A17384:1399
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, they all enjoy the love of God: they are his portion. As Israel was his out of all the world: so the godly are his, and make all but one nation.
Fiftly, they all enioy the loue of God: they are his portion. As Israel was his out of all the world: so the godly are his, and make all but one nation.
In that all the godly are one nation, divers things may from thence be observed by way of use.
In that all the godly are one nation, diuers things may from thence bee obserued by way of vse.
1First, it should be very comfortable to all that are truly godly, and so it should comfort them divers ways. First, against the fewness of them that live in one place, and so against the reproach of the world for that reason. For here they may know, that if all the godly were together, there would be no cause to despise them for their number. Never such a nation of men, as they. Secondly, in the case of adversaries, the gates of hell shall not prevail against them. They are a whole nation of them, they may be oppressed, but they can never utterly be rooted out. Thirdly, in respect of their consanguinity with all the godly, though they differ much in estate or condition, yet wheresoever, or howsoever they live, they are all country-men, they are all of one nation; the partition wall is broken down. All godly Christians, whether Jews or Gentiles, are but one nation. Fourthly, in respect of the government and protection of Christ over them. Why criest thou then, O Christian; Is there no King in Zion?
1First, it should be very comfortable to all that are truly godly, and so it should comfort them diuers waies. First, against the fewnesse of them that liue in one place, and so against the reproach of the world for that reason. For heere they may know, that if all the godly were together, there would be no cause to despise them for their number. Neuer such a nation of men, as they. Secondly, in the case of aduersaries, the gates of hell shall not preuaile against them. They are a whole nation of them, they may be oppressed, but they can neuer vtterly be rooted out. Thirdly, in respect of their consanguinity with all the godly, though they differ much in estate or condition, yet wheresoeuer, or howsoeuer they liue, they are all countrie-men, they are all of one nation; the partition wall is broken downe. All godly Christians, whether Iewes or Gentiles, are but one nation. Fourthly, in respect of the gouernment and protection of Christ ouer them. Why criest thou then, O Christian; Is there no King in Sion?
Secondly, hence some use for instruction may be made. For first, we may here learn to know no man after the flesh. All other relations are swallowed up in this relation: when thou art once converted, thou needst not reckon of what country thou art, or how descended, for thou art now only of the Christian nation. All godly ⟨p. 313⟩men should acknowledge no respects more then those are wrought in them by Christ. Secondly, since Christians are all country-men, and seeing they are like the Jews dispersed up and down the world, they should therefore be glad one of another, and make much one of another, and defend one another, and relieve one another by all means of help and comfort.
Secondly, hence some vse for instruction may bee made. For first, we may heere learne to know no man after the flesh. All other relations are swallowed vp in this relation: when thou art once conuerted, thou needst not reckon of what country thou art, or how descended, for thou art now onely of the Christian nation. All godly ⟨p. 313⟩men should acknowledge no respects more then those are wrought in them by Christ. Secondly, since Christians are all countrie-men, and seeing they are like the Iewes dispersed vp and down the world, they should therefore be glad one of another, and make much one of another, and defend one another, and relieue one another by all means of help and comfort.
Thirdly, they should therefore observe the fashions of the Godly, and be more strict to follow the manners of their nation, wheresoever they come.
Thirdly, they should therefore obserue the fashions of the Godly, and be more strict to follow the manners of their nation, wheresoeuer they come.
A peculiar people.]
The Latins render the words of the original,1 Populus acquisitionis. In the Greek it is, [Greek or Hebrew]. The word, rendered peculiar, signifies sometimes conservation or saving, as Heb. 10.39. to the saving or conservation of the soul: sometimes, purchase, as, the Church was purchased by his blood, Acts 20.28; sometimes, possession or obtaining, as, He ordained us to the obtaining of salvation, 1. Thes. 5.9 and the glory of Christ, 2. Thes. 2.14. Neither do Interpreters agree about the attributing of what felicity the word imports. For, one would have the sense thus: Populus acquisitionis, that is, the people he could gain by; intending thereby, that the Apostle should say, that the Godly were the only people that God could get any thing by. Others would have it thus: A people for obtaining, that is, of heaven: and so the sense is, 1. Thes. 5.9. that they are a people God hath set apart to obtain heaven, ⟨p. 314⟩or to gain more than any people. Others, thus: A people of purchase, that is, such as were purchased, viz. by the blood of Christ. And so the people of God were purchased out of the world by the blood of Christ; and the Israelites were typically redeemed out of Egypt by the blood of the Lamb. The Godly are a people bought at a great price; none ever so dearly ransomed. But I take it as it is here rendered, A peculiar people: and so the word may intimate a double reason. For,2 first, they are a peculiar people, because God hath every way fashioned them for himself. Secondly, they are a peculiar people, because they are his treasure, yea, all his treasure. The Godly comprehend all his gettings: they are as it were all he hath. And so Exodus 19. verse 6. may explain it.
