, shall be condemned, and perish.
Vers. 8. But (Beloved) be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.
Hee takes away an Objection, The wicked might say, why doth hee defer his coming? The answer is threefold. First, Although the Lord seems to defer his coming, yet his deferring ought not to be an offence to any, because this delay ought not to be estimated by our sense, but out of Gods eternity, to whom that space of time, which seems to us to be very long, is but as one day, and with whom one day and a thousand years do not differ as to the proportion of measure.
Vers. 9. The Lord is not slack concerning his promise, (as some men count slackness) but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.
Answ. 2. This delaying doth not proceed from slackness, as some Judge, but from the patience of God towards us, to wit, the Elect, whereas many as yet are not converted, and whereof God will have none perish, but all (in his time) to come to repentance, which cannot be unless the coming of Christ should be deferred to a season. For if God should anticipate the time of judgement, decreed by himself, some of them, which hee hath chosen to salvation from eternity, should perish.
Vers. 10. But the day of the Lord will come as a thief in the night, in the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up.
Answ. 3. And Argum. 5. Reproving scoffers from the manner of Christs coming, which is described in three things, (1.) It shall be unawares to men, as thieves use to come, at such a time when they know they are least expected▪ (2.) It shall be with the greatest change of the whole universe: (3.) With the disanulling of all things, wherein the Atheists sought their felicity in the world, for the Heavens shall pass away with a great noise, the elements shall melt with fervent heat, the earth also, and the works therein shall be burnt up: so that all ought to be sollicitous in preparing themselves, rather than to enquire curiously about the manner or time of his coming, or to complain of his slackness.
The Second Part.
Vers. 11. Seeing then that all these things shall be dissolved, what manner of persons ought yee to be in all holy conversation, and godliness,
The second part of the Chapter follows, wherein hee draws this Doctrine into use by an Exhortation to follow after godliness, and to perseverance in it: The Arguments of the Exhortation are eight,
Argum. 1. By requiring a testimony from their consciences: All these visible works, especially, which are in the earth, are to be dissolved: Therefore wee ought to follow after holiness.
Vers. 12. Looking for, and hasting unto the coming of the day of God, wherein the Heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.
Argum. 2. Because so it becomes you, who expect with hope, and hasten with desire to meet the Lord at his coming, i. e. it behoves you, hoping for the coming of Christ, to labour patiently in your vocation, and to endeavour after holiness.
Wherein] Argum. 3. Because the coming of the Lord to judgement will be so terrible, that the Heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat.
Vers. 13. Nevertheless, wee, according to his promise, look for new Heavens, and a new Earth, wherein dwelleth Righteousness.
14. Wherefore (Beloved) seeing that yee look for such things, be diligent that yee may be found of him in peace, without spot, and blameless.
Argum. 4. Because according to the promises of God, Isa 65.17. and 66.22. wee expect new Heavens, and a new Earth, wherein the just alone shall dwell: Therefore wee ought to endeavour after holiness, and righteousness, who have this hope. Hee calls both the Heavens and the Earth the habitation of the just, because the world shall be the Possession, Palace, and Kingdome of the Elect, who shall accompany Christ wheresoever hee shall go.
Be diligent] Hee adds Argum. 5. With a repetition of his Exhortation to holiness, Being diligent, that being without spot and blameless, yee may be found of Christ in peace, i. e. being reconciled to God, and be accounted the friends of Christ, by him, when hee shall come to judgement.
Vers. 15. And account that the long-suffering of our Lord is salvation, even as our beloved Brother Paul also, according to the wisdome given unto him, hath written unto you.
Argum. 6. With preventing an Objection, yee ought to be so far from being overcome with weariness, because Christ seems to defer his coming, that on the contrary yee ought to account it a sign of salvation given to all of you, that this is not delay, but rather the forbearance of the Lord, and slowness to wrath.
Even as] Argum. 7. Paul in his Epistle written to you Hebrews, (according to the abundant measure of wisdome given to him) diligently exhorts you to follow after holiness and patience under the hope of Christs coming, as in many places, so especially in the end of Chap. 10.36. verse. Therefore ought yee to follow after holiness and patience.
Vers. 16: As also in all his Epistles speaking in them of these things, in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction.
Hee takes occasion from the mention hee made of the Epistle of Paul to the Hebrews, of commending the rest of Pauls Epistles for Canonical, and to take away the offence upon the difficulty of some places in his Epistles, from this, that neither the sayings of Paul, nor any other Scriptures are wrested, unless by those that are unlearned and unstable, or perverse men, and that to the destruction of them that pervert them.
Vers. 17. Yee therefore (Beloved) seeing yee know these things before, beware lest yee also being led away with the errour of the wicked, fall from your own stedfastness.
18. But grow in grace, and in the knowledge of our Lord and Saviour Iesus Christ: to him be glory both now and for ever. Amen.
Argum. 8. Propounded by way of Exhortation, to shake off the idleness of the flesh. Being fore-admonished concerning the errours of false Teachers, by which they seduce their Disciples from the way of Truth and Holiness, yee ought so much the more, not onelyonly to beware lest yee fall from your own stedfastness (i. e. from the Faith and Obedience of the Doctrine of Christ, wherein with a stedfast purpose of mind yee now stand) but also yee ought to endeavour after further progress, and growth in grace, holiness, and in the knowledge or Faith of our Lord and Saviour Jesus Christ.
To him be glory] Hee shuts up the Epistle with a famous doxology, wherein hee acknowledges Christ to be the true God; For glory is onelyonly due to God: Also hee propounds Christ who is to be glorified, both now, whilst wee are in the warfare of the world, and also in the world to come, which hee calls the day of eternity, because that whole eternity is one day. Glory bee unto him. Amen.