A17384:2373
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, he hath new affections: I will instance but in two of them;1 sorrow and love. He is another man in his sorrows: which appears both in the causes, and in the remedies of his sorrows. For the causes, he was wont never to be sorry for any thing but his crosses: now he is seldom sorry for any thing but his sin. And for the remedies, he was wont to drive away his sorrows with time, sleep, and merry company: but now nothing but good words from God will ease him: his love may be tried by the objects: and so whom he can love truly, or whom he doth love vehemently. He can love his very enemies, which he could never do before. And he doth love Jesus Christ, though he never saw him, 1. Pet. 1.9. and so fervently, as he accounts all things in the world, which he was wont so much to dote upon, but as loss and dung, in comparison of Jesus Christ, Phil. 3.8, 9.
Secondly, hee hath newe affections: I will instance but in two of them;1 sorrow and loue. He is another man in his sorrowes: which appeares both in the causes, and in the remedies of his sorrowes. For the causes, hee was wont neuer to be sorry for any thing but his crosses: now hee is seldome sorry for any thing but his sinne. And for the remedies, he was wont to driue away his sorrowes with time, sleepe, and merry company: but now nothing but good words from God will ease him: his loue may be tryed by the obiects: and so whom hee can loue truely, or whome hee doth loue vehemently. Hee can loue his very enemies, which hee could neuer doe before. And hee doth loue Iesus Christ, though he neuer sawe him, 1. Pet. 1.9. and so feruently, as hee accounts all things in the world, which hee was wont so much to dote vpon, but as losse and dung, in comparison of Iesus Christ, Phil. 3.8, 9.
Fifthly,1 he hath a new behaviour with him: he is wonderfully altered in his carriages, which appears in divers things. First, in respect of the ⟨p. 544⟩rule of his life: he walks by rule, Gal. 6.16. He cometh daily to the light, to see whether his works be wrought in God, Joh. 3.21. This is a sign, given by our Saviour Christ in that place. He is careful to order his behaviour by the warrant of the word, Phil. 2.15, 16. Secondly, in respect of the means he useth for the ordering of his conversation. And so he taketh presently hold on Gods Sabbath: he is careful to keep the Sabbath, honouring that day above all others, and esteeming, and desiring it for the employment thereof. Thus the Lord of the Sabbath saith, that it is a sign by which he knows the people, whether they be truly sanctified or not, Exod. 31.13. Isaiah 56.2.6. Thirdly, in respect of the things he employs himself in, he chooseth the things that please God, Isaiah 56.4. his desire is now in all his ways, to do such things as might be acceptable to God: Whereas before, he was most careful to please men, or to satisfy his own lusts. Fourthly, in respect of the manner of his conversation. In which four things especially shine: first, humility: he shows that the great opinion of himself is taken down in him: he is lowly and meek, which he hath learned of Christ, Math. 11.29. Secondly, affectionateness: He loves the name of the Lord, and to be the Lords servant, Isaiah 56.6. He doth good duties with good affections. Thirdly, contempt of the world: he can deny his profit, pleasure, ease, credit, or the like. He is no more worldly or eaten up with the cares of life: He doth not esteem of earthly things as he was wont to ⟨p. 545⟩do, and shows it in his carriage. Fourthly, sincerity: for, now he hath respect to all the Commandments of God: he desires to be sanctified throughout: he is not mended in many things, as Herod was, but is, in some degree, mended in all things: and, besides, he is careful of his ways in all places and companies: he will obey absent, as well as present,
or more ready to judge others, than to condemn himself, James 3.17.
or more ready to iudge others, than to condemn himself, Iames 3.17.
If this description be throughly weighed, it will be found to contain the most lively and essential things that distinguish true Converts from all other men. Nor may the force of any of these be weakened, because many, that seem true Christians, do show the contrary to some of these: for, many that seem just to men, are an abomination to God; and besides, these things may be in the weak Christian in some weak measure, though not so exactly.
