A17384:1039
A commentary: or, sermons upon the second chapter of the first epistle of Saint Peter wherein method, sense, doctrine, and use, is, with great variety of matter, profitably handled; and sundry heads of divinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.
London: printed by Humphrey Lownes for George Latham, 1623London: printed by Humfrey Lownes for George Latham, 1623
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thirdly, thou must consider all the means thou hast had of amendment; God hath planted thee in his garden the Church, he hath commanded his vine-dressers to bestow the pains, and apply the means of growth to thee. If now thou be not fruitful, this will be pleaded against thee, which art still a barren figtree, Luke 13.6.
Thirdly, thou must consider all the meanes thou hast had of amendment; God hath planted thee in his garden the Church, he hath commanded his vine-dressers to bestow the paines, and apply the meanes of growth to thee. If now thou be not fruitfull, this will be pleaded against thee, which art still a barren figtree, Luke 13.6.
Fourthly, it increaseth thy disobedience, that thou hast been guilty of divers heinous, and foul evils, as if thou have been a drunkard, a filthy person, a blasphemer of the name of God, a man of blood, or the like.
Fourthly, it increaseth thy disobedience, that thou hast beene guilty of diuers hainous, and fowle euils, as if thou haue beene a drunkard, a filthy person, a blasphemer of the name of God, a man of blood, or the like.
Fifthly, the continuance in sin: thou hast long abused the patience of God, and this heaps ⟨p. 233⟩coals of further indignation against thee, Rom. 2. 4, 5. and the rather because thy heart hath been to sin ever: for there is in the heart of unregenerate men, a desire to sin for ever, and it is a grief to them to think, that at any time they should not be able to live in sin still.
Fiftly, the continuance in sinne: thou hast long abused the patience of God, and this heapes ⟨p. 233⟩coals of further indignation against thee, Rom. 2. 4, 5. and the rather because thy heart hath beene to sinne euer: for there is in the heart of vnregenerate men, a desire to sin for euer, and it is a griefe to them to thinke, that at any time they should not be able to liue in sinne still.
Sixthly, thou hast offended against thine own vows and covenants, and the promises thou hast made to God, both in baptism and the communion, and in other passages of thy life.
Sixtly, thou hast offended against thine owne vowes and couenants, and the promises thou hast made to God, both in baptisme and the communion, and in other passages of thy life.
Seventhly, it increaseth thy offence, that thou hast dealt wickedly in the land of uprightness, Isaiah. 26.11. There thou hast offended, where thou hast had the example of the godly to show thee a better course. It is ill to sin any where, though in Babel: but it is worse to transgress in Zion, or Jerusalem, even in the glorious Churches of Jesus Christ.
Seuenthly, it increaseth thy offence, that thou hast dealt wickedly in the land of vprightnesse, Esay. 26.11. There thou hast offended, where thou hast had the example of the godly to shew thee a better course. It is ill to sinne any where, though in Babel: but it is worse to transgresse in Sion, or Ierusalem, euen in the glorious Churches of Iesus Christ.
Eighthly, thy incorrigibleness adds to the heap of sin: though the Lord hath afflicted thee, yet thou hast not learned obedience by the things thou hast suffered, but thou hast made thy heart like an adamant, so as thou wouldst not return, Jerem. 5.2, 3.
Eightly, thy incorrigiblenes addes to the heap of sinne: though the Lord hath afflicted thee, yet thou hast not learned obedience by the things thou hast suffered, but thou hast made thy heart like an adamant, so as thou wouldst not returne, Ierem. 5.2, 3.
Ninthly, it is yet more, that thou hast been so far from reforming thine own life, that thou hast scorned and reproached the good conversation of the godly, thou hast spoken evil of the good way of God.
Ninthly, it is yet more, that thou hast beene so farre from reforming thine owne life, that thou hast scorned and reproched the good conuersation of the godly, thou hast spoken euill of the good way of God.
