A17384:1323
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.
Fifthly, the godly have received a kingdom, that cannot be shaken. Their kingdom is an everlasting kingdom, Heb. 12.28. But all the kingdoms of the world may be, and have been shaken, and will be ruined and end; whereas the godly that set out in sovereignty over lesser dominions, and with less pomp, yet increase so fast, till at length they attain the most glorious Kingdom in the new heavens, and new earth.
Fiftly, the godly haue receiued a kingdome, that cannot be shaken. Their kingdom is an euerlasting kingdome, Heb. 12.28. But all the kingdomes of the world may be, and haue beene shaken, and will be ruined and end; whereas the godly that set out in soueraignty ouer lesser dominions, and with lesse pompe, yet increase so fast, till at length they attain the most glorious Kingdom in the new heauens, and new earth.
First, for singular comfort to the godly: what account soever the world makes of them, yet here they see, what God hath ordained them unto: It matters not for the worlds neglect of them; for Gods Kingdom comes not by observation: and in particular it should comfort them in two causes. First, in matter of service, when they come to stand before the Lord, they must know, that they are honourable in Gods sight He respects them as so many Kings in his presence. Secondly, in the mortification of vices, they have received power & authority as Kings, ⟨p. 297⟩and therefore no rebellious conversation can so exalt it self, but it may be subdued. The oil of God is upon them: and what can the greatest Rebels do against the power of the King?
First, for singular comfort to the godly: what account soeuer the world makes of them, yet heere they see, what God hath ordained them vnto: It matters not for the worlds neglect of them; for Gods Kingdom comes not by obseruation: and in particular it should comfort them in two causes. First, in matter of seruice, when they come to stand before the Lord, they must know, that they are honourable in Gods sight He respects them as so many Kings in his presence. Secondly, in the mortification of vices, they haue receiued power & authority as Kings, ⟨p. 297⟩and therefore no rebellious conuersation can so exalt it selfe, but it may be subdued. The oyle of God is vpon them: and what can the greatest Rebels doe against the power of the King?
But secondly, withal here is terror to wicked men. For this is the privilege only of the godly; and it is certain, that wicked men are in Gods account as base, as the godly are honourable, they are thrust besides these thrones: And so both sorts of wicked men: For not only openly profane men are to be smitten with this terror, but also hypocrites. It is true indeed, that hypocrites act the parts of Kings: but they are only such Kings as Players are upon a stage, they speak of the words, or the words of Kings: but are not indeed. For they are by the wiser and better sort accounted as Rogues, and the scum of the people: even so are wicked men in Gods account, neither will their outward shows help them. For the Kingdom of God is tried not by words, but by the power of it, 1. Cor. 4.20. And withal unruly Christians may be hence checked, such as will not be ruled by their teachers: such were the Corinthians, they reigned without Paul, and their godly teachers. But the Apostle wisheth they were indeed Kings, or did indeed reign. Why bearest thou the name of a King, and canst not rule thy passions?
But secondly, withall heere is terror to wicked men. For this is the priuiledge onely of the godly; and it is certaine, that wicked men are in Gods account as base, as the godly are honourable, they are thrust besides these thrones: And so both sorts of wicked men: For not onely openly profane men are to be smitten with this terror, but also hypocrites. It is true indeed, that hypocrites act the parts of Kings: but they are onely such Kings as Players are vpon a stage, they speake of the words, or the words of Kings: but are not indeed. For they are by the wiser and better sort accounted as Rogues, and the scum of the people: euen so are wicked men in Gods account, neither will their outward shewes helpe them. For the Kingdom of God is tried not by words, but by the power of it, 1. Cor. 4.20. And withall vnruly Christians may be hence checked, such as will not be ruled by their teachers: such were the Corinthians, they raigned without Paul, and their godly teachers. But the Apostle wisheth they were indeed Kings, or did indeed raigne. Why bearest thou the name of a King, and canst not rule thy passions?
Thirdly, divers uses for instructions may be hence gathered: for,
Thirdly, diuers vses for instructions may bee hence gathered: for,
First, we should hence learn to honour poor Christians: They are spiritual Kings, as well ⟨p. 298⟩as the Kings of the earth: and we know, what a stir we would make to entertain the Kings of this world, Jam. 2.5.
