A17384:2267
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.
Thus of the beholding of good works.
They may glorify God.]
They may glorifie God.]
To glorify GOD, is, in the etymology of the word, to make God glorious. Now, the glory of God is the excellency of God above all things, as is by way of exposition added, Isaiah 35.2.
To glorifie GOD, is, in the etymology of the word, to make God glorious. Now, the glory of God is the excellency of God aboue all things, as is by way of exposition added, Esay 35.2.
The question then is, How can God be made glorious or excellent, seeing his excellency is as infinite as his nature is; and to that which is infinite, nothing can be added?
The question then is, How can God bee made glorious or excellent, seeing his excellency is as infinite as his nature is; and to that which is infinite, nothing can be added?
For the resolving of this question, we must understand, that if Gods nature be considered in it self, it is so excellent, as nothing can be conceived or done, that should bring glory to it. But when the Scripture speaks of glorifying of God, it means it of such an excellency, as (to our capacity) by reflection, and resemblance, some way expresseth the similitude of Gods excellency, which we call his glory.
For the resoluing of this question, wee must vnderstand, that if Gods nature be cōsidered in it self, it is so excellent, as nothing can bee conceiued or done, that should bring glorie to it. But when the Scripture speakes of glorifying of God, it meanes it of such an excellency, as (to our capacity) by reflexion, and resemblance, some way expresseth the similitude of Gods excellency, which wee call his glorie.
And so God is glorified by himself or by us.
And so God is glorifyed by himselfe or by vs.
Secondly, in the humane nature of Christ. For in his humane nature did the God-head dwell and shine as the candle in the Lantern: and so the glory of God appears amongst men: for when Christ was incarnate, and came to dwell amongst men, they saw his glory as the glory of the only begotten Son of God, Joh. 1.14.
Secondly, in the humane nature of Christ. For in his humane nature did the God-head dwell and shine as the candle in the Lanthorne: and so the glorie of God appeares amongst men: for when Christ was incarnate, and came to dwell amongst men, they saw his glorie as the glorie of the onely begotten Sonne of God, Ioh. 1.14.
Thirdly, in his works: for the invisible things of God (as his power and wisdom in the excellency of them) are made visible unto our observation, in the creation and government of the world: in the great book of the creatures is the glory of God written in great letters, Rom. 1. Thus the heavens declare the glory of God, Psalm 19.1. And in this great book the glory of the Lord is said to endure for ever, and the Lord will always rejoice ⟨p. 516⟩in this impression of his glory in his works, Psal. 104.31. and as all the works of God are his glory, in that they do some way set out his excellency; so especially, miracles are in a high degree resemblances of God's glory, and therefore are these works of wonder called the glory of God. Thus the power of God in raising Christ, is called his Glory, Romans 6.4. And so the marvellous works mentioned, Psalm 97.4, 5.6. so Christ in working the miracle in Canaan of Galilee, is said to show his glory, John 2.11. And as works of miracle are called the glory of GOD, because GOD hath in them stamped some lively resemblance of his Excellency: so also works of special Justice done upon Gods enemies, are called his glory also, as these places show, Exod. 14.14. Num. 14.21. Isaiah 13.3. So also Gods mighty working in delivering his servants, is called his glory also, Psal. 105.5, 6. and 57.6. and 85.9.
Thirdly, in his works: for the inuisible things of God (as his power and wisedome in the excellency of them) are made visible vnto our obseruation, in the creation and gouernment of the world: in the great booke of the creatures is the glorie of God written in great letters,
Fourthly, in man God hath imprinted his glory, and so in all sorts of mankind: they are called the glory of God in respect of their resemblance of Gods sovereignty: man is as it were a visible God in this visible world, and in respect of his superiority over the creatures, resembles God. And as God hath imprinted his glory upon all men in general,1 so in a special manner upon some men, as, 1. Upon such men as shine in the outward dignity and preeminence of their places in this world above other men; their glory is said to be Gods glory, 1. Chron. 29.11, 12. 2. Upon such men as are endued with the ⟨p. 517⟩grace of God, and the virtues of Jesus Christ: these bear Gods Image, and are therefore called his glory, Isaiah 46.13. 2. Cor. 3.18. Psal. 90.17. 3. In a more principal manner, upon such as be received up to glory in heaven. Thus God will be glorified in his Saints at the day of Judgement, 2. Thes. 1.10. This is that glory of God, which the godly do hope for with so much joy, Rom. 5.2.
