2 Peter 1:12

I Acknowledge to your comfort, that you know and performe in some measure these commended duties; and have made a good progresse in them. Yet though you be confirmed, I will not so give you over, and leave you to your selves; for there is danger of relapsing, but will diligently solicite your memories, and incite your affections, to a more zealous observation of them. I doe not confirme you, as if you were wavering; but only admonish you, as being established in the truth. The gravitie and weight of the businesse requires it: in a matter of such consequence, admonitions are never superfluous. Abundans cautela non nocet; Therefore let it not seeme tedious unto you.

This verse is spent upon the Pastor and the people: and therefore to be applied to the Preacher and the Parish. I will not be negligent to remember you of these things; there is the Ministers duty. You must know them, and be established in the truth; there is your duty. It is easily distinguished into the Pastors Informing, and the Peoples Performing: his Preaching, and their Practising: his Diligence, and their Obedience.

In the former we may note his Pietie; desirous to bring them to the prementioned kingdome. Vigilancie; admitting no neglect of their soules; what discouragements soever affront him. Modestie; professing, that he doth rather remember them, than teach them. Fidelity; he will doe it Alwayes, without wearinesse of that may tend to their edification and comfort. Sinceritie; hee doth not incite them to vaine and unnecessary things, but These things that build them up to salvation.

In the other part, which is their Proficiencie, we have commended their Illumination; They knew these things. Confirmation; They are established in the truth.

Wherefore, διὸ, for this cause: this the first praise of his Diligence, the foundation wheron it is grounded; which is derived from the precedent verse. Because the foundation of eternall life is to be laid here, and in this life an entrance must be made to that everlasting kingdome, or there will be no fruition hereafter: Therefore I will take all possible paines to prepare your soules for it. Now it is certaine, that the foundation of Eternity is to be laid in this life: the proposition is proved by Saint Paul, Laying up in store for themselves a good foundation against the time to come, 1 Tim. 6.19. that they may lay hold on eternall life. The state future followes the former; as the upper building followes the foundation. If we live ill, that is a bad foundation: if we live well, that is a good foundation. Luke 19.9. This day is salvation come to this house. This day, for it must come in the day of Grace, or it will not come in the day of Glory: now, or never. The penitent malefactor might say to Christ; Hodie es mecum in Patibulo; To day thou art with me on the Crosse: and Christ sayes to him, Hodie eris mecum in Paradiso; To day thou shalt be with me in Paradise. If Christ first be with us below, then shall wee also be with Christ above. The Kingdome of God must first come into thy heart, before thy heart can come into the Kingdome of God. A wicked life doth (even on earth) make an entrance into that lower kingdome of darknesse. Interiour darknesse begins exteriour darknesse, inferiour darknesse. Iohn 3.18. Hee that beleeveth not, is condemned alreadie. Act. 8.23. Thou art now in the gall of bitternesse, and bond of iniquitie. As God said to Abimelech, Gen. 20.3. Thou art but a dead man. Sinne is the very threshold of hell, and the Fewell of that unquenchable fire: Prov 5.5. her very steps take hold on hell. Mis-livers, and mis-beleevers; next them stands hell. So faithfull goodnesse hath one foot already in heaven: therefore looke to thy life; for he must goe out of this world by the mortification of the flesh, that shall come to heaven by the vivification of the Spirit. Such is Gods mercy to us; that we who have deserved punishments externall on bodie, internall on conscience, eternall on both; should not onely scape these, but have in present a gracious entrance into blessednesse. But alas, we see our wretchednesse, we doe not see our blessednesse: we know that a picture but begun, is not of perfect beautie: let us tarry till God hath finished his worke. 1 Iohn 3.2. We are now the Sonnes of God in grace and peace, we shall be the sonnes of God in glory.

