Exposition of the Two Epistles of Peter, Epistle and exposition 2 · Chapter 3

Exposition of the Two Epistles of Peter · Epistle and exposition 2 · Chapter 3

p. 330CHAP. III.

BEcauſe the believing conſideration of Chriſt's ſecond coming, is a ſpecial mean to make Chriſtians thrive in grace and holineſſe, and to guard their hearts againſt temptations; Therefore the Apoſtle, having preſſed growth in grace and holineſſe, in the firſt part of this Epiſtle, Chap. 1. and guarded againſt the infection of error, in the ſecond part, Chap. 2. He doth in this laſt Chapter, wherein is the third part of the Epiſtle, 1. defend and clear the doctrine of the laſt judgment; and 2. doth ſhew what uſe Believers ſhould make thereof.

In the firſt part of this Chapter, the Apoſtle, having put them in mind of his main ſcope in both the Epiſtles, which was to keep the ſubſtance of the Goſpel freſh in their minds, ver. 1, 2. giveth forewarning of the riſe of profane mockers of Chriſt's ſecond coming, who, that they might ſerve their luſts with the more quietneſſe, would plead for an eternity of this preſent world, becauſe they had never obſerved any appearance of ſuch a change as was foretold to be at that day, ver. 3, 4. Which blaſphemous opinion, together with their ſeeming reaſon for it, the Apoſtle confuteth by ſeveral reaſons drawn from the works of Creation and Providence, p. 331which prove there will be ſuch a day, as will be very terrible to profane mockers of it, ver. 5, 6, 7. and holdeth forth to the Godly, ſatisfying reaſons of the delay of that day, to wit, that it is very ſmall, being compared with eternity, ver. 8. that the delay is mainly for the gathering of the Elect, ver. 9. which being done, that day will come ſuddenly and with much terror, ver. 10.

In the ſecond part of the Chapter, the Apoſtle maketh uſe of his former Doctrine concerning Chriſt's ſecond coming, for the up-ſtirring of the Lord's People to the ſtudy of holineſſe, ver. 11. to wait and pray for that day, ver. 12. when they had ground to look for ſo excellent an eſtate, ver. 13. as might provoke them to much diligence in making ready for it, ver. 14. to eſteem the delay thereof to be granted for the furtherance of their ſalvation, in which ſtrain Paul had inſiſted much in his Epiſtles, ver. 15, 16. And upon the conſideration of all, to labour for ſtedfaſtneſſe and progreſſe in grace, and in the knowledge of Chriſt, who is worthy of eternal praiſe, ver. 17, 18.

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 ye may be mindful of the words which were ſpoken before by the holy Prophets, and of the Commandment of us the Apoſtles of the Lord and Saviour.

THe Apoſtle doth here preſent to them his chief ſcope intended by him in both the Epiſtles, which was the wakening and rouſing of theſe ſincere-hearted Chriſtians, to whom he writeth, to an actual conſideration, and conſtant practice of known Truths, that had been delivered to them by the Prophets, himſelf, and other Apoſtles of Jeſus Chriſt. Hence Learn, 1. The Miniſters of Chriſt ought not only to intend, as their ſcope, ſome particular advantage to the ſouls of the Lord's People by all the Meſſages they carry to them; But alſo in their p. 332delivery of them, frequently to make clear to the People what their main intent is, that ſo themſelves may be engaged to direct all they deliver toward that ſcope, the People may have it the better fixed in their minds, and all that they hear, relating to that ſcope, may be the better underſtood, and have the greater weight; otherwiſe, the greateſt variety of Truth, and moſt taking expreſſions, can have but a ſlender and ſoon evaniſhing impreſſion upon that hearer, who cannot be able to condeſcend upon the principal ſcope of the ſpeaker: for, here the Apoſtle hath propoſed their up-ſtirring as his ſcope, and by his frequent mentioning of it in the firſt Chapter, and this alſo, did ty himſelf to ſpeak to it, and made his hearers able to judge how all he delivered did make for it; This ſecond Epiſtle (Beloved) I now write unto you, in both which I ſtir up your pure minds. 2. A Miniſter's main ſcope, ought not to be the acquiting of himſelf before men in his duty, ſo as he may be free of cenſure, neither only the clear information of the minds of the Lord's People in the Truth, neither yet the bringing forth of ſome new things which they that live under the Goſpel have not formerly heard, But more principally he muſt ſtudy the quickning and wakening of the affections of the Lord's People to a delight in, and reſolution to walk in the practice of Truths they have formerly known and remembred: for, it is here the Apoſtle's ſcope, to ſtir them up, a word frequently uſed in the New Teſtament of raiſing the dead, and wakening thoſe that are aſleep, by putting them in remembrance, which ſignifieth to repreſent of new to the mind and memory truths formerly known and remembred. 3. A Miniſter that would prevail with the Lord's People, ought both to keep love to them, that his pains may flow therefrom, and in his dealing with them to expreſſe his love and high eſteem of any meaſure of ſincerity he hath diſcerned in them: Therefore doth the Apoſtle ſtile theſe whom he intends to ſtir up, Beloved, and doth acknowledge that they had ſincere and pure minds. 4. Even thoſe who for ſincerity of heart, p. 233and honeſty of their aims and intentions, may a bide the trial of Goſpel-light, have great need of many meſſages to the ſame purpoſe, and of much up-ſtirring to the right uſe-making of them, there being in them that have the cleareſt underſtanding, much darkneſſe, and many miſtakes concerning the Truths of God; and in the ſincereſt Believer, whoſe heart is moſt lively and forward in duties, a great remnant of hypocriſie, deadneſſe and unwillingneſſe to the practice of many known duties: for, the Apoſtle findeth it neceſſary to write two Epiſtles for the up-ſtirring of pure minds, or, as the word in the Original ſignifieth, minds ſo ſincere that they may be judged by the Sun. 5. The Word of the Lord hath moſt weight with People, when not only they that carry it to them, are holy, and ſo eſteemed by the People, but the minds of the hearers are carried above the Meſſengers to Jeſus Chriſt, and their hearts in hearing or reading, are filled with ſome ſenſe of His Soveraignity who doth imploy thoſe Meſſengers, and of His uſefulneſſe for them in all His Offices: Therefore, that the Word which the Apoſtle here exhorteth them to ſtudy, may have the more weight, he leadeth them not only to look upon the Meſſengers that carried it, as holy men; but to conſider the ſoveraignity, excellency, and uſefulneſſe of Chriſt in His Offices to which He is anointed; Be mindfull of the Words which were ſpoken by the holy Prophets, and of the Commandments of us the Apoſtles of the Lord and Saviour Jeſus Chriſt. 6. The way to keep life in the affections of the Lord's People, is to have their wit and memory actually exerciſed about the Truths of God, both the Propheſies and Promiſes of good to the Church and People of God, and to preſſe the Precepts enjoyning their duty: for, that the Apoſtle may gain his principal ſcope, to wit, the rouſing up of their affections, he maketh this his ſpeech ſubordinate thereto, That they might be mindful of the Words that were ſpoken before by the holy Prophets, and of the Commandments of the Apostles of the Lord and Saviour Jeſus Chriſt. 7. Although the Lord p. 334hath letten forth His mind to His Church by little and little, in ſeveral Ages of the World, and by ſeveral Meſſengers, Heb. 1.1. Yet is there ſuch a compleat harmony among all the parts of His Mind, that all ſerve for one and the ſame principal ſcope, the up-ſtirring of the Lord's People to a hearty receiving and uſe-making of Chriſt and His Truth; for, unto this ſcope the Apoſtle here affirmeth, that the whole Doctrine both of the Prophets and Apoſtles did harmoniouſly tend.