If this description be throughly waighed, it will bee found to contain the most liuely and essentiall things that distinguish true Conuerts from all othermen. Nor may the force of any of these bee weakned, because many, that seem true Christians, doo shew the contrary to some of these: for, many that seem iust to men, are an abomination to God; and besides, these things may be in the weak Christian in some weak measure, though not so exactly.
Thus of the third doctrine.
Doct. 4. We may hence note, that there is a peculiar time for the keeping of this visitation of grace. All the times of mens lives are not times of visitation: there is a special day of visitation, called in Scripture, The day of salvation, the accepted time, the due time, the season of God's grace, 2. Cor. 6.2. That this point may be opened, first, we may consider of the acceptation of this word Day. ⟨p. 546⟩It usually notes a natural day,1 that is, the space of four and twenty hours. Sometimes it notes the artificial day of twelve hours, from the morning to the evening: so, John 11.9. Sometimes it notes time generally: as, in such Scriptures as say, In those days, the meaning is, In those times. Sometimes it notes some peculiar season for the doing or suffering of some notable thing: as, the special time when God plagues wicked men, is called their day, Psalm 37.13. Job 18.20. So, the time when Christ declared himself openly to be the Messiah, is called his day, John 8.46. So it is here taken for that special part of our time of life, wherein God is pleased to offer and bestow his grace upon us to salvation. Now, this cannot be the whole space of a man's life: for, it is evident, that many men, for a long time of their life,2 have not at all been visited of God in this visitation of grace: they have sate in darkness, and in the shadow of death: and this time is called night, Rom. 13.13. Again, others are threatened with the utter loss of God's favour, if they observe not a season, as Heb. 3.6, &c. Luke 19.41, 42
Quest. But how may we know, when this season of grace is?
Quest. But how may we knowe, when this season of grace is?
1Ans. It is then, when God sends the Gospel ⟨p. 547⟩to us in the powerful preaching of it: when the light comes, then comes this day: when the doctrine of salvation is come, then the day of salvation is come, and God offers his grace then to all within the compass of that light. God keeps his visitation at all times, and in all places, when the Word of the Kingdom is powerfully preached: the time of the continuance of the means, is the day here meant, in a general consideration. But, if we look upon particular persons in places where the means is, then it is very hard, precisely to measure the time when God doth visit, or how long he will offer his grace to them:2 only this is certain, that when God strikes the hearts of particular men with remorse, or some special discerning or affections in matters of Religion, and so bringeth them near the Kingdom of God; if they trifle out this time, and receive this general grace in vain, they may be cast into a reprobate mind, and into incurable hardness of heart: and so God shuts the kingdom of God against them, while it is yet open to others, Mat. 3.12. Isaiah 6.10. compared with Mat. 13.14, 15.
1Ans. It is then, when God sends the Gospell ⟨p. 547⟩to vs in the powerfull preaching of it: when the light comes, then comes this day: when the doctrine of saluation is comne, then the day of saluation is comne, and God offers his grace then to all within the compasse of that light. God keeps his visitation at all times, and in all places, when the Word of the Kingdome is powerfully preached: the time of the continuance of the means, is the day heer meant, in a generall consideration. But, if we look vpon particular persons in places where the means is, then it is very hard, precisely to measure the time when God doth visit, or how long he will offer his grace to them:2
Use. The use is for the confutation, especially of the madness of many men, that so securely procrastinate and put off the time of their repentance, as if they might repent at any time; never considering, that the means of repentance may be taken utterly from them, or that they may be cast into a reprobate sense, or that death may suddenly prevent them, or that the times are only in GOD's hand: it is he that appoints, and begins, and ends ⟨p. 548⟩this day of visitation at his own pleasure; yea, he doth not allow to all men, in every place, the like space of time for the continuance of the means. This day lasteth, in some places, to some men many years:1 whereas, in other places, the Kingdom of God is taken away from them in a short time; as, when the Apostles in the Acts were driven from some Cities, after they had been in some places but a year or two; in others, but a month or two; in others, but a day or two.