First, we should hence learne to honour poore Christians: They are spirituall Kings, as well ⟨p. 298⟩as the Kings of the earth: and wee knowe, what a stirre wee would make to entertaine the Kings of this world, Iam. 2.5.
Secondly, we should hence be stirred up in desire after this Kingdom, to pray for it, that it may come, and that God would count us worthy of such a Kingdom, Math. 6. 2. Thes. 1.5. and to this end we should look to two things.
Secondly, wee should hence bee stirred vp in desire after this Kingdome, to pray for it, that it may come, and that God would count vs worthy of such a Kingdom, Math. 6. 2. Thes. 1.5. and to this end wee should looke to two things.
Secondly, that we should refuse no pains nor hardship for the entertainment of true godliness: This Kingdom of heaven should suffer violence, and the violent only will take it by force.1 It is an easy thing for John to be a partner in the patience of the brethren, when he is a partner with them in the Kingdom: of Jesus Christ, Revel. 1.9. It is no great thing men can suffer, if we consider, it is for a Kingdom: and the want of outward things should the less trouble us, if God make us so rich in spiritual things.
Secondly, that we should refuse no paines nor handship for the entertainment of true godlines: This Kingdom of heauen should suffer violence, and the violent only will take it by force.1 It is an easy thing for Iohn to be a partner in the patience of the bretheren, when he is a partner with them in the Kingdom: of Iesus Christ, Reuel. 1.9. It is no great thing men can suffer, if wee consider, it is for a Kingdome: and the want of outward things should the lesse trouble vs, if God make vs so rich in spirituall things.
Thirdly, we should hence especially learn to live in this world like Kings: and this Christians should show,
Thirdly, wee should hence especially learne to liue in this world like Kings: and this Christians should shew,
First, by declaring their conquest over the passions and desires of their own hearts: It is a royal quality in a Christian, to be able to show all meekness of mind, and temper, and sobriety, in being able to deny unto himself what may not be had without sin, or offence. He that wins the conquest over his own heart, is greater then he that wins a City.
First, by declaring their conquest ouer the passions and desires of their owne hearts: It is a royall quality in a Christian, to bee able to shew all meeknes of minde, and temper, and sobriety, in being able to deny vnto himselfe what may not bee had without sinne, or offence. Hee that winnes the conquest ouer his owne heart, is greater then hee that winnes a City.
Secondly, putting on the Lord Jesus: The righteousness of Christ is the robe of a Christian: and since all the life of a Christian is a high feast, he should always put on his robe, to distinguish him from all other men: and this righteousness is both the imputed righteousness of Christ, as also the inherent virtues of Christ.
Secondly, putting on the Lord Iesus: The righteousnes of Christ is the robe of a Christian: and since all the life of a Christian is a high feast, hee should alwaies put on his robe, to distinguish him from all other men: and this righteousnes is both the imputed righteousnes of Christ, as also the inherent vertues of Christ.
Thirdly, by serving the public. Kings are the common treasure of the subjects: they are appointed for the good of many Christians, and should show, that they remember, that they are Kings, by devoting themselves to all possible profitableness of conversation.
Thirdly, by seruing the publick. Kings are the common treasure of the subiects: they are appointed for the good of many Christians, and should shew, that they remember, that they are Kings, by deuoting themselues to all possible profitablenes of conuersation.
Fourthly, by their contentation. What should they fear? or what should discontent them? Hath not GOD given them a Kingdom, and great glory?
Fourthly, by their contentation. What should they fear? or what should discontent them? Hath not GOD giuen them a Kingdome, and great glory?
Fifthly, by subduing carnal and servile fears of men: Why should Christians fear the faces of great men on earth? are they not spiritual Kings themselves? and is not the breath in the nostrils of the greatest men on earth? why art thou then afraid to come before them? &c.
Fiftly, by subduing carnall and seruile feares of men: Why should Christians fear the faces of great men on earth? are they not spirituall Kings themselues? and is not the breath in the nostrils of the greatest men on earth? why art thou then afraid to come before them? &c.
Priest-hood.]