Verſ. 3. Knowing this firſt, that there ſhall come in the laſt dayes ſcoffers, walking after their own luſts,

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.

That the Apoſtle may attain his fore-mentioned ſcope, he doth forewarn of the riſe of profane mockers, toward the end of time, who, that they might ſin the more ſecurely, ſhould queſtion the ſecond coming of Chriſt, and plead for an eternity of this preſent World, pretending this reaſon for it, That ſince the whole frame of Nature had kept one conſtant tenour and courſe ſince the death of Adam, Seth, Enos, and the reſt of the firſt fathers, it was not to them credible that ever there ſhould be ſuch a change as was foretold to be at the day of judgment. Doct. 1. Variety of very fierce and diſcouraging oppoſition in the way of Chriſt, and that from ſeveral ſorts of enemies, is the lot wherewith the Church and People of Chriſt may reſolve to be exerciſed: for, the Apoſtle, having forewarned of, and guarded againſt, open perſecutors in the former Epiſtle, ſubtil and fair pretending. Hereticks in the former Chapter, he doth here forewarn of…, and guard againſt, a third ſort, to wit, profane ſcoffers of Chriſt's ſecond coming. 2. The conſideration of the hazard that the beſt are in of being drawn aſide, ſome one way or other, from the Truth and Way of Chriſt, by ſuch variety of oppoſition as they ordinarily p. 335meet with, ought both to ſtir up Miniſters carefully to warn and guard People againſt the ſame; and People to the uſe-making of their pains: for, after the Apoſtle had guarded againſt open perſecutors and cunning deceivers, he doth here bring in the forewarning of the third ſort of enemies, ſcoffers: which may be taken both for a reaſon of his pains in writing two Epiſtles, as alſo for a reaſon why they ſhould be ſtirred up by what he had written, Knowing this, that beſides furious perſecutors, and ſubtil deceivers, they ſhould alſo be exerciſed with profane ſcoffers. They who have not been terrified by the firſt ſort, nor deceived by the ſecond, are in hazard to be diſcouraged by the third. 3. The certainty and neceſſity of being exerciſed with variety of oppoſition in the Way of Chriſt, is one of the principles of Chriſtianity which ought to be held in the firſt place by all that reſolve to adhere to any other ſaving Truth; they who do not firſt know this, and, notwithſtanding thereof, reſolve upon adherance to the Truth in Chriſt's ſtrength, will readily, when they meet with ſuch a lot, be ſurpriſed therewith, and either forſake the Truth, or faint in their adherance to it: Therefore the Apoſtle would have them knowing this firſt, that after ſeveral other ſorts of enemies, there were alſo to come in the laſt dayes, ſcoffers. 4. There are no ſuch pure or peaceable times to be expected by the Church and People of God within time, wherein the fore-mentioned lot is not to be expected; they who dream of the beſt times to the Church on Earth, look for them toward the end of time: and yet the Spirit of God here forwarneth, that beſide the rage of perſecutors, and prevailing of hereticks, there ſhall come in the laſt dayes ſcoffers. 5. It is a clear evidence that men are ſlaves to their luſts, when they do ſtrongly deſire an eternall enjoyment, of this preſent world, and labour to baniſh out of their own hearts the thoughts of a day of judgment; Yea, their ſo doing is alſo the cauſe why they give up themſelves to the ſervice of their luſts, the believing conſideration of the p. 336terror of that day to the wicked, being a ſpecial help to mortification and of the ſweetneſſe thereof to the Godly, a ſpecial encouragement in the battel againſt corruption: for, their ſcoffing at the promiſe of Chriſt's ſecond coming, may be looked upon here both as the evidence and cauſe of their walking after their ungodly luſts. 6. When men are left of God to vile opinions for not receiving the Truth in love, they are then oftentimes plagued further, not only with deviliſh wit, to find out ſeeming reaſons for the defence of them, very plauſible to themſelves, and others like themſelves; but alſo to take manifeſt falſhoods for undeniable grounds of their errors: for, theſe mockers here lay all the weight of their blaſphemous opinion upon this ſeeming reaſon, That ſince the fathers fell aſleep, all things continue as they were, &c. which appeareth from the Apoſtle's contrary inſtance, ver. 6. to be a manifeſt falſhood. 7. Although it be a ſweet mercy, much to be acknowledged by the Lord's People, that things in nature do ordinarily keep one conſtant courſe, and that they are not terrified with the frequent change thereof, but may be thereby confirmed in the faith of the Lords conſtancy and faithfulneſſe, as David was, Pſal. 119.90, 91. Yet men that are in love with their luſts, do make a wofull uſe of the conſideration thereof, hardening themſelves in their conceit that there ſhall never be a change, that ſo they may ſin the more ſecurely: for, thus did theſe ſcoffers abuſe this mercy, taking occaſion there-from to queſtion the promiſe of Chriſt's ſecond coming, and to walk the more boldly after their ungodly luſts; ſince all things continue as they were from the beginning of the Creation.

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.

6. Whereby the World that then was, being overflowed with Water, periſhed.

7. But the Heavens and the Earth which are now, by the ſame p. 337Word are kept in ſtore, reſerved unto Fire againſt the day of judgment, and perdition of ungodly men.