I will not be negligent.] οὐκ ἀμελήσω. This is the second praise of his diligence: it is well furthered by his Sedulity. Negligence of good duties is in all men damnable, in a Minister execrable: in others robbery, in us Sacriledge. Cursed is hee that doth the Lords businesse negligently, saith the Prophet. God was so carefull to avoid negligent Ministers under the Law; that the Levites were to beare no office till five and twenty, and to cease againe at fifty: not sooner than the first age, Propter imbecilitatem mentis; For the disability of their minde: not longer than the latter terme, Propter infirmitatem corporis; For the infirmitie of their bodie. There is not a Calling of a greater labour: Qui temerè eligit, non intelligit; He that rashly chuseth it, never understood it. If a man knew the weight of it, it would take away his stomacke. It brings a man from a quiet, to a laborious life: I have much adoe to look to my own soule, August. how shall I look to the soules of others? It is indeed lawfull to sue to be in the Ministery; 1 Tim. 3.1. as Paul sayes, If any man desire the office, he desireth a good work: it is then lawfull to desire, therefore lawfull to expresse that desire. But let him thinke of the Account: Hebr. 13.17. To watch for soules, as one that must give account. Some have observed upon CHRISTS calling of those foure Apostles, in the 4. of Matthew; Simon, Andrew, Iames, and Iohn. That Simon signifies Obedient; Andrew, Couragious, Iames, a Supplanter: and Iohn, the Grace of God. And that a Minister of the Gospell should be accordingly qualified: he must be obedient as Simon, couragious as Andrew, and a supplanter of sinne as Iames, and manifest the power of the grace of God as Iohn. There belong to him, Infusion, Diffusion, Effusion, and power of Confusion. Infusion of knowledge, diffusion of grace, effusion of doctrine, confutation of error. Saint Paul was so diligent in this office, that he was called The winged Husbandman: one writes of him, that Terra citius deficeret; quàm studium praedicandi the earth might sooner have wanted roome for him, than he neglected through the earth preaching. Now, too many make the Ministerie, a matter of Policie to raise themselves; and once gotten up, though no Bishop suspend them, they put themselves to silence: ambition shuts up many lippes. They see and say, that a paineful Teacher seldom comes to preferment. Therefore they wil only raise themselves by silence. When Aristodemus bragged how great a fee he had got for speaking Demosthenes answers; say nothing foole, I had more for holding my peace. Thus such an one thinkes to speed; and therefore his motto is, Sibi & musis. But a good Minister is not negligent, either in his penne or tongue, his tongue is the penne of a ready writer, and his penne is the tongue of a ready speaker. It is the negligent fashion, Ditescere, pinguescere, segnescere: to grow rich, to grow fat, to grow lazy. When the fish is caught, to cast away the nette: to starve the flocke, when they have shorne the fleece. But negligence can never befall him that is truely called of CHRIST.

To put you in remembrance:] this is the third praise of his diligence, to fasten it in their memories. We must often be stirred up; Line added to line, and precept upon precept: here a little and there a little. Some would have rare Sermons, and those excellent ones: yet they can receive the doctrine but by drops, not by flouds. For whatsoever is received, is received according to the capacitie of the receiver. Others would have frequent Sermons though they be meaner. And this course is better, for we need continuall remembrancings. It is no hard matter to produce, Eliphanti partum, a yeares bird; to study up one rare Sermon in three moneths: such Sermons are for Courts. The Emperour that gave silver to his souldiers, was taxed by others that gave gold: but he answered, I did it of purpose, that all might have some: for it is better all should goe away with peeces of silver, than a few onely with peeces of gold. Indeed every minister is not a Preacher: all cannot say with Paul, 1 Cor. 1.17. I was not sent to baptise, but to preach. To the building of the Tabernacle there went not onely purple, but goates haire; yet are all Remembrancers of us in their places. We have many remembrances, God blesse us in the honest use of them. Other countries have larger bounds, goodlier buildings, stronger bulwarkes, richer soiles, onely England hath the best Pulpits. O that I could also adde, that England hath the best conversations! could I what streete passe through, but some monstrous and manifest sin would give me the lie? We have many that heare the word all their daies: yet being questioned concerning their faith on their death beds, they answer as Ahimaaz to David, 2 Sam. 18.29. I saw a great tumult, but I knew not what it was: so they would say; I heard a great noise, but I never knew what it meant. Some know the way twice on the Sunday to Church, yet hardly learne there to know the way to heaven. But to your dutie anon, first look we to performe our owne. For a Minister to neglect this office of Remembrance, is to make the divell beholding to him: the negligence of the Priest is the injurie of the people, Hieron, Detrimentum pecoris, ignominia Pastoris. As the dammage of the flock, is the shame of the Shepheard. Now the Lord remember us to remember you, and remember you to remember him; and forgive the forgetfulnesse of us all.

