A17384:1330
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.
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.]
The fourth thing, for which Christians are commended, is their Priest-hood, which notes the honour of their employment in things that concern God and his service, Isaiah 61.6. Revel. 1.6, &c.
The fourth thing, for which Christians are commended, is their Priest-hood, which notes the honour of their imploiment in things that concerne God and his seruice, Esay 61.6. Reuel. 1.6, &c.
Now, the Priest-hood of Christians is a singular privilege, if we, first, either consider the kinds of Priest-hood: or secondly, the specialties ⟨p. 300⟩of their calling and employment. First, for the kind: The Priest-hood of Christians is better then the Priest-hood of the Levites the sons of Aaron, because it is a royal Priest-hood: They are Priests after the order of Melchizedek, as Christ himself was, in which order every Priest was a King: so were none of the sons, or house of Aaron: Secondly, and for the specialties of favour imported in the Priest-hood of Christians, divers prerogatives are included in it: For first, the Priest-hood of a Christian imports separation, and consecration to God: The godly of all the people in the world are the only people that are devoted to God, and chosen out of all the world as his portion, as the Levites were out of all Israel. Secondly, it imports nearness and constancy of communion with God: The Priests lived in Gods House, and stood always before the Lord, dwelt in his presence, and did approach nearer to him, then all the people else: so do the godly spiritually: They only dwell in his sight, and enjoy his special presence, and see the glory of his presence, and have their souls satiated with fatness, arising from the comfort of Gods favourable presence, Jerem. 31.14.
Now, the Priest-hood of Christians is a singular priuiledge, if wee, first, either consider the kindes of Priest-hood: or secondly, the specialties ⟨p. 300⟩of their calling and imploiment. First, for the kinde: The Priest-hood of Christians is better then the Priest-hood of the Leuites the sonnes of Aaron, because it is a royall Priest-hood: They are Priests after the order of Melchisedech, as Christ himselfe was, in which order euery Priest was a King: so were none of the sonnes, or house of Aaron: Secondly, and for the specialties of fauour imported in the Priest-hood of Christians, diuers prerogatiues are included in it: For first, the Priest-hood of a Christian imports separation, and consecration to God: The godly of all the people in the world are the onely people that are deuoted to God, and chosen out of all the world as his portion, as the Leuites were out of all Israel. Secondly, it imports neernesse and constancy of communion with God: The Priests liued in Gods House, and stood alwaies before the Lord, dwelt in his presence, and did approach neerer to him, then all the people else: so doe the godly spiritually: They onely dwell in his sight, and enioy his speciall presence, and see the glory of his presence, and haue their soules satiated with fatnes, arising from the comfort of Gods fauorable presence,
Uses. Now the consideration of this excellent Priest-hood of Christians should serve, first, for consolation: secondly, for instruction: and thirdly, for great reproof.
Vses. Now the consideration of this excellent Priest-hood of Christians should serue, first, for consolation: secondly, for instruction: and thirdly, for great reproofe.
First, it should much comfort godly and careful Christians to consider, how near God hath ⟨p. 301⟩placed them to himself even in his chamber of presence, as it were: & how meanly soever the world doth account of their service, yet they hence know, that their Priest-hood is a Royal Priest-hood, and the godly employments of Religious men are more honourable, then the greatest employments of the greatest Monarchs of the earth, & withal it may specially comfort fearful Christians against one scruple: They sometimes are afraid to go into Gods presence, or they doubt their access, they are so unworthy to come before the Lord. Why? this word Priest-hood satisfy them: For it imports, that they are privy-should ledged by their calling to come before God. The Priests might enter into the House of the Lord, yea they must do it, it was required of them: It was a sin, if they did it not, and they did not sin by doing it.
First, it should much comfort godly and carefull Christians to consider, how neere God hath ⟨p. 301⟩placed thē to himself euen in his chamber of presence, as it were: & how meanly soeuer the world doth account of their seruice, yet they hence knowe, that their Priest-hood is a Royall Priest-hood, and the godly imploiments of Religious men are more honourable, then the greatest imployments of the greatest Monarchs of the earth, & withal it may specially comfort feareful Christians against one scruple: They sometimes are afraid to goe into Gods presence, or they doubt their accesse, they are so vnworthy to come before the Lord. Why? this word Priest-hood satisfie them: For it imports, that they are priui-should ledged by their calling to come before God. The Priests might enter into the House of the Lord, yea they must doe it, it was required of them: It was a sinne, if they did it not, and they did not sinne by doing it.
Secondly, the Priest-hood of Christians should put them in mind of divers duties, as
Secondly, the Priest-hood of Christians should put them in minde of diuers duties, as
First, it should work in them a care of knowledge: the Priests should preserve knowledge, and they should seek the Law at his mouth. A godly Christian should be able to direct others, and hold forth the light of the Word for the profit of others: and as dumb Ministers are to be disliked, so are dumb Christians too.
First, it should work in them a care of knowledge: the Priests should preserue knowledge, and they should seeke the Law at his mouth. A godly Christian should bee able to direct others, and hold forth the light of the Word for the profit of others: and as dumb Ministers are to be disliked, so are dumbe Christians too.
Secondly, it should teach Christians to strive to be of an harmless, and inoffensive disposition. The Priests in the Law of God were men without blemish: and so should Christians in the Gospel, Phil. 2, 15.
Secondly, it should teach Christians to striue to bee of an harmelesse, and inoffensiue disposition. The Priests in the Law of God were men without blemish: and so should Christians in the Gospel, Phil. 2, 15.