Becauſe theſe mockers did pretend reaſon for their blaſphemous opinion, the Apoſtle taketh pains to confute it by ſeveral reaſons, ſuch as they did not love to underſtand. The firſt, taken from the work of Creation, is, That the whole fabrick of the Heavens was ſet up by a Word of God's. The ſecond, taken from an ordinary and daily work of Providence, is, That the Earth, being the loweſt and heavieſt of the Elements, is by His Word kept from being overflowed by the Waters that go about it, and cover it in many places, ver. 5. The third, taken from an extraordinary work of Providence, is, That by a Word of His, letting out the Waters to their natural courſe, the whole Earth was once overflowed in the time of the floud, ver. 6. The concluſion drawn from theſe three, is, That His Word is a ſufficient ground for us to believe that He ſhall come again to judgment, and that this whole frame of Nature is keeping to the fore, as fewel to burn up all the ungodly, eſpecially profane mockers of that day, ver. 7. Hence Learn, 1. When vile blaſphemies are not only boldly vented but maintained with ſome ſhew of reaſon, to make them taking with people, they ought then to be ſolidly confuted, and born down with ſtrength of reaſon, grounded upon the Scripture. Though otherwiſe, when they are only ſimply or raſhly aſſerted, and are not taking with hearers, it is ſufficient to reject them with deteſtation, and expreſſions of our abhorrency of them: for, becauſe this blaſphemy had a ſeeming reaſon to back it with, the Apoſtle taketh pains to confute it by many ſolid reaſons, drawn from the Scriptures. 2. They that are in love with their luſts and errors, they love alſo to be ignorant of theſe Truths, the knowledge whereof might diſquiet them in following their luſts, and maintaining their errors; Yea, they would willingly be ignorant of what they do know, that ſo they might ſin the more ſecurely: for, theſe men p. 338here, whom the faith of a day of judgment could not but terrifie, are diſcovered to be willingly ignorant of theſe things that might have helped them to believe it. 3. As the whole frame of Nature had its being, and hath its ſubſiſtance by the Word of God; So the believing conſideration of this, is ſufficient to make the moſt unlikely thing that God hath promiſed, to be credible to us. They who look right upon what God hath already done by a Word, will never think any thing He hath promiſed or foretold, impoſſible: for, the Apoſtle giveth this as a ſufficient confutation of their blaſphemous mockery at the promiſed appearance of Chriſt; That ſince by the Word of the Lord the Heavens were of old, and the Earth ſtanding out of the Water, and in the Water, it is not incredible that all ſhall be taken down with as little difficulty as it was at firſt ſet up, and hath hitherto been upheld: which is the force of the Apoſtle's reaſoning here. 4. It is a ſtanding miracle of Nature that the Earth is not overflowed by the Water, while one part of it is covered therewith, and another not, whereof, though ſome probable natural reaſons may be given, Yet all will not ſatisfie, till we look to God's Decree of Providence, and His executing thereof by His Word, by which the Earth is ſtanding out of the Water, and in the Water. 5. However error, when it is looked upon alone, as the cunning craftineſſe of men uſually repreſenteth it, may ſeem to have a kind of likelihood and probability, Yet when it is compared with the clear light of the Truth ſhining upon it, it doth manifeſtly appear to be a lying deceit: for, that plauſible aſſertion, All things continue as they were from the beginning, ver. 4. wherewith theſe ſcoffers laboured to weaken the faith of a day of judgment, is clearly diſcovered to be a manifeſt lie, by this contrary inſtance, ver. 6. The World that then (to wit, before the floud) was, being overflowed with Water, periſhed. 6. Particular judgments upon ſome wicked men, while others are ſpared, do prove that there ſhall be a general judgment: for, ſeing ſome are juſtly puniſhed here, and p. 339others, deſerving, no leſſe, are ſpared, He who is immutably and impartially juſt, muſt have a day for judging theſe afterward, who are ſpared in time: Therefore doth the Apoſtle bring in the inſtance of the floud upon the ungodly World, not only as a contradiction to their aſſertion, ver. 4. but as a proof againſt them of a day of judgment; The World being overflowed with Water, periſhed. 7. The day of Chriſt's ſecond coming will be a moſt dreadfull and terrible day to all ungodly men, who baniſh the thoughts of it, and deſire eternally to poſſeſſe this preſent World, and the pleaſures thereof; when they ſhall ſee all thoſe creatures, which they have abuſed to ſerve them in their ſerving of their luſts, burning fewel, to kindle (as it were) that flame, which ſhall burn them up for ever and ever, and ſhall not be ſo happy as to be deſtroyed with the reſt of the creatures, but ſhall then enter into their never-ending torment: for, the Heavens and the Earth which are now, are kept in ſtore, reſerved unto Fire againſt the day of judgment and perdition of ungodly men.

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.

The Apoſtle having, by ſtrength of reaſon drawn from Scripture, overthrown the opinion of theſe mockers of Chriſt's ſecond coming, He doth in this and the two following Verſes, hold forth three reaſons which may ſatisfie the Godly, concerning the delay thereof: The firſt, which is in this Verſe, is, That the delay ought not to be judged of according to our ſenſe or apprehenſion, but according to the duration of God, with whom that ſpace of time which ſeemeth very long to us, is but as one day, and to whom all thoſe differences of duration, which to the creatures are longer or ſhorter, are all alike, and alwayes conſtantly preſent. Doct. 1. There is ſo great affinity betwixt the hearts of the Godly, who are but in p. 340part renewed, and the vileſt temptations to the greateſt blaſphemies or errors, eſpecially ſuch as patronize the luſts of corrupt Nature; that when they are boldly vented with pretence of reaſon, there is great hazard that there be ſome impreſſion left upon their hearts, inclining them to the ſame: Therefore, for the preventing or removing of this, the Apoſtle taketh pains to ſatisfie the Godly, concerning the cauſes of the delay of Chriſt's coming, which had not been needfull except they had either received, or had been in hazard to receive ſome bad impreſſion from the bold aſſertion and ſeeming reaſon of theſe mockers. 2. Although it hath pleaſed the Lord to condeſcend ſo far to our ſhallow capacity, as to ſet forth to us in Scripture, and to give us leave to take up, His duration in our own tearms, while He calleth Himſelf, Yeſterday, and to day, and for ever, Heb. 13.8. Which was, and is, and is to come, Rev. 1.4. The Ancient of dayes, Dan. 7.9. Whoſe years have no end, Pſal. 102.27. Yet all theſe differences of time, which to us are longer or ſhorter, are all alike to Him, whoſe duration admits of no beginning, ſucceſſion or ending, but conſiſteth in a conſtant preſentneſs of all that which ſeemeth to us paſt, or to come: for, one day is with the Lord as a thouſand years, and a thouſand years as one day. 3. The Servants of Chriſt ought to have a far different eſteem of thoſe who mock at the Truth of God, and ſcoffingly vent their errors contrary to it; and of thoſe who through infirmity may have ſome inclination toward error, and therefore ſtand in need to be guarded againſt it; and accordingly their carriage ought to be different toward the one and the other: for, of the one the Apoſtle ſpoke in the former words, with indignation and contempt, as they deſerved, calling them ſcoffers, walking after their ungodly luſts; but to the other he ſpeaketh here with love and tenderneſſe, But, Beloved, be not ignorant of this one thing. 4. There are ſome things revealed in Scripture concerning the Lord, which muſt be underſtood by faith, as the Apoſtle's expreſſion is, Heb. 11.2. although they cannot be comprehended p. 341by us to the ſatisfaction of our ſhallow reaſon: for here, the Apoſtle would not have them ignorant of this one thing, That one day is with the Lord as a thouſand years, and a thouſand years as one day; which is a Truth that none with … time can well comprehend, only faith can aſſent to, and make uſe of it, in judging as he judgeth, that many years delay to us of the performance of a promiſe, is but a very little time, being compared with eternity, only it may foſter a holy longing to be with Him, when we ſhall partake of His duration as well as of His glory, when there ſhall not be ſuch a thing as any ſad reflections upon by-paſt ſweetneſſe, or any painful langour for ſweetneſſe to come, but a conſtant preſent poſſeſſion thereof; our duration reſembling His, with whom one day is as a thouſand years, and a thouſand years as one day.

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.