Alwaies to remember you. This is the fourth praise of his diligence, which shewes it to bee well followed; wherein we noted his Fidelitie, in the assiduitie of his Preaching. Now this dutie cannot be performed by any Minister of the Gospell, without a constant abiding among his owne. When we learne, that a president should be Resident. Some have their Poole lying in the Countrey, yet they are still angling about the Court. But they answer it with the Proverbe; no fishing to the sea, no service to the King. Indeed the Apostles were Vbiquitaries, but Ministers must be Residentiaries. Now there is a distinction of parishes and charges: therefore let every man Take heed to that flocke, over which the holy Ghost hath set him, Act. 20.28. And Paul left Titus in Crete, to ordaine elders to every Citie, Tit. 1.5. Residence is two-fold; Personall and Pastorall. It is not so much the Personall, as the Pastorall residence, that is required Iure divino. A Minister may be Pastorally resident, though not Personally; in watching over the peoples soules; and feeding them immediately by himselfe so much as he can, and mediately by as good as himselfe when he cannot. Another may be Personally resident, yet not Pastorally; when he is amongst them, and doth not diligently preach unto them. There may be a just non-residence, when the Church hath imployed a man about publike busynesse. Yea, it may be also just; when it is necessary; Pro vita & viatico; for the recoverie of health, or needfull maintenance, to keep himselfe from hunger and unrelieved penurie: nature it selfe allowes it. Herein every mans owne conscience is his best direction. But they that preach altogether by an Atturney, are like to be saved altogether by an Atturney. As they wholy feed the flocke Per vicarios, by their deputies: so shall they goe to heaven Per vicarios, by their deputies. Some cannot endure to be resident in any place: but he that loves to be a runnagate, not seldome proves a runnagate: the wandring starre is swoop’d downe by the dragons taile, not fixed by the hand of CHRIST, Alwayes. The businesse of a Minister is like the Husband-mans, and that is compared to a ring, because it is endlesse. Esa. 62.6. I have set watchmen, which shall never hold their peace day nor night: yee that make mention of the Lord, keepe not silence: for Ierusalems sake we have no rest. Paul adjures Timothie to preach opportunè, importunè: ut obsecret, increpet, 2 Tim. 4.2. in season, out of season, to reprove, rebuke, exhort, with all long suffering. We read Matth. 13.25. that while men slept, the enemie came and sowed tares. Let the Preachers but sleepe a little, how quickely will Satan cast in the seed of errors! Let Moses be non-resident forty dayes, though he went to fetch the Law; yet in this while Israel hath calved an Idol. There is nothing more easy than to decline, if Christ set not watch-men over us, to put us alwayes in remembrance.