Thus and many other ways may the sinner charge his own heart, and thereby prepare himself to return to the Lord, while there is yet ⟨p. 234⟩hope. For if thou wouldest return with all thy heart, and take unto thee words, and confess thy sins, and pray for forgiveness, and mourn before the Lord, and turn away from thy own wickedness; the Lord would show mercy, and the obedience of Christ would heal thy disobedience, and God would love thee freely, and the blood of Christ would cleanse thee from all thy sins, Hosh. 14. Isaiah 55.7. 1. Joh. 1.7. and while it is yet to day, the Lord sendeth to thee, and beseecheth thee to be reconciled, 2. Cor. 5.19, 21. Consider, that God hath been with thee all this while, having sent many others to hell for their sins, and there is hope of forgiveness: the Lord hath received great offenders to mercy, as the Israelites, that often fell away from him, Judges 10. and Mary Magdalene, and Peter, and David, and the thief upon the Cross: Consider, that God hath offered thee thy pardon in the Sacrament: Fear the Lord therefore and his goodness, and return with all thine heart, and iniquity shall not be thy ruin.
Thus and many other wayes may the sinner charge his owne heart, and thereby prepare himselfe to returne to the Lord, while there is yet ⟨p. 234⟩hope. For if thou wouldest returne with all thy heart, and take vnto thee words, and confesse thy sinnes, and pray for forgiuenesse, and mourne before the Lord, and turne away from thy owne wickednesse; the Lord would shew mercy, and the obedience of Christ would heale thy disobedience, and God would loue thee freely, and the bloud of Christ would cleanse thee from all thy sinnes, Hosh. 14. Isaiah 55.7. 1. Ioh. 1.7. and while it is yet to day, the Lord sendeth to thee, and beseecheth thee to be reconciled,
Hitherto of their sin: their punishment follows; and so first upon their rulers and leaders, in these words: The Stone which the builders refused, is become the Head of the corner.
Hitherto of their sinne: their punishment followes; and so first vpon their rulers and leaders, in these words: The Stone which the builders refused, is become the Head of the corner.
Which words are taken out of Psal. 118.22. where they are used by the Prophet David, and here quoted by the Apostle Peter.
Which words are taken out of Psal. 118.22. where they are vsed by the Prophet Dauid, and here quoted by the Apostle Peter.
The words have a double sense: for, they did concern both David and Christ. As they concerned David, this was the meaning: that Though ⟨p. 235⟩the Nobles and Courtiers did despise, and reject, and oppose David; yet such was God's providence, that the man whom they rejected, GOD made King of Israel, and the chief stay & support of that State.
The words haue a double sense: for, they did concern both Dauid and Christ. As they concern'd Dauid, this was the meaning: that Though ⟨p. 235⟩the Nobles and Courtiers did despise, and reiect, and oppose Dauid; yet such was God's prouidence, that the man whom they reiected, GOD made King of Israel, and the chief stay & support of that State.
Now, for this sense of the words, divers things may be noted.
Now, for this sense of the words, diuers things may be noted.
First, that God •ath raised up great men in the Common-wealth, for this end, that they might seek the public good, and employ their labours for the building up and prosperity of the State. Which should both teach great men to think of their duties, and the accounts they must make to God: as also it should teach the people to pray the more heartily for them, and to obey them in all lawful things.
First, that God •ath raised vp great men in the Common-wealth, for this end, that they might seek the publick good, and imploy their labours for the building vp and prosperity of the State. Which should both teach great men to think of their duties, and the accounts they must make to God: as also it should teach the people to pray the more heartily for them, and to obey them in all lawfull things.
Secondly, we may hence gather the imperfection of all humane things. For, in that earthly Kingdoms need building up still, it shows, that they attain to no perfection, but at the best are still in progress.
Secondly, we may hence gather the imperfection of all humane things. For, in that earthly Kingdomes need building vp still, it shewes, that they attain to no perfection, but at the best are stil in progresse.
Thirdly, that many times great men wilfully oppose the right, and set themselves against the righteous, and resist the will of GOD. Which should teach us, not to place our confidence in the great men of this world, nor to be always led by their example in opinions.
Thirdly, that many times great men wilfully oppose the right, and set themselues against the righteous, and resist the will of GOD. Which should teach vs, not to place our confidence in the great men of this world, nor to be alwaies led by their example in opinions.
Fourthly, that God will find out the wickedness of great men, and bring them to confusion. God accepts not persons: he hateth sin in great men, as well as in mean men, and will cross and confound their godless and ungodly coun•els.
Fourthly, that God will finde out the wickednes of great men, and bring them to confusion. God accepts not persons: hee hateth sin in great men, as well as in mean men, and will crosse and confound their godlesse and vngodly coun•els.