The ſecond ground, for ſatisfaction of the Godly concerning the delay of Chriſt's ſecond coming, is, That that delay doth not proceed from any ſuch thing in God, (whatever men may judge) as uſually maketh men ſlow in performing their promiſes, but only from His patience toward His Elect, whoſe temper requireth time and pains for working grace in them, that they may be fitted for glory. Hence Learn, 1. We ought not to frame our thoughts of God as one man uſeth to do of another, eſpecially when we think of the delay of performance of promiſes, as if that delay did ſlow from want of foreſight of poſſible difficulties, weakneſſe, forgetfulneſſe, or fickleneſſe, whence delay among men doth ordinarily flow… all ſuch thoughts of Him, as our hearts are very apt to entertain, Pſal. 50.21. we ought to remove far from us, and to perſwade our ſelves of the contrary, that He is moſt mindful of His Promiſes, Pſal. 111.5. and ſo ſwift p. 342in performing of them, that He will not ſtay a moment after He hath wrought what is neceſſary before the performance, Mal. 4.2. for, ſuch negatives as this here concerning God, do in Scripture both import an aptneſſe in us to imagine the contrary affirmative of Him, and likewiſe that the contrary of what is denied, is, in a ſuperlative degree, His property; The Lord is not ſlack concerning His Promiſe, as ſome men count ſlackneſs. 2. The true and ſatisfying reaſon of the delay of the ſecond coming of Chriſt, is the Lord's long-ſuffering toward His own Elect, who muſt be dealt with in order to their converſion, in a way ſuitable to their temper, which requireth time and pains to work upon each elect ſoul come into the world, and to the years of diſcretion, by commands, threatnings, promiſes and alluring motives, every one of theſe being multiplied after another, and by theſe ſame means every elect brought to that meaſure of grace, which God hath determined to work in the converted, that they may be fitted for glory: for, this is here given as the ſatisfying reaſon of the delay of Chriſt's ſecond coming, that the Lord is long-ſuffering to us-ward. 3. The Lord doth not ſoon nor eaſily gain His point even with His own Elect, but after many refuſals of His renewed offers, and ſlighting of His pains, His patient and powerfull love doth at laſt overcome all oppoſition in them, and ſo bringeth them to repentance: for, before they are brought to it, He is long-ſuffering to us-ward. 4. The Lord cannot fall ſhort of His intention toward any upon whom He doth take pains, nor doth His good-will to ſave, reach to any ſinners, but thoſe whom He doth really make partakers of Salvation: for, the Apoſtle ſaith here, He is long-ſuffering to us-ward, that is, to us Believers, and others, elected as we are, not as yet born, or not as yet converted, not willing that any ſuch ſhould periſh, but that all of that kind ſhould come to repentance; So that the Scripture All, is not alwayes to be underſtood of all and every individual perſon in the world, but oftentimes it is put (here comprehended in Us) for all p. 343the Elect only, as is clear by comparing, Jer. 31.34. with Joh. 6.45. and this preſent Scripture. 5. Although the Lord do only intend the ſalvation of His Elect by His long-ſuffering and pains, Yet He is pleaſed to expreſſe His deſire of their ſalvation, in the largeſt tearms that can be, that ſo He may the more effectually prevail with His own, and render the reſt the more inexcuſable, who, except they will exclude themſelves, are not excluded by ſuch large expreſſions of the grace of God as are here, He is not willing that any ſhould periſh, but that all ſhould come to repentance. 6. All thoſe whom the Lord mindeth to ſave in an ordinary way, are firſt brought by Him to a ſenſible ſight of ſin and deſerved wrath, and to ſuch apprehenſions of mercy in God for them through Jeſus Chriſt, as maketh them turn in to Him, grieving for, and forſaking their ſins, and giving up themſelves to His ſervice: for, thoſe whom He willeth not to periſh, He willeth and maketh to come to repentance.

Verſ. 10. But the day of the Lord will come as a thief in the night, in the which the Heavens ſhall paſſe away with a great noiſe, and the Elements ſhall melt with fervent heat, and the Earth alſo and the works that are therein ſhall he burnt up.

The third thing whereby the Apoſtle laboureth to ſatisfie the Godly anent the delay of the day of judgment, is, That that day will be very unexpected and terrible to ſecure ſinners, as the coming of a thief in the night uſeth to be to a ſleeping family; and that there will be then a great change and diſſolution of the whole frame of Nature, and of all things wherein moſt men place their happineſſe; the inference from which, not being expreſt, but to be collected from the Apoſtle's ſcope, is, That it is the wiſdom of the Lord's People rather to prepare for that day, than to complain of the delay, or to be anxious concerning it. Doct. 1. Similitudes made uſe of in Scripture, do not juſtifie the actions of men whence theſe ſimilitudes p. 344are taken, only they do much commend to us the Lord's condeſcendency, and deſire, to have us taking up His mind, while He dimitteth Himſelf for our capacity to compare His moſt juſt and holy actions, to theſe actions among men which are moſt abominable and hatefull to Him; Therefore is the ſuddenty and terror of Chriſt's ſecond coming, ſet forth here by the coming of a thief in the night; which practice, though it be in it ſelf ſinfull and condemned by the Lord, Yet it is made uſe of by Him, becauſe the terror and ſuddenneſſe of it is ſo well known to men, that they may by it the better conceive the manner of Chriſt's ſecond coming; But the day of the Lord will come as a chief in the night. 2. Chriſt's coming at the laſt day will be a great ſurpriſal to the moſt part of the children of men, who will not be wakened out of their ſecurity by the Word, to make preparation for it. As for theſe fore-going ſigns of that day, which the Scripture ſpeaketh of, ſuch as the deſtruction of Antichriſt, the converſion of the Jews, and that great alteration of the whole courſe of Nature; ſome of them may be done in ſo little time, and ſo immediatly before that day, and others of them ſo little taken notice of, or believed, as ſigns of that day, that, notwithſtanding of them all, the moſt part ſhall be ſurprized with it, as with the coming of a thief in the night. 3. That day of judgment will be a moſt terrible day to all who do not expect and prepare for it: There will be a ſtrange ſight, and a dreadfull noiſe, when this great Workmanſhip, being on fire, ſhall all ruſh down, and all the delights of wicked men ſhall be burnt up before their eyes, The Lord thereby teſtifying His diſpleaſure againſt mens placing their happineſſe in theſe things, and their defiling of them, by making them ſubſervient to their luſts, mean time ſignifying His purpoſe to give a more cleanly and glorious Manſion to His own to dwell in; In that day the Heavens ſhall paſſe 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. As for queſtions which may be ſtated p. 345here, it is much more ſafe for us to give time and pains, that we may be found of Him in peace at that day, than to be taken up in enquiring and determining whether the viſible Heavens, and the Earth, and the reſt of the creatures of that kind, ſhall then be totally and for ever annihilated; or, whether there ſhall be a new edition of them all, or of ſome of them only, to be laſting monuments of the power and glory of the Maker, and ſo raviſhing objects of the Saints delight, who may through that new world follow the Lamb where-ever He goeth.

Verſ. 11. Seeing then that all theſe things ſhall be diſſolved, what manner of perſons ought ye to be in all holy converſation and godlineſſe?

