A17384:2321
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.
1First, the enforcing of our selves to consider of Gods works, and so to strive still to read in that great book of the Creatures.
1First, the inforcing of our selues to consider of Gods works, and so to striue still to read in that great booke of the Creatures.
Secondly, the exercising our selves daily in the Word of God: Without these two helps carefully used, experience shows, that GOD never comes into mens thoughts. And by the way, here may be framed an answer to that sorrowful complaint of many Christians, that they cannot meditate. Now if they would be taught to meditate, or would at any time have their thought set a work, let them lay before them, either of these books of ⟨p. 529⟩God, either the great Book of the creatures, or little book of the Scriptures; and so, praying God to direct them, take those things that easily offer them selves from thence. The other way of meditating without book, as I know not whether it be absolutely required, so can it not be so fruitfully performed, nor so comfortably. But to return: the viewing of GODs workman-ship in his creatures, and of his wisdom & rule in his Word, will help us in the first point, which is, to bring God into our minds.
Secondly, the exercising our selues daily in the Word of God: Without these two helps carefully vsed, experience shewes, that GOD neuer comes into mens thoughts. And by the way, heere may be framed an answer to that sorrowfull complaint of many Christians, that they cannot meditate. Now if they would bee taught to meditate, or would at any time haue their thoght set a work, let them lay before them, either of these bookes of ⟨p. 529⟩God, either the great Book of the creatures, or little booke of the Scriptures; and so, praying God to direct them, take those things that easily offer them selues from thence. The other way of meditating without booke, as I knowe not whether it bee absolutely required, so can it not bee so fruitfully performed, nor so comfortably. But to returne: the viewing of GODs workman-ship in his creatures, and of his wisedome & rule in his Word, will help vs in the first point, which is, to bring God into our minds.
For the second: that we may not mistake, but conceive of God aright, we must look to divers things carefully.
For the second: that wee may not mistake, but conceiue of God aright, wee must looke to diuers things carefully.
First,1 we must resist and subdue, and no way harbour or favour, any atheistical conceits against the doctrine of Gods nature or providence. If we find our minds entangled with any such, we must labour to get them cured: for till our hearts be whole of such diseases, we are disabled from any true conception of God.
First,1 wee must resist and subdue, and no way harbour or fauour, any atheisticall conceits against the doctrine of Gods nature or prouidence. If wee find our minds intangled with any such, wee must labour to get them cured: for till our hearts bee whole of such diseases, wee are disabled from any true conception of God.
Secondly, we must in thinking of God, then cast out all likenesses: we must not conceive of him in the likeness of any man or other creature, but get above all similitudes, and there rest in the adoration of him that is not like any of those things: we must have no Images of God, neither in our Churches,1 nor in our heads, Command. 2. Isaiah 40.
Secondly, wee must in thinking of God, then cast out all likenesses: wee must not conceiue of him in the likenes of any man or other creature, but get aboue all similitudes, and there rest in the adoration of him that is not like any of those things: wee must haue no Images of God, neither in our Churches,1 nor in our heads, Command. 2. Esay 40.
Thirdly, we must learn distinctly the attributes of God's praises in the Scripture, and conceive of him as he is there commended to us: I mean, we should, as we are able, when we think of God, ⟨p. 530⟩think of him, as he is omnipotent, most wise, most just, most merciful, &c. It is an excellent praise of the diligence of a Christian, to accustom himself to conceive of God, according to descriptions made of him in his attributes in his Word.
Thirdly, we must learn distinctly the attributes of God's praises in the Scripture, and conceiue of him as he is there commended to vs: I mean, wee should, as wee are able, when wee think of God, ⟨p. 530⟩thinke of him, as he is omnipotent, most wise, most iust, most mercifull, &c. It is an excellent prayse of the diligence of a Christian, to accustome himselfe to conceiue of God, according to descriptions made of him in his attributes in his Word.
Fourthly, it may much help us, if we conceive of God, as dwelling in the humane nature of Christ; for thereby it may somewhat arise in our minds, if we be prone to conceive of likenesses: Mark it carefully, we may not set before our minds Christ-man, and so worship without any more ado: but if we conceive of the man-Christ, and then worship that God-head that dwells in him, we do right; and besides, attain unto a point farther, which is, to conceive of God in Christ.
Fourthly, it may much helpe vs, if we conceiue of God, as dwelling in the humane nature of Christ; for thereby it may somewhat arise in our mindes, if we be prone to conceiue of likenesses: Marke it carefully, wee may not set before our mindes Christ-man, and so worship without any more adoe: but if we conceiue of the man-Christ, and then worship that God-head that dwells in him, we do right; and besides, attaine vnto a point farther, which is, to conceiue of God in Christ.
Thus of the right conceiving of God's nature.
Thus of the right conceiuing of God's nature.
The third thing which we must labour for, is, to magnify God in our hearts, to make him great, to conceive largely, with full thoughts of God: and to this I add also, to conceive gloriously of him, to clothe our thoughts of God, with a shining excellency above any thing else we think of. Now, that God may be magnified, and thought on after a glorious manner, these things must be done.
The third thing which we must labour for, is, to magnifie God in our hearts, to make him great, to conceiue largely, with full thoughts of God: and to this I adde also, to conceiue gloriously of him, to clothe our thoughts of God, with a shining excellency aboue any thing else wee thinke of. Now, that God may bee magnified, and thought on after a glorious manner, these things must bee done.
1We must, with all attendance and reverence, wait upon the presence of God in his house; for that is the place where his glory dwelleth, Psalm 27.8. And God hath magnified his Word above all his name, Psalm 138.2. And the use of the Gospel, is said to be the Gospel of the glory of the blessed God, because it doth, with the livelyest impressions, ⟨p. 531⟩make a mans heart to discern Gods excellency, Mic. 5.4. 1. Tim. 1.11.
