A17384:1044
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.
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, 2. Cor. 5.19, 21. Consider, that God hath been with thee all this while, hauing sent many others to hell for their sinnes, and there is hope of forgiueness: the Lord hath receiued great offenders to mercie, as the Israelites, that often fell away from him, Iudges 10. and Mary Magdalene, and Peter, and Dauid, and the thiefe vpon the Crosse: Consider, that God hath offered thee thy pardon in the Sacrament: Feare the Lord therefore and his goodnes, and returne with all thine heart, and iniquity shall not be thy ruine.
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.
Fifthly, that God takes to himself the power to dispose of earthly Kingdoms, and to give Kings and Rulers at his own pleasure. It was the Lord's doing, and it was marvellous, that David should become the Head of the corner, Psal. 118.23. The Lord pleads it as a part of his sovereignty and prerogative, To set up Kings. By me Kings reign, Pro. 8. Which should teach Princes, and Judges, and Nobles, to do homage to God, and acknowledge him for their Sovereign, and therefore serve him with fear, Psalm 2. And it should teach the people to give honour, and tribute, and custom, and obedience, for conscience sake, to their Rulers, seeing the power that is, is of God, Rom. 13.
Fiftly, that God takes to himself the power to dispose of earthly Kingdomes, and to giue Kings and Rulers at his owne pleasure. It was the Lord's dooing, and it was maruellous, that Dauid should become the Head of the corner, Psal. 118.23. The Lord pleads it as a part of his soueraignty and prerogatiue, To set vp Kings. By me Kings raign, Pro. 8. Which should teach Princes, and Iudges, and Nobles, to doo homage to God, and acknowledge him for their Soueraign, and therefore serue him with fear, Psalm 2. And it should teach the people to giue honour, and tribute, and custome, and obedience, for conscience sake, to their Rulers, seeing the power that is, is of God, Rom. 13.
Now, as these words were understood in the case of David, so was David herein a type of Christ: and so the words are to be understood in the case of Christ also, as our Saviour himself applies them, Mat. 22. and as it is evident to be the meaning of the Apostle here.
Now, as these words were vnderstood in the case of Dauid, so was Dauid heerin a type of Christ: and so the words are to be vnderstood in the case of Christ also, as our Sauiour himselfe applies them, Mat. 22. and as it is euident to bee the meaning of the Apostle heer.
And it is the drift of the Apostle, to strengthen weak Christians against the scandal that might arise from the opposition of the Kingdom of Christ. For, it might trouble them, and amaze them, to consider how Christ was opposed by the Scribes and Pharisees, who were the great learned men of the time, and such as were eminent in the Church; and, in the account of the most men, were the chief persons that took care for Religion and the state of the Church, and did excel all other sorts, &c.
And it is the drift of the Apostle, to strengthen weak Christians against the scandall that might arise from the opposition of the Kingdome of Christ. For, it might trouble them, and amaze them, to consider how Christ was opposed by the Scribes and Pharises, who were the great learned men of the time, and such as were eminent in the Church; and, in the account of the most men, were the chief persons that took care for Religion and the state of the Church, and did excell all other sorts, &c.
Now, that this scandal might be removed, he shows in these words,
Now, that this scandall might be remoued, he shewes in these words,
First, that nothing did therein fall out, but what was the lot of David in his time.
First, that nothing did therein fall out, but what was the lot of Dauid in his time.
