A17384:2331
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, 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, Gen. 19.19. 1. Chron. 17.24. Dauid also clotheth the thoughts of God with glory and greatnesse in his heart, by thinking of the monuments of God's wonderfull Power and Wisedome in the heauens and earth, seas, &c. Psalme 104.1, &c. yea, by thinking of his owne forming and making in the wombe, Psalme 139.15.
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
Lastly, that we may make God glorious in the hearts of other men, and cause them to speak of his praises, we must carefully look to four things.
Lastly, that wee may make God glorious in the hearts of other men, and cause them to speak of his praises, we must carefully look to foure things.
1.4 That when we speak of God or his truth, we do it with all possible reverence and fear; that we be careful, in all our discourses of Religion, instructions, admonitions, reproofs, confutations, or the like, to treat of these things with all meekness and reverence: God hath given us a Commandment of purpose, to restrain the taking-up of his Name in vain. 2. That we strive, by all means, to live unspotted and in offensive in life, that if any perverse men did seek occasion against us, yet they might find none; and to this end, striving to avoid those things distinctly, which we perceive, by the miserable example of others, do vex and provoke men to speak or think evil; such as are, idleness, frowardness, deceit, conceitedness, and the like, Philippians 2.15. 3. That we show forth the virtues of Christ: it is a singular means to stir up others to glorify God, if they might perceive in us the sound habit of such Christian virtues, as are not to be found in other sorts of men; such as are, humility, lowliness, contempt of the world, subjection to Gods will, love of the godly, and the like. The most of us have but the bare names of these: there is not a real demonstration of them. Christian virtues, ⟨p. 534⟩set forth to the life, are amiable, and will compel men to conceive and speak gloriously of God and his truth. 4. That we be helpful upon all occasions to others, ready to every good work, and hearty in all works of mercy: it is our good works must make men speak well of us, and our God, and Religion.
1.4 That when wee speak of God or his truth, we doo it with all possible reuerence and fear; that wee bee carefull, in all our discourses of Religion, instructions, admonitions, reproofs, confutations, or the like, to treat of these things with all meeknes and reuerence: God hath giuen vs a Commandement of purpose, to restrain the taking-vp of his Name in vain. 2. That wee striue, by all means, to liue vnspotted and in offensiue in life, that if any peruerse men did seek occasion against vs, yet they might finde none; and to this end, striuing to auoid those things distinctly, which we perceiue, by the miserable example of others, do vex and prouoke men to speak or think euill; such as are, idlenesse, frowardnes, deceit, conceitednes, and the like,
Hitherto of the doctrine of glorifying God.
In the day of Visitation.]
This word Visitation is in Scripture attributed both to men and to God.1 To men, in such cases as these: as first, to shepherds; who, when they did specially survey their flock, with intent to redress what was amiss, were said to visit them, Jer. 23.2. As also to such men as had the gathering of tribute: when they came to exact their tribute, to the great vexation of the people, they were said to visit them. So the word, rendered exactors, Isaiah 60.17. in the Original is Visitors or Visitations. Thirdly, to visit, was a term given to the Bishops and Apostles in the Primitive Church, that went about through the Churches, to take notice of the estate of the Churches, and to reform what was amiss, Acts 15.36. And so the original word here used, is translated a Bishopric, Acts 1.20. agreeable to the Hebrew word used, Psalm 109.8. Finally, to visit, is reckoned among the works of courtesy or mercy, James 1.27. The Hebrew word in the old Testament, signifies oftentimes to muster or number up the people, as 1. Chro. 21.6. But in this place, visitation is not referred to men, but to God.