In this ſecond part of the Chapter, are contained the ſeveral uſes, which the Apoſtle draweth from his former Doctrine concerning the laſt judgment, and they are eſpecially ſix: The firſt, which is in this Verſe, is, That the conſideration of that day ſhould make all the Lord's People very inquiſitive how they may be more and more forth-coming for His honour, in the diſcharge of all the duties of holineſſe, eſpecially thoſe whereby He may be glorified in their converſation. Hence Learn, 1. The Miniſters of Chriſt ought not to ſatisfie themſelves to draw the Lord's People to a naked contemplation of the Truth, which Hypocrites, yea Devils, may attain unto, Jam. 2.19. But they ought to draw every Truth they propound to them, to ſome practical uſe for the promoting of holineſſe in the hearts and lives of their hearers, without which, peoples condemnation will be greater, than if they had not heard or known theſe Truths, 2 Pet. 2.21. Therefore the Apoſtle doth not think it enough to have defended by reaſon the ſecond coming of Chriſt, and to tell them of ſtrange events to fall forth at that day, But doth here, and to the end of the Chapter, apply all to them for their uſe; Seeing then that all theſe things ſhall be diſſolved, what manner of perſons ought ye to be, &c? p. 3462. The whole creation is now in a manner impriſoned, and in bondage, while they are abuſed contrary to their inclination, to the ſervice of mens luſts, and diſhonour of their Maker; from which ſlavery they ſhall be looſed at Chriſts coming, Rom. 8.21. for, the word in the original here is uſed to ſignify the looſing of a captive, or priſoner, out of his bonds, Act. 22.30. Theſe things ſhall be diſſolved. 3. The conſideration of this diſſolution of the creatures, ſhould make theſe of the Lord's People that are furtheſt promoted in holineſſe, very inquiſitive after, and ſtill aſpiring toward a further degree of holineſſe, than what they have formerly attained; knowing that the greater degree of holineſſe they attain unto, the more comfort ſhall they have now, and the more glory when Chriſt cometh: for, the Apoſtle putteth this queſtion to his own heart, and the hearts of all the Lord's People, What manner of perſons ought ye to be, &c? 4. That holineſſe which ſhould be aimed at by the Lord's People, and which will be comfortable to them, and approven of God, now and hereafter, muſt be manifeſted in all the parts of their converſation, both in their outward carriage, and ſecret practice, in their common affairs and religious performances, in duties of Gods immediate Worſhip, and in duties relating to their neighbour, as is imported in this, What manner of perſons ought ye to be in all holy converſation and godlineſſe? 5. In the diſcharge of all the duties of holineſſe, Chriſtians ought to look much to the qualification of their perſons, that they be reconciled with God through Chriſt, and daily renewing the friendſhip, by the exerciſe of godly ſorrow for ſin, and a living faith in the Mediator, and by keeping their hearts in frame for the particular duties of holineſſe they are called to: for, the Apoſtle doth not put the queſtion, how holy ought our converſation to be? but, what manner of perſons ought ye to be in all holy converſation and godlineſſe? 6. If the holieſt on earth would put their conſcience to ſpeak to them, after ſerious conſideration of the terror and glory of the ſecond coming of Chriſt, they would be much unſatisfied p. 347with their preſent meaſure of holineſs, and would have their deſires quickned, and their endeavours ſtrengthened after a further meaſure thereof, as is imported in this queſtion of the Apoſtles, put to his own, and others conſcience, What manner of perſons ought ye to be in all holy converſation and godlineſſe? including himſelf, ver. 13.

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.

The ſecond uſe of the former doctrine, is, That the conſideration of ſo dreadfull and glorious a day, ſhould make all the Lord's People live in the conſtant expectation thereof, by their prayers and pains furthering theſe works which muſt be done before it come: which uſe, together with the former, the Apoſtle beareth-in by a new repreſentation of the glory and terror of that day. Hence Learn, 1. To live in the conſtant expectation of Chriſt's glorious appearance, is both the duty of all the lovers of Him, and a ſpecial mean to make them grow in holineſſe: Therefore is this expectation preſt here by a word of the preſent time, importing that it is both a perpetual duty in it ſelf, and a ſpecial mean of attaining to what is preſt before; What manner of perſons ought ye to be, &c. looking for the coming of the day of God. 2. Although the time of Chriſt's ſecond coming be ſo fixed in the decree of God, as that it cannot be altered, Act. 17.31. Yet ought the Lords People to be no leſſe earneſt in …aſtning their own preparation for it, and by their prayers, and other means competent to them in their ſtations, furthering theſe great works to be done before, than if that day could be haſtned by them: for, the word in the Original ſignifieth, not only our haſtning toward that day, but alſo our haſtning of it; See Iſa. 16.5. Looking for and haſting the coming of the day of God. 3. It is ſafe for the Lord's Miniſters frequently to repreſent to His People thoſe Truths, that are much contradicted by enemies p. 348of Truth, that are but little conſidered by His People, and which have greateſt influence upon their practice, to reſtrain them from ſin, and provoke them to duty: for, ſuch is this Truth concerning the terror and majeſty of the laſt day, which the Apoſtle, having ſpoken of before, repeareth here again; Wherein the Heavens being on fire ſhall be diſſolved, and the Elements ſhall melt with fervent heat.

Verſ. 13. Nevertheleſſe we, according to His promiſe, look for new Heavens and a new Earth, wherein dwelleth righteouſneſſe.

Here is the third uſe of the former doctrine, and it is for the conſolation of Believers, againſt all their pains and ſufferings in Chriſt's ſervice, and eſpecially againſt the loſſe that they may apprehend to be in the fore-mentioned diſſolution of all things; They have a more excellent ſtate to look for, a new World, when the old is deſtroyed, where only righteouſneſſe ſhall have its conſtant abode. This promiſe of the new Heavens and the new Earth, was firſt given out to the Church by Iſa. 65.17. and 66.22. and had ſome accompliſhment, as theſe places make clear, at the return from Babylon, which was a new World to the ruined and exiled State and Church of the Jews. It is alſo made uſe-of by the Apoſtle Paul, as having ſpiritual mercies in it, ſuch as converſion, regeneration, and the like, which is as a new World to ſinners: for, he marketh it to have accompliſhment this way, 2 Cor. 5.17. And yet this Apoſtle here leadeth Believers to expect more out of that ſame promiſe, not any worldly or temporal felicity, as Millenaries dream, becauſe it is a ſtate promiſed after the day of judgment, as fully ſatisfactory to Believers, where no ſin, but only righteouſneſſe, ſhall have its conſtant manſion; which cannot agree to any earthly happineſſe, but muſt be underſtood of everlaſting bleſſedneſſe, ſet forth under theſe borrowed expreſſions. Doct. 1. One and the ſame promiſe may contain ſeveral ſorts of mercies, both temporal p. 349and ſpiritual, to be le…en-out at ſeveral times to the Lords People, and yet may have its full accompliſhment only in Heaven: for, ſuch is this promiſe of new Heavens and a new Earth, out of which Iſaiah hath drawn temporal deliverance, Paul ſpiritual mercies, and Peter here everlaſting bleſſedneſſe. Many promiſes in Scripture are of the ſame nature, e. g. That promiſe, Iſa. 25.8. The Lord God will wipe away tears from off all faces, was in part accompliſhed when the mourning Church came rejoycing home from their exile in Babylon, as is clear, Pſal. 126. That ſame promiſe hath alſo been often made good, in the Lord's comforting of particular perſons, humbly mourning for their ſins as appeareth by Pſal. 116.8. And yet that promiſe is to have its full accompliſhment in Heaven, as is clear by Rev. 21.4. The conſideration whereof may ſerve to direct us to a right uſemaking of many promiſes. 2. The ſtate of Believers in the other life, will be wholly new, their bodies will be new like Chriſts glorious Body, Philip. 3.21 their ſpirits alſo new, 1 Joh. 3.2. their duration new, a conſtant preſentneſſe of enjoying the Lord, 1 Theſſ. 4.17. Their exerciſes ſhall be new, to ſing new ſongs to the Lamb, Rev. 5.9. and to follow Him where-ever He goeth, Rev. 14.4… Their cloathing ſhall be new, glory and immortality, 1 Cor. 15.53. New food and refreſhment, to eat of the Tree of life, and drink of the Water of life, Rev. 22.1, 2. and a new light and ſun to ſhine upon them, the glory of God and of the Lamb being the light of that new World, Rev. 21.23. All which are but borrowed expreſſions to ſet forth the glory of that Eſtate, which cannot be fully ſet forth: for, even the Apoſtle, not having time nor ability to reckon out all the particulars of that new and bleſſed Eſtate, ſetteth it out by a new World, which comprehendeth many new things in it; We look for new Heavens and a new Earth. 3. In that new World, there ſhall neither be ſin, nor temptation to ſin; there ſhall be no wrong, nor oppreſſion, nor affliction, which are the conſequences of ſin; there ſhall neither p. 350be any change, nor any poſſibility or fear of change: for, righteouſneſſe, which often falleth in the ſtraits now, and cannot get enterance, but is baniſhed out of the moſt parts of this World, Iſa. 59.14. ſhall have a conſtant manſion there, as the word here ſignifieth, Where righteouſneſſe dwelleth. 4. They that would have a wellgrounded confidence of attaining to this better World, muſt take hold of it in the promiſes thereof in Scripture, which ordinarily contain both the qualification and duty of the perſon that may expect it, as is clear by comparing 2 Cor. 5.17. Joh. 3.16. 1 Joh. 3.3. with this preſent Text, We, according to His promiſe, look for new Heavens and a new Earth. 5. They who have laid ſure hold upon eternal life by faith in the promiſes thereof, will not be ſhaken out of their confident expectation of it, either by profane mens ſcoffing at the ground of their confidence, or by the ſight of never ſo ſtrange events falling forth before they poſſeſſe what they believe: for, the Apoſtle, having foretold Believers that they ſhould hear much bold mockery of the laſt judgment, and a better life than this, and that they ſhould ſee all this World on fire before they did poſſeſſe that better, expreſſeth here what ſhould be their hope and language notwithſtanding of both; Nevertheleſſe we, according to His promiſe, look for new Heavens and a new Earth.