Of these things.] περὶ τούτων. This is the last praise of his diligence; whereby he hath fitted, directed, and applied it to matter of the best consequence. Herein we observed his Syncerity; These things, that is, such as may save your soules. He aimes at nothing, but that concernes their salvation. The Minister must not labour Pro stolida aurâ, nec pro solido auro; neither for praise nor for purse, but for conscience. Oportet esse Piscatorem, non decimarum, sed animarum: he must fish for soules, not for riches. Some fish without nettes, some with broken nettes, some with whole ones but not cleane, some have nets, whole, and cleane, but cast them not: others have nets but not cleane, and doe cast them, but not on the right side; They like well to fish, but only where they are sure with Peter, to draw up a fish with silver in the mouth. These are farre short of Saint Peters Integrity: they mind many things, but not These things. There are three things in the Ministery; Worke, Reward, and Honour: the good Minister embraceth the first, minds not the other, onely refuseth them not if they come. To desire it for the Honors sake, or for the wages sake, is not good. There is Desiderium boni, and Desiderium bonum: a desire of good, and a good desire. The thing may be good, yet is ill to desire it, if it be not fit for us, or we not fit to desire it. Simon Magus had a desire of good, but not a good desire; when he offered coine for the Holy Ghost. His intention damned his petition: Bern. which was to give money for it, that he might get money by it. Appetere ut praesis, malum est: appetere ut prosis, bonum est. To desire this office that we may be honoured in it, is corrupt: to desire it that wee may doe good by it, is honest, Bernard. Quoties praeesse desidero, Domino praeire cupio. So often as we seeke glory and greatnesse in the ministerie, we both mistake the office, for to be a minister is to serve; and we strive to be better than CHRIST, for he served. Indicitur ministratio, interdicitur dominatio. We are commanded to serve, we are forbidden to dominere.

Indeed there are too many that seeke Opes not Opus: not Officium but Beneficium; rather the Church-goods, than the Churches good. But let us aime at Gods glory, not our owne praise: let none of his honour cleave to our earthen fingers. Though spirituall fishers catch many soules, yet they must not ascribe it to themselves. This were, as the Prophet speakes. Hab. 1.16. To doe sacrifice to their net. Let us only mind These things: an honest heart is required in all men, especially in a Minister. When the Apostles were to chuse a twelfth into Iuda’s roome, from which hee had fallen by trecherous apostacie; they put it to God; Quia novit corda, because hee knew the hearts of men. Act. 1.24. Thou Lord, which knowest the hearts of all men, shew whether of these thou hast chosen. They spake not of understanding nor memorie, nor learning nor eloquence: but insisted only on the heart. Indeed the principall in Minister is an honest heart. A good wit for invention, doth well: a good Iudgement for disposition, well: a good memorie, a gracefull pronuntiation, a comely presence, all doe well: but the chiefe of al is a good heart. Diligence and painfulnesse, and patience are good; but it is the sincerenesse of heart that commends the rest. These things! I could be negligent, and not remember you: or remember you, and not Alwaies? or remember you alwaies, but not of These things: but this is the perfection of his holy diligence; ἀεὶ τούτων, to remember you alwaies of These things. Phil. 4.8. Whatsoever is true, or honest, or just, or pure, &c. let us all be diligent about these things. Luk. 2.8. The shepheards were a biding in the field, keeping watch over their flocke by night. As CHRIST at his first comming found the shepheards tending their flockes: so the spirit of God guide us, that we the Shepheards may be found well leading, and you the Flocke well following, at the second comming of Iesus Christ.

Though you know them, and be established in the present truth.]