Fourthly, in man God hath imprinted his glory, and so in all sorts of mankind: they are called the glorie of God in respect of their resemblance of Gods soueraignty: man is as it were a visible God in this visible world, and in respect of his superioritie ouer the creatures, resembles God. And as God hath imprinted his glory vpon all men in generall,1 so in a speciall manner vpon some men, as, 1. Vpon such men as shine in the outward dignity and preeminence of their places in this world aboue other men; their glorie is said to bee Gods glorie, 1. Chron. 29.11, 12. 2. Vpon such men as are indued with the ⟨p. 517⟩
Fifthly, in certain visible signs & testimonies of his presence. Thus the consuming fire on mount Sinai, is called the glory of God, Exod. 24.6, 16, 17. So also the cloud that filled the Temple, Exod. 40.34. And the cloud that rose upon the Tabernacle in the wilderness. And so the signs of Gods presence in heaven, are in a special respect called his glory. Thus Stephen saw the glory of God, and Jesus standing at his right hand, Acts 7.55. Thus we are said to appear before the presence of his glory, Jude 24.
Fiftly, in certaine visible signes & testimonies of his presence. Thus the consuming fire on mount Sinah, is called the glorie of God, Exod. 24.6, 16, 17. So also the cloud that filled the Temple, Exod. 40.34. And the cloud that rose vpon the Tabernacle in the wildernes. And so the signes of Gods presence in heauen, are in a speciall respect called his glorie. Thus Stephen saw the glorie of God, and Iesus standing at his right hand, Acts 7.55. Thus we are said to appeare before the presence of his glorie, Iude 24.
Sixthly, In his Word: and so the Word of God is the glory of God, either in general, as it describes the excellency of Gods nature in all, in his properties or attributes, Psal. 26.8. Or in special, the Gospel is called the Glory, as it sets out the goodness of God, after a matchless manner, relieving forlorn mankind, Isaiah 6.1. And thus that part of the Word of God that doth describe Gods mercy, is called his glory, Exod. 33.18, 19, 22. Eph. 3.16. Thus also that way of showing mercy, by bringing in the infinite righteousness of his own Son, is called the glory of the Lord, Isaiah 40.5.
Sixtly, In his Word: and so the Word of God is the glorie of God, either in generall, as it describes the excellency of Gods nature in all, in his properties or attributes, Psal. 26.8. Or in speciall, the Gospell is called the Glorie, as it sets out the goodnes of God, after a matchlesse manner, relieuing forlorne mankind, Esay 6.1. And thus that part of the Word of God that doth describe Gods mercy, is called his glorie, Exod. 33.18, 19, 22. Eph. 3.16. Thus also that way of shewing mercy, by bringing in the infinite righteousnes of his owne Sonne, is called the glorie of the Lord, Esay 40.5.
Thus God glorifieth himself.
Thus God glorifieth himselfe.
Secondly, God is said to be glorified by us: Man may make God glorious but: that he cannot do by adding any glory to God's Nature: and therefore we must search out to find by the Scripture, what ways man may glorify God; and so we may be said to glorify God, or to make God glorious three ways.
Secondly, God is said to bee glorified by vs: Man may make God glorious but: that he cannot doe by adding any glory to God's Nature: and therefore we must search out to finde by the Scripture, what waies man may glorifie God; and so we may be said to glorifie God, or to make God glorious three waies.
1First, by knowledge, when we conceive of God after a glorious manner; thus we make him glorious in our own hearts, and this is a chief way of making God glorious: And this is one way by which the Gentiles glorify God: and this God stands upon, so as he accounts not himself to be known aright, till we conceive of him, at least, as more excellent then all things. Seeing we can add no glory to God's nature, we should strive to make him glorious in our own minds and hearts. And we may by the way see, what cause we have to be smitten with shame and horror to think of it, how we have dishonoured God by mean thoughts of him: And hereby we may also see how far man can be said to have the true knowledge of God in him; yea, there is some comfort in it too to a Christian, that humbleth himself to walk with his God: for, though, at the best, he come far short of conceiving of God as he is, yet God accounts himself to be made glorious by us, when we get so far as to conceive of him above all creatures; and that is, when he comes into our hearts as a king of glory, far above all that glory can be found in earthly Princes, Psalm 14.7, 9. And thus we make him glorious, not when we barely judge him to be ⟨p. 519⟩more excellent then all things, but when our hearts are carried after the apprehension of him, so as we love him above all, and fear him above all, &c. And thus we make God glorious in our hearts, by knowing him.
1First, by knowledge, when we conceiue of God after a glorious manner; thus we make him glorious in our owne hearts, and this is a chiefe way of making God glorious: And this is one way by which the Gentiles glorifie God: and this God stands vpon, so as he accounts not himselfe to bee knowne aright, till we conceiue of him, at least, as more excellent then all things. Seeing we can adde no glory to God's nature, we should striue to make him glorious in our owne mindes and hearts. And we may by the way see, what cause we haue to bee smitten with shame and horror to thinke of it, how we haue dishonoured God by meane thoughts of him: And hereby we may also see how farre man can be said to haue the true knowledge of God in him; yea, there is some comfort in it too to a Christian, that humbleth himselfe to walke with his God: for, though, at the best, he come farre short of conceiuing of God as he is, yet God accounts himselfe to be made glorious by vs, when we get so farre as to conceiue of him aboue all creatures; and that is, when he comes into our hearts as a king of glory, farre aboue all that glory can be found in earthly Princes,