Verſ. 14. Wherefore (Beloved) ſeeing that ye look for ſuch things, be diligent that ye may be found of Him in peace, without ſpot, and blameleſſe.

From the conſideration of that comfortable ſtate that Believers have to look for beyond time, the Apoſtle exhorteth them to ſerious and conſtant diligence in making uſe of the Bloud and Spirit of Chriſt for the doing away of their ſinful ſpots, as the only way wherein they may expect true peace when Chriſt cometh, which is in ſubſtance the ſame with the firſt uſe of his former doctrine, ver. 11. Hence Learn, 1. The lively hope and expectation p. 351of everlaſting bleſſedneſſe, ſhould be ſo far from making them that have it negligent and remiſſe in holy duties that it ſhould be a ſpecial motive and engagement to the ſame, that ſo they may honour Him who hath made ſure for them that heavenly inheritance after time, and alloweth them the comfortable expectation of it in time: for, this exhortation to Believers, is inferred upon their confidence, Wherefore (Beloved) ſeeing ye look for ſuch things, be diligent, &c. 2. They who have an approven and well-grounded confidence of Heaven, are ſo ſubject to lazineſſe in their duty, and thereby in hazard to loſe or weaken their aſſurance, which is only maintained in the way of diligence, 2 Pet. 1.10, 11. that they have much need to be frequently rouſed up by the word of exhortation, to diligence in their duty: for, it is thoſe whoſe confidence of Heaven the Apoſtle queſtioneth not, but ſuppoſeth to be well-grounded, whom he doth here (as often before) exhort to give diligence. 3. It is not unlawful for the Lord's People to look upon the excellency of the reward which free-grace hath prepared for them, and thereby to provoke their own hearts to diligence in their duty: Though the reward be neither the main, nor the only motive of a Chriſtian to his duty, Yet it is one that may warrantably be made uſe of, as here the Apoſtle doth, Wherefore (Beloved) ſeeing ye look for ſuch things, (to wit, the new Heavens and the new Earth, ſpoken of in the former verſe) be diligent. 4. The main thing whereabout Chriſtians diligence ought to be exerciſed, is, The waſhing away of the ſpots of their by paſt guiltineſſe, by the frequent application of the Bloud of Chriſt, and the changing of their polluted natures, whereby they are inclined to defile themſelves further, by the vertue of the Spirit of Chriſt; both which may be comprehended in this, without ſpot, and blameleſs, which is here holden forth as the object of Chriſtians conſtant and ſerious diligence. 5. Although there be now many ſpots, and much to blame in the beſt, who may, ſo long as they are in time, cry, Uunclean, unclean; Yet theſe p. 352who get grace to be ſeriouſly diligent (as the word here ſignifieth) in imploying of Chriſt for pardon of by-paſt guiltineſſe, and for ſtrength in the battel againſt ſin for time to come, ſhall be found by Him when He cometh without ſpot, and blameleſs. 6. Much ſweet peace and quietneſs when Chriſt cometh, whether at death or judgment. will be found in the ſpirits of thoſe who make it their ſerious work in time, to have their daily guiltineſſe waſhen away by the application of the Bloud of Jeſus, and their filthy natures changed by the power of His Spirit; and, on the contrary, much fearful unquietneſſe, and bitter anxiety will be at that time in their hearts who carry their unpardoned guilt, and unrenewed nature, to their end with them, without any ſerious diligence for removal of either: for, the words in the Original are, That ye being without ſpot, and blameleſſe, may be found by Him in peace; importing that theſe, and none but theſe, will have peace when He cometh. 7. The thoughts of that peace which diligent Believers will have at Chriſt's coming, and of that unquietneſſe which will be then in the hearts of others, ought to provoke all that love their own peace, to much diligence, in making uſe of Chriſt for pardon of ſin, and victory over it: for, the Apoſtle maketh this an alluring motive to diligence, that ſuch, and none elſe, ſhall be found in peace, without ſpot, and blameleſſe.

Verſ. 15. And account that the long-ſuffering of our Lord is ſalvation, even as our beloved brother Paul alſo, according to the wiſdom given unto him, hath written unto you.