The Apostle takes it as granted, that they understood these things already, and were constant in the assurance of the truth of them. A happy progresse! Oh that we could say so to our auditories: and as Paul, Rom. 7.1. Scientibus legem loquor, I speak to them that know the Law. But Nescitis? know you not? is a word often used by Saint Paul. Rom. 6.3. and in many other places; know you not? 1 Cor. 3.16.5.6.6.16. Is it possible that you have heard so much, and still remaine ignorant? Well, suppose you know; but are yee established in your hearts? If yes; Oh you are worthy to be commended, I will not withhold your just praise and acknowledgement. 1 Cor. 11.2. Now I praise you brethren. Other grounds have received showres, and conceived thornes, whose end is to be burned. Hebr. 6.9. But we are perswaded better things of you, such as accompany salvation. Faine would we be so perswaded of you also: but I feare then, our perswasion were better than our experience. 1 Cor. 15.34. For some have not the knowledge of God; I speake this to our shame. It were to our shame indeed, if we did not know God. As in countries where be the greatest plentie of fruites, they have the shortest lives; they doe so surfet on their abundance. So we have the greatest plentie of spirituall food, but we turne the fulnesse into loathing and contempt. We have the best Pulpits, but I cannot say we have the best lives. The Indians were the most beggarly and naked people, amongst whom was all the gold: so in the midst of Gods mercies, and the riches of grace; we are the most poore, naked, and miserable in our conversations. Which being true, our commendation must be turned into Commination: Our, In this we praise you; into, In this we praise you not, 1 Cor. 11.17. In this that I declare unto you, I praise you not. But if your mind be established in understanding, your heart in affecting, your life in obeying, blessed are you; your Minister shall praise you, the Church your mother will praise you, the Angels praise you, yea you shall be praised of CHRIST himselfe.

I come to the conclusion: this concession makes way for a further imposition. Though you know these things, and be established, yet you must admit a further confirming. So Paul insinuates to the Romans, Chap. 15. Ver. 14. I my selfe am perswaded of you, that yee also are full of goodnesse, filled with all knowledge, able to admonish one another. Well, be it granted, Ver. 15. Neverthelesse I have written the more boldly to you, as putting you in mind. Benè etiam currentibus addenda sunt calcaria: no man runs so fast, but he may need some spurring. Quamvis Sceva satis per te tibi consulis, & scis; Disco docendus adhuc. There is still something, that he would teach, and they should learne. So Ambros. Per hunc laudem provocat ad meliora: by praising the goodnesse they have, he provokes them to a greater degree and measure of it. Laudataque virtus Crescit, & immensum gloria calcar habet; saith the Poet. Vertue thrives by commendation, and glory is a spur to doe well. Acer & ad palmae [per se cur] sutus honores, Si tamen horteris, fortior ibit equas. The horse that would run well of his owne metall, doth yet mend his pace by the riders encouragement. The Apostles commendation is not to quiet them in the conceit of their owne sufficiencie, but to incite them to a further degree of sanctitie. The cessation of remembrancing may easily lapse us to forgetfulnesse. Thomas got such incredulitie by a little absence, that he was hardly brought to beleeve an evidence. Albeit his speech was Dubitantis, August. non negantis, the voice of one that doubted, not of one that denyed: yet we see when illumination is but a little dusked, how good men fal into blind errors. The Italians have a proverbe; It is good to be born wise, or borne twice. Surely we are first borne, in respect of heavenly wisdome, fooles: therfore we had need of a second birth: borne once to come into the world, and then borne againe to overcome the world. This is not done without continuall warring, and not that without continuall encouraging. We vowed in our Baptisme, not only to be CHRISTS souldiers, and to fight manfully; but so to fight perpetually and to continue this warre unto our lives end. Aut sors, aut mors. When Agamemnon said; victor timere quid potest? What can a conqueror feare? Cassandra answered, Quod non timet; That he doth feare. If the Minister doe not ring continually this alarme bell, you will forget to fight. Though you be established, you must thinke there will be some offering to shake you. Therefore a Christians resolution should be like king Alfreds: Si modo victor eras, ad crastina bella pavebas. Si modo victus eras, ad crastina bella parabas. If we conquer to day, let us feare the skirmish to morrow: if we be overcome to day, let us hope to get the victory to morow. When you have fought the maine battell, gotten the conquest, and are crowned with that triumphant wreath in heaven; as you blesse God for many things; so you will blesse him for this, that he gave you a good Remembrancer upon earth; such a Preacher as did alwaies set you forward to your eternall rest. The Lord faile not us and ours of such Remembrancers, till we all meete together in that high and everlasting glory.