This word Visitation is in Scripture attributed both to men and to God.1 To men, in such cases as these: as first, to shepheards; who, when they did specially suruay their flock, with intent to redresse what was amisse, were said to visit them, Ier. 23.2. As also to such men as had the gathering of tribute: when they came to exact their tribute, to the great vexation of the people, they were said to visit them. So the word, rendred exactors, Esay 60.17. in the Original is Visitors or Visitations. Thirdly, to visit, was a tearm giuen to the Bishops and Apostles in the Primitiue Church, that went about through the Churches, to take notice of the estate of the Churches, and to reform what was amisse,
2Now, God is said to visit, not only men, but other ⟨p. 535⟩creatures: so he visited the earth, graven images, the vessels of the Temple,1 and Leviathan. He visits the earth, when he makes it in an especial manner fruitful, Psalm 65.9. He visited Images, when he brake them to pieces, and confounded them. He visited the vessels of the Temple, by causing them to be brought back again into the Temple, Jer. 27.22. He visited Leviathan the devil, by restraining his power, and disappointing his malice, Isaiah 27.1. But, most usually, God's visitation is spoken of in Scripture, as it concerneth men:3 and so God holdeth two sorts of visitations. The one is the visitation of all men; the other, of some men only.
2Now, God is said to visit, not onely men, but other ⟨p. 535⟩creatures: so he visited the earth, grauen images, the vessels of the Temple,1 and Leuiathan. He visits the earth, when hee makes it in an especiall manner fruitfull, Psalme 65.9. Hee visited Images, when hee brake them to pieces, and confounded them. Hee visited the vessels of the Temple, by causing them to bee brought back again into the Temple, Ier. 27.22. Hee visited Leuiathan the diuell, by restraining his power, and disappointing his malice, Esay 27.1. But, most vsually, God's visitation is spoken of in Scripture, as it concerneth men:3
The visitation,1 called the visitation of all men, concerns either life or death. In respect of life, God is said to visit all men, in that he doth, by his daily providence, both give and preserve life till the appointed time: so, Job 10.12. And, in respect of death, God keeps his visitation, when he causeth men to die an ordinary death at the time thereunto appointed: so, Numb. 16.29. But it is not the common visitation is here meant.
The visitation,1 called the visitation of all men, concernes either life or death. In respect of life, God is said to visit all men, in that hee doth, by his daily prouidence, both giue and preserue life till the appointed time: so, Iob 10.12. And, in respect of death, God keeps his visitation, when he causeth men to die an ordinary death at the time thereunto appointed: so, Numb. 16.29. But it is not the common visitation is heer meant.
God's special visitation of some men,1 is, when in a special providence he takes notice of certain men, and comes among them to work the redress of sin: and that is here meant. And this visitation must be considered, either according to the kinds of it, or according to the time of it, here called The day of visitation.
God's speciall visitation of some men,1 is, when in a speciall prouidence he takes notice of certaine men, and comes among them to work the redresse of sinne: and that is heer meant. And this visitation must bee considered, either according to the kindes of it, or according to the time of it, heer called The day of visitation.
For the kinds:1 God doth visit men either with the visitation of justice, or with the visitation of ⟨p. 536⟩mercy; in wrath, or in grace: and the former words of this Text are true of either of these kinds. For, if God visit wicked men by his special judgements, they will then give glory to God, and commend godly Christians; whom before, against their consciences, they spake evil of: which they will also do much more, if God visit them with his grace, and convert them.
For the kindes:1 God doth visit men either with the visitation of iustice, or with the visitation of ⟨p. 536⟩mercy; in wrath, or in grace: and the former words of this Text are true of either of these kinds. For, if God visit wicked men by his speciall iudgements, they will then giue glory to God, and commend godly Christians; whom before, against their consciences, they spake euill of: which they will also doo much more, if God visit them with his grace, and conuert them.
1First, then, of the visitation of justice: and so the point to be here observed, is, that Though God may spare wicked men long, and seem to wink at their faults, yet he will find a day to visit them for their sins: he will hold a visitation for their sakes: he will discover their wickedness, and avenge himself on them, Psal. 50.20. Eccles. 8. Psal. 37.13. Job 18.20. As they have had their days of sinning: so will he have his day of visiting; and that not only at that Day of the universal visitation in the end of the world, but even in this life also.
1First, then, of the visitation of iustice: and so the point to bee heer obserued, is, that Though God may spare wicked men long, and seem to wink at their faults, yet he will finde a day to visit them for their sinnes: hee will hold a visitation for their sakes: he wil discouer their wickednes, and auenge himself on them, Psal. 50.20. Eccles. 8. Psal. 37.13. Iob 18.20. As they haue had their daies of sinning: so will he haue his day of visiting; and that not only at that Day of the vniuersall visitation in the end of the world, but euen in this life also.