The fourth uſe of the former doctrine, both anent the delay of Chriſt's ſecond coming, and the manner thereof, is, For upſtirring of the Lord's People ſeriouſly to ponder, what work the Lord is about while His ſecond coming ſeemeth to be delayed, to wit, the working and promoting of ſaving grace in His own, and fitting of them for that eternal ſalvation which He is to bring with Him, p. 353for which work, time and pains are neceſſary; and this uſe the Apoſtle beareth-in upon them, as a thing that had been much preſt, from the ſame ground, upon theſe ſame Hebrews, by the Apoſtle Paul, of whom he ſpeaketh with much love and reſpect, as a man dear to him, and faithfull according to his talent. Hence Learn, 1. The way to quiet our hearts under the delay of the performance of promiſes, is, to have them much exerciſed with the conſideration of that work which the Lord is about during the delay, how much it ſerveth for the advancement of our ſpiritual and eternal welfare: for, this way would the Apoſtle have the Lord's People to lay their reckoning, that every dayes ſparing of the world is given to them for making faſt-work of their peace with God, and fitting of them for glory, that ſo their hearts might be quieted under the delay, And account that the long-ſuffering of the Lord is ſalvation. 2. Theſe Truths which have been often, and by ſeveral of the Lords Miniſters, harmoniouſly preſt upon the Lords people, ought to have a ſpecial weight with them, as being atteſted by many witneſſes, to be the mind of God, more fully cleared, and offered with a new reliſh, from ſeveral hands: for, by this the Apoſtle bears-in the ſtudy of holineſs and preparation for the day of judgment, that both he and the Apoſtle Paul had agreed in ſubſtance upon the uſe that was to be made of the doctrine of Chriſt's ſecond coming; Even as our beloved brother Paul alſo hath written. 3. All the faithfull Miniſters of Chriſt ought to be ſo far from lifting up themſelves above their fellow-labourers, or leſſening the reputation of their perſons and labours among the Lords People, even although their fellow-labourers be in ſome things inferiour to them or differing from them; yea, and have ſharply rebuked them for their failings, That by the contrary, they ought to entertain, and to expreſſe love and eſteem of them, and to conciliate reſpect to them, and to their gifts and labours among the Lord's People … for, this Apoſtle, who had the advantage of Paul in the priority of his calling to the Miniſtery, and acquaintance p. 354with Chriſt in the fleſh, whom Paul had withſtood to the face, and whoſe failings he had regiſtred in one of his Epiſtles, Gal. 2.11, 14. doth not lift up himſelf above Paul, nor labour to weaken his eſteem, but doth write of him as his equal, beloved by him, and faithful according to his gifts, and doth commend his Writings as uſeful for this people, Even as our beloved brother Paul alſo, according to the wiſdom given unto him, hath written. 4. The Lord hath not given a like meaſure of gifts and qualifications for His Service to all his faithful Servants, but to ſome moe, to ſome, fewer talents, that every one may make uſe of another, and none may expect fulneſſe but in Chriſt Himſelf: for, that there were diverſe meaſures, even among the Apoſtles, is imported in this, that Paul, according to the wiſdom given unto him, hath written. 5. Whatever meaſure of gifts or graces any have more than another, it is a free gift of God's, and therfore ought to be humbly and thankfully poſſeſt, and carefully imployed for His honour, who ought to be acknowledged as author of theſe gifts, not only by thoſe that have them, but by every one who doth diſcern them in others: for, while this Apoſtle ſpeaketh of Paul's wiſdom, He calleth it the wiſdom given him. 6. It is the prime commendation of a faithfull Miniſter, that he hath faithfully imployed his meaſure, whether it be leſſe or more, in ſerving Chriſt, and doing good to the ſouls of His People: for, here it is Paul's commendation, that according to the wiſdom given him, he hath written. 7. Although it be the duty of one faithful Miniſter to keep up the credit of another among the People, Yet ought their commendations one of another to be in ſobriety, ſuch as may not detract from the due eſteem of thoſe whom they do not commend, and ſuch as may lead peoples thoughts above them that are commended, to God as the author and free-giver of any thing commendable in them: for, this Apoſtle doth ſufficiently commend Paul & his Writings, while he ſaith of him, According to the meaſure given him, he hath written. 8. Although it be both the ſin, and p. 355the character of falſe teachers, to ſteal the words, and leſſen the eſtimation of other miniſters that are more in eſteem than themſelves, that thereby they may cloak their own lazineſſe, and want of God's calling, Jer. 23.30. Yet it is very lawfull, and the duty of the moſt eminent Miniſters of Chriſt, to make uſe of the Gifts and Writings of their Fellow-labourers, for clearing of the Truth to themſelves and others, and ſometimes to cite their teſtimony for gaining the greater credit to Truth with people: for, ſo doth this Apoſtle here, who not only preſſeth the ſame Truth that Paul had preſt, but is not aſhamed to a vow that he had peruſed Pauls Writings to thoſe Hebrews, as alſo all the reſt of his Epiſtles, wherein he had found that which did agree with his doctrine, Even as our beloved brother Paul hath alſo written. 9. Although the Apoſtle Paul hath not put his name to that Epiſtle to the Hebrews, which is extant in the New Teſtament, either becauſe he was hatefull to the unconverted Jews, or ſuſpected by weak Converts, who were too much addicted to the Levitical Law; or, becauſe he was ſufficiently known and of unqueſtioned authority with the ſtronger ſort; Yet this place of Scripture putteth it out of doubt, that he is the Author thereof: for, it is clear that this Apoſtle writeth both his Epiſtles to the Twelve Tribes, by comparing 1 Epiſt. 1.1. and 2 Epiſt. 1.1. with 1 Epiſt. 2.12. and here he aſſerteth that Paul alſo had written to them; which writing of Paul's can be no other than that Epiſtle to the Hebrews which is extant, 1. Becauſe the purpoſe in Paul's writing, to which this Apoſtle here relateth, is clearly held forth there in Heb. 10 35, 36. 2. Becauſe that which this Apoſtle ſpeaketh in the following Verſe, concerning the difficulty of underſtanding ſome paſſages in Paul's writing, doth eſpecially agree to that Epiſtle; And 3. becauſe that writing of Paul's to the Hebrews, whereof this Apoſtle here ſpeaketh, cannot be ſuppoſed to be loſt, except we would reflect both upon the providence of God, and upon the fidelity of thoſe to whom the Oracles of God were committed, Rom. 3.2. p. 356whoſe faithfulneſſe in that matter, the Lord hath never challenged; Even as our beloved brother Paul hath written unto you.

Verſ. 16. As alſo in all his Epiſtles, ſpeaking in them of theſe things, in which are ſomethings hard to be underſtood, which they that are unlearned and unſtable wreſt, as they do alſo the other Scriptures, unto their own deſtruction.