1Wee must, with all attendance and reuerence, waite vpon the presence of God in his house; for that is the place where his glory dwelleth, Psalme 27.8. And God hath magnified his Word aboue all his name, Psalme 138.2. And the vse of the Gospell, is said to be the Gospel of the glory of the blessed God, because it doth, with the liuelyest impressions, ⟨p. 531⟩make a mans heart to discerne Gods excellency, Mic. 5.4. 1. Tim. 1.11.
Secondly, the meditation of the wonderful works of God, recorded in Scripture, or observed by experience, is good to breed great and glorious thoughts of God; for as the sight of the miracles of Christ, wrought this in the hearts of the people, Math. 15.31. Luke 7.16. so the contemplation of such great works may work the same effect in us: and the same effect also, may the thought of the works of God's special Justice or Mercy have, Ezek. 38.23. Isaiah. 13.13. especially the consideration of those works of favour or deliverance, by which God hath declared his special goodness unto us, Gen. 19.19. 1. Chron. 17.24. David also clotheth the thoughts of God with glory and greatness in his heart, by thinking of the monuments of God's wonderful Power and Wisdom in the heavens and earth, seas, &c. Psalm 104.1, &c. yea, by thinking of his own forming and making in the womb, Psalm 139.15.
Secondly, the meditation of the wonderfull works of God, recorded in Scripture, or obserued by experience, is good to breed great and glorious thoughts of God; for as the sight of the miracles of Christ, wrought this in the hearts of the people, Math. 15.31. Luke 7.16. so the contemplation of such great works may work the same effect in vs: and the same effect also, may the thought of the workes of God's speciall Iustice or Mercy haue, Ezek. 38.23. Esay. 13.13. especially the consideration of those works of fauour or deliuerance, by which God hath declared his speciall goodnesse vnto vs,
Thirdly, we must pray earnestly to God (with Moses) and beg this of God, that he would show us his glory. Thus also of the third thing.
Thirdly, we must pray earnestly to God (with Moses) and begge this of God, that he would shew vs his glory. Thus also of the third thing.
The next thing is, to learn how to establish the thoughts of God's glory in us: and that is done especially two ways.1 First, by striving to set God always before us, as David did, Psalm 16.8. Secondly, by remembering God in all our ways, doing all our works unto the glory of GOD, 1. Cor. 10.31.
The next thing is, to learne how to establish the thoughts of God's glory in vs: and that is done especially two wayes.1 First, by striuing to set God alwayes before vs, as Dauid did, Psalme 16.8. Secondly, by remembring God in all our wayes, doing all our workes vnto the glorie of GOD, 1. Cor. 10.31.
Lastly, to make us in love with God, thus conceived ⟨p. 532⟩of according to his glory, the thorough meditation of his mercies to us, are of singular use, to think either of the variety of them, or of the special respect God hath had of us, above many others, and the frequency of his mercies, that he showeth us mercy daily; but above all, to consider that his mercies are free; to think how vile we are, upon whom God looks with such grace and goodness. Thus the blessed Virgin taught her self to magnify God, and to love his name, Luke 1.46, 48.
Lastly, to make vs in loue with God, thus conceiued ⟨p. 532⟩of according to his glory, the thorow meditation of his mercies to vs, are of singular vse, to thinke eyther of the variety of them, or of the speciall respect God hath had of vs, aboue many others, and the frequencie of his mercies, that hee sheweth vs mercie daily; but aboue all, to consider that his mercies are free; to think how vile we are, vpon whom God looks with such grace and goodnes. Thus the blessed Virgin taught her selfe to magnifie God, and to loue his name, Luke 1.46, 48.
Thus of making God glorious in our hearts by knowledge.
Now for the second, which is, to make him glorious by acknowledgement: the particular ways how that may be done, have been reckoned before in the explication of the doctrine; only we must labour by prayer to fashion our selves to that work, that God in any of those particulars doth require of us: and that is the most special help which I know thereunto. But, by the way, let me warn thee to look to two things:1 First, that in any course of glorifying GOD, which is to be done by thy words,2 thou be careful to avoid hypocrisy; and be sure, that thy heart be lifted up, and affected according to the glory of God: for, the Lord abhors to be glorified with thy lip, if thy heart be far from him, Isaiah 29.13. And the next is, that thou presume not, in any case, to make the pretence of God's glory a covering for any wickedness: as the Pharisees, that would hide their devouring of widows houses, under the praise of long prayer: or those in the Prophet Isaiah's time, that would persecute ⟨p. 533⟩godly men, and molest them with Church-censures, and say, Let the Lord be glorified, Isaiah 66.5. Thus of making God glorious in our selves.
Now for the second, which is, to make him glorious by acknowledgement: the particular wayes how that may be done, haue been reckoned before in the explication of the doctrine; onely wee must labor by praier to fashion our selues to that work, that God in any of those particulars doth require of vs: and that is the most speciall help which I knowe thereunto. But, by the way, let mee warn thee to look to two things:1 First, that in any course of glorifying GOD, which is to be done by thy words,2 thou bee carefull to auoid hypocrisie; and be sure, that thy heart be lifted vp, and affected according to the glory of God: for, the Lord abhorres to be glorified with thy lip, if thy heart bee farre from him, Esay 29.13. And the next is, that thou presume not, in any case, to make the pretense of God's glory a couering for any wickednes: as the Pharises, that would hide their deuouring of widows houses, vnder the praise of long prayer: or those in the Prophet Esay's time, that would persecute