Use. The use may be partly for consolation, and partly for instruction.
Vse. The vse may be partly for consolation, and partly for instruction.
First, it should exceedingly comfort the Godly, to know their acceptation with God: they are in high favour with him: they are his very Favourites. And this should distinctly comfort them divers ways: as first, that God doth make so much account of them to love them, as any covetous man can love his treasure. Hence God is said to delight in them, to rejoice over them with joy, and his mercy to them pleaseth him. Secondly, it should comfort them in respect of the suits they may obtain from God. He is rich to all that call upon him. No King can do so much for his Favourites, as God can and will do ⟨p. 315⟩for his. God's Favourites may ask whatsoever they will, and be sure to have it: and therefore it were a shame for them to be poor. Thirdly, the Favourites of earthly Princes may lose all, and fall into the King's displeasure, and so be undone for ever, and go out with singular disgrace and ruin: but God's Favourites have this privilege, they shall never lose the favour of God. He will love them to the end, John 13.1. Nothing shall separate them from the love of God in Christ, Ro. 8. ult. God hath not appointed any of them to wrath, but to the obtaining of salvation, 1. Thes. 5.9, 10. And all this should be the more comfortable, because God respects no persons. Every Subject cannot be the King's Favourite; nor is every servant, in Ordinary; nor is every one that serves, in the Chamber of Presence, or Privy-Chamber: but, in God's Court, all servants are Favourites; and he hath treasure enough to enrich them all, and affection enough to love them all.
First, it should exceedingly comfort the Godly, to knowe their acceptation with God: they are in high fauour with him: they are his very Fauourites. And this should distinctly comfort them diuers waies: as first, that God doth make so much account of them to loue them, as any couetous man can loue his treasure. Hence God is said to delight in them, to rejoyce ouer them with ioy, and his mercy to them pleaseth him. Secondly, it should comfort them in respect of the sutes they may obtain from God. He is rich to all that call vpon him. No King can doo so much for his Fauourites, as God can and will do ⟨p. 315⟩for his. God's Fauourites may ask whatsoeuer they will, and be sure to haue it: and therefore it were a shame for them to be poor. Thirdly, the Fauourites of earthly Princes may lose all, and fall into the King's displeasure, and so be vndone for euer, and go out with singular disgrace and ruine: but God's Fauorites haue this priuiledge, they shall neuer lose the fauour of God. He will loue them to the end,
Secondly, divers instructions may be here gathered: for, if we be God's Favourites, and his treasure, it should teach us, 1. To live comfortably, even to live by faith, to trust upon God's favour for life and salvation; nor need we doubt our pardon, nor question our preferment. 2. To live humbly, to be ever ready to acknowledge, that it was God's free grace that hath rai•ed them up from the very dung hill, as it were, to such high preferment: we must confess, ⟨p. 316⟩that we hold all from him: we must humble our selves, seeing we have this honour to walk with our God. Pride is one of the first things destroys the Favourites of the world. 3. To live holily, denying ungodliness and worldly lusts, and living religiously, and soberly, and righteously in this present world: since he hath redeemed us to be a people peculiar to himself, we should be zealous of good works. An exactness of living is required of such as must live in Princes presence: and since GOD hath bought us at so dear a rate, we must not live to our selves, but to him that died for us, 2. Cor. 5.15. Tit. 2.12, 14. 4. To submit our selves to God's disposing: we are his treasure: it is reason he should do with his own what he will; and the rather, because he will never employ his treasure, but for advantage. He that blamed the evil servant for not gaining by his talent, will certainly himself gain by all the ways he employs his own treasure.