The Apoſtle, having confirmed his doctrine from Pauls Epiſtle to the Hebrews, taketh occaſion to commend all the reſt of his Epiſtles, as confirming the ſame Truth; and withall removeth a prejudice, which hath been at that time rife, againſt Pauls Writings, as dark and obſcure, ſhowing that there were only ſome few things in his Writings hard to be underſtood, which none but unhumbled and wanton ſpirits would pervert and miſtake, as they would do much more of the Scripture, to their own damnation. Hence Learn, 1. Although the frequent preſſing of neceſſary Truths upon People, be oftentimes a burden to their corrupt nature, Jer. 23.33. Yet muſt not the Lord's Miniſters weary to repeat and inculcate one and the ſame Truth to them, not knowing when life and power from God may accompany that Truth to their heart, which hath been often told them before, and as often ſlighted by them, See Philip. 3.1. for, this Apoſtle preſſes the ſame Truth upon the Hebrews, which he knew Paul had preſt before upon them, and upon all others in all his Epiſtles, which were all intended for the common good of the whole Church in all ages; As alſo in all his Epiſtles ſpeaking in them of theſe things. 2. It hath pleaſed the Lord ſo to expreſſe ſome parts of His Mind in His Word, that the ſharpeſt-ſighted will not at the firſt, nor eaſily take up the meaning thereof, that all that ſtudy the Scriptures, may be made humble in the ſenſe of their own blindneſs, earneſt in imploying Chriſt for His Spirit, and may be quickned to pains in meditation, comparing one Scripture with another, and the uſe of other commanded means, that after the uſe of all, any inſight they get in p. 357places formerly dark to them, may be the more eſteemed of: for, there is in Paul's Epiſtles ſome things hard to be underſtood. 3. Although no man without ſpecial illumination from God, can ſavingly take up any Truth revealed in Scripture, 1 Cor. 2.14. Yet i… there much of the Lord's mind revealed therein, in it ſelf plain and eaſie to be underſtood, by them who humbly depend upon Chriſt's teaching in the uſe of His own means: So that the ſimpleſt, who deſire to know as much as may ſave and comfort their ſouls ought not to be hindred or diſcouraged in the ſtudy of the Scriptures, In which (the Apoſtle ſaith only) there are ſome things hard to be underſtood, importing that there are therein many things plain, and ſuch as may be eaſily underſtood. 4. Thoſe Truths which are moſt darkly propounded in Scripture, are not impoſſible to be underſtood, if men would ſeriouſly exerciſe their wit about them, and humbly imploy Chriſt for underſtanding, as the Saints have done, Pſal. 119.33, 34, 97. for, the Apoſtle ſaith only, there are ſome things hard (importing, not only that there are many things plain, but alſo that there is nothing impoſſible) to be underſtood. 5 Although humane learning, being ſanctified in the uſe thereof, may prove a bleſſed mean of fitting men for the ſervice of God, Dan. 1.17. Act. 7.22. and 22.3. Yet it is not ſo much the want thereof, nor yet any obſcurity that is in the Scriptures, which cauſeth men dangerouſly to miſtake and wreſt the Word of God, as that men will not become humble Diſciples of Chriſt, renouncing their own wit, and giving themſelves up to Chriſt's teaching: for, the word here in the Original, Unlearned, is not that which is made uſe of in Scripture, Act. 4.13. to ſignifie the want of humane litterature, but it is a word that ſignifies to be undiſcipled, or not taught by Jeſus Chriſt; in which ſenſe, they that are unlearned do wreſt the Scriptures. 6. Another ſpecial cauſe of wreſting and miſtaking theſe things in Scripture which are hard to be underſtood, is, That men labour not to fix themſelves in the knowledge, love and practice of Truths that p. 358are plain, but have their hearts diſtracted with the cares and pleaſures of this preſent world: for, it is they that are unstable in this ſenſe, that wreſt the Scriptures. 7. To wreſt the Scriptures, is, to endeavour to force them to ſpeak contrary to the intent of the Spirit that endited them, in defence of vile errors or profane practices: for, there is a metaphor in the word, which is tranſlated wreſt, taken from thoſe who by tortures labour to compel the innocent to ſpeak againſt their mind. 8. They that wreſt one plate of Scripture, will readily wreſt many moe, there being a connexion between one error and another, as there is between one Truth and another: for, they that wreſt Paul's Epiſtles, they wreſt alſo other Scriptures. 9. The hazard of mens forcing a ſenſe of their own upon the Scriptures, contrary to the mind of the Spirit that endited them, is no leſſe than the everlaſting deſtruction of them that do it: for, they that wreſt the Scriptures, do it to their own deſtruction.

Verſ. 17. Ye therefore, Beloved, ſeeing ye know theſe things before, beware leſt ye alſo being led away with the error of the wicked, fall from your own ſtedfaſtneſſe.

The fifth uſe of the Apoſtle's former doctrine, is an exhortation to conſtancy. The ſum whereof is, That ſince they had been clearly forewarned of their ſpiritual dangers, and informed concerning the remedies thereof, they ſhould be the more wary, leſt they be drawn away from that way of Truth and Holineſſe wherein they had been, through the Lord's grace, in ſome good meaſure eſtabliſhed. Hence Learn, 1. Clear forewarnings of ſpiritual dangers, and informations concerning the remedies thereof, do lay upon the Lord's People ſtrong obligations to watchfulneſſe; it being a great aggravation of their guiltineſſe, if after theſe, they be inſnared: for, the Apoſtle maketh the fore-knowledge they had of theſe things by his former doctrine, a ſpecial motive to watchfulneſſe, Wherefore, Beloved, ſeing ye know theſe things before, p. 359beware. 2. There is no error nor temptation ſo groſſe that hath overtaken others, whereof thoſe that are dearly beloved of God and His Saints, ought not to entertain ſo much fear, as to make them very ſtrict in watching, leſt they be enſnared with the ſame, conſidering that there is a friend to theſe in their unmortified part; Beloved, beware leſt ye alſo be led away with the error of the wicked. 3. Although the Lord's People can neither totally, nor finally fall away from Truth or Holineſſe, Joh. 17.11, 12. Yet thoſe who have been in ſome good meaſure eſtabliſhed in the knowledge of the Truth, and practice of holy duties, may for a time, and in a great meaſure, fall from both; as is imported in this warning, Beware leſt ye alſo being led away with the error of the wicked, fall. 4. The poſſibility of Believers falling for a time, ſhould provoke them to much circumſpection, and, as the word here ſignifieth, to keep very ſtrict watch over themſelves, which exerciſe the Lord hath appointed to be a ſpecial mean of His Peoples preſervation, Beware leſt ye alſo being let away with the error of the wicked, fall. 5. The Lord's People have a ſtedfaſtneſſe proper to themſelves, which no hypocrite can attain unto, whereby they do adhere to the Truth and Way of Chriſt, not for the applauſe or example of others, or any worldly advantage whatſoever, but becauſe their minds are enlightened to know, and their hearts renewed to believe and love the Truth for its own worth, and for his authority that revealeth it: for, the words in the Original are, Beware leſt ye fall from your own proper ſtedfaſtneſſe.

Verſ. 18. But grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt: to Him be glory both now and for ever. Amen.

The ſixth and laſt uſe of the former doctrine, is an exhortation to the ſtudy of a continual growth and progreſs in grace and knowledge: and this the Apoſtle preſſeth, as a ſpecial mean to attain to that which he preſt in p. 360the former uſe, to wit, ſtedfaſtneſſe; and cloſeth with a ſong of praiſe to Jeſus Chriſt. Hence Learn, 1. It is not enough for the Lord's People to maintain that meaſure of grace which they have already attained; but they muſt labour to find the lively exerciſe and daily growth of every grace: for, the Apoſtle, having exhorted to ſtedfaſtneſſe in what they had already attained, doth adde this, But grow in grace. 2. Growth in grace is a ſpecial preſervative from apoſtaſie, there being no poſſibility to keep what we have attained, except it be improven, and be upon the growing hand, Mat. 25.29. for, this exhortation is added to the former, as a ſpecial mean of attaining to ſtedfaſtneſs, Grow in grace, &c. 3. They that would have grace to thrive in their hearts, muſt labour for a daily increaſe of knowledge in their minds concerning Chriſts ſoveraignity, His offices, and the benefits we have by Him: for, as growth in grace is here preſt as a ſpecial mean to ſtedfaſtneſs, ſo growth in knowledge is preſt as a ſpecial mean of attaining to growth in grace; But grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt. 4. It is the duty of all who have any right thoughts of Chriſt, to break forth ſome way in His praiſe, and to aſcribe glory to Him, who, being the Soveraign Lord of Heaven and Earth, is become the Saviour of ſinners, and hath cloathed Himſelf with Offices anſwerable to all their neceſſities, as is imported in the names of Chriſt that are here: for, the Apoſtle, that knew Him well to be ſuch a one, taketh up the ſong, which all that know Him ſhould follow and keep up in their hearts, To Him be glory. 5. Praiſe is a duty, wherewith all our other duties ſhould be cloſed, both for the help we find in them, and for the pardon we believe to obtain for our failings; upon both which grounds the Apoſtle cloſeth his Epiſtle with praiſe, To Him be glory. 6. Praiſe is an exerciſe, for the diſcharge whereof, not only all our time, but the long age or day of eternity, as the word here ſignifieth, is little enough; To Him be glory, both now and for ever. Amen.

FINIS.

End of the text · Alexander Nisbet, Exposition of the Two Epistles of Peter (1658)