Secondly, diuers instructions may be heer gathered: for, if we be God's Fauourites, and his treasure, it should teach vs, 1. To liue comfortably, euen to liue by faith, to trust vpon God's fauour for life and saluation; nor need we doubt our pardon, nor question our preferment. 2. To liue humbly, to bee euer ready to acknowledge, that it was God's free grace that hath rai•ed them vp from the very dung hill, as it were, to such high preferment: wee must confesse, ⟨p. 316⟩that we hold all from him: wee must humble our selues, seeing we haue this honor to walk with our God. Pride is one of the first things destroies the Fauourites of the world. 3. To liue holily, denying vngodlinesse and worldly lusts, and liuing religiously, and soberly, and righteously in this present world: since he hath redeemed vs to bee a people peculiar to himself, wee should bee zealous of good works. An exactness of liuing is required of such as must liue in Princes presence: and since GOD hath bought vs at so dear a rate, wee must not liue to our selues, but to him that died for vs,
This doctrine should serve also for a double warning to wicked men. First, to take heed how they wrong God's people: if they touch his Anointed, they touch the apple of his eye. He will be sensible, and requite it. They are not in a safe condition, that wrong the Favourites of Kings; their backs are as good as broken; and every man is afraid of them: and it is no less danger, to be injurious to that people which is so dear to God. And withal, this doctrine should teach us and ⟨p. 317⟩them, that if they have any desire to get the King of heavens pardon, or to obtain favour with him: if they have any mind to repent, they should do well to get some of those Favourites to commend their suit to the King; God will not deny them: The prayers of the righteous avail much, especially if they be earnest with him.
This doctrine should serue also for a double warning to wicked men. First, to take heed how they wrong God's people: if they touch his Anointed, they touch the apple of his eie. Hee will be sensible, and requite it. They are not in a safe condition, that wrong the Fauourites of Kings; their backs are as good as broken; and euery man is afraid of them: and it is no lesse danger, to bee injurious to that people which is so dear to God. And withall, this doctrine should teach vs and ⟨p. 317⟩them, that if they haue any desire to get the King of heauens pardon, or to obtaine fauour with him: if they haue any minde to repent, they should doe well to get some of those Fauorites to commend their suit to the King; God will not deny them: The praiers of the righteous auaile much, especially if they be earnest with him.
Hitherto of the enumeration of the particulars of the prerogatives of the godly: The end of them follows, viz. That they may show the virtues of Christ that called them.
Hitherto of the enumeration of the particulars of the prerogatiues of the godly: The end of them followes, viz. That they may shew the vertues of Christ that called them.
Virtues.]
Vertues.]
The original word here translated virtues, is but sparingly used in Scripture: the Apostle Paul only useth it once, viz. Phil. 4.8. and the Apostle Peter here: and twice in the next Epistle: neither do Interpreters agree about the translation of it.1 For many following the Syriac, render it praises, and not virtues: And so the meaning is, our privileges are bestowed upon us to this end, that we should, show forth the praises of Christ, and that divers ways.
The originall word heere translated vertues, is but sparingly vsed in Scripture: the Apostle Paul onely vseth it once, viz. Phil. 4.8. and the Apostle Peter heere: and twice in the next Epistle: neither doe Interpreters agree about the translation of it.1 For many following the Syriach, render it praises, and not vertues: And so the meaning is, our priuiledges are bestowed vpon vs to this end, that wee should, shew foorth the praises of Christ, and that diuers waies.
First, by embracing these prerogatives themselves, For these do set out much the praises of Christ: as his love to man, his wisdom, and power, that could redeem a people out of such misery to happiness, and his singular acceptation with his Father, from whom he obtained such large prerogatives for his servants.
First, by embracing these prerogatiues themselues, For these doe set out much the praises of Christ: as his loue to man, his wisdome, and power, that could redeeme a people out of such miserie to happines, and his singular acceptation with his Father, from whom hee obtained such large prerogatiues for his seruants.
Secondly, by thanksgiving, when we praise God for Christ, and give praise to Christ for all his goodness, and love to us.
Secondly, by thanksgiuing, when wee praise God for Christ, and giue praise to Christ for all his goodnes, and loue to vs.