Vse. The vse is for the confutation, especially of the madnes of many men, that so securely procrastinate and put off the time of their repentance, as if they might repent at any time; neuer considering, that the means of repentance may bee taken vtterly from them, or that they may bee cast into a reprobate sense, or that death may suddenly preuent them, or that the times are onely in GOD's hand: it is he that appoints, and beginnes, and ends ⟨p. 548⟩this day of visitation at his owne pleasure; yea, he doth not allow to all men, in euery place, the like space of time for the continuance of the means. This day lasteth, in some places, to some men many yeers:1 whereas, in other places, the Kingdome of God is taken away from them in a short time; as, when the Apostles in the Acts were driuen from some Cities, after they had been in some places but a yeer or two; in others, but a month or two; in others, but a day or two.
1If men object, that the thief on the Cross did delay, and yet found the visitation of grace at his last end; I answer four things. First, that the thief was by an unexpected death prevented of a great part of that time he might have lived by the course of nature: and therefore his example cannot patronize their resolution, that think they may safely put over all till their last end, and yet suppose they may live the full age of the life of man. Secondly, what can the example of one only man help them, seeing thousands have perished at their later end, going away without any repentance or grace? Why rather do they not fear, seeing so many millions of men are not visited in their later end? yea, at the very time, the other thief repented not: so that that example can show no more, than that it is possible that a man should find grace at the end: it doth not show, that it is probable or usual. Thirdly, they should show the promise of grace,2 not such men as wilfully neglect the present means, and put all off to their later end. What can be concluded from an example, when God's promise cannot be ⟨p. 549⟩showed? If any object, that they have a promise: for the Scripture saith, that At what time soever a sinner repents himself from the bottom of his hart, God will forgive him; I answer, that this sentence doth contain no such promise:3 for, it only promiseth forgiveness to them that repent at any time; but it doth not promise, that men may repent at any time when they will. Besides, the words in the Prophet Ezekiel are only, In the day that he turneth; which import nothing, to prove that a man may repent in any part of his life, when he will. Fourthly, the conversion of the thief was without means, miraculously, by the divinity of Christ, and is recorded among the works of wonder; such as were, The raising of the dead, the trembling of the earth, the darkening of the Sun, and the like: and if men dare not be so foolish as to expect, that at their pleasures these other wonders should be done, then neither may they in that of so late conversion without means.
1If men obiect, that the thief on the Crosse did delay, and yet found the visitation of grace at his last end; I answer foure things. First, that the thief was by an vnexpected death preuented of a great part of that time he might haue liued by the course of nature: and therefore his example cannot patronize their resolution, that think they may safely put ouer all till their last end, and yet suppose they may liue the full age of the life of man. Secondly, what can the example of one only man help them, seeing thousands haue perished at their later end, going away without any repentance or grace? Why rather doo they not fear, seeing so many millions of men are not visited in their later end? yea, at the very time, the other thief repented not: so that that example can shew no more, than that it is possible that a man should finde grace at the end: it doth not shew, that it is probable or vsual. Thirdly, they should shew the promise of grace,
If others say, that Men were hired into the vineyard at the eleventh hour,1 and were allowed and rewarded as well as they that went-in at the third hour; I answer, that The drift of the parable is only to show, that men that had the means later than other men, may yet be saved: it cannot be stretched to so large a sense. Besides, being a parable, it may illustrate, but cannot prove without some other Scripture, to which it serves as an illustration. But my special answer is this, that those men were never hired before the eleventh hour: they went in so soon as any came to hire them. And ⟨p. 550⟩so it is true, that if men have lived till extreme old age,2 and never had the means till then, they may have as much hope as they that had the means in their youth: but that will not warrant the presumption of such, as, being called the third hour, will not go in till the eleventh hour.
If others say, that Men were hired into the vineyard at the eleuenth houre,1 and were allowed and rewarded as well as they that went-in at the third houre; I answer, that The drift of the parable is onely to shew, that men that had the means later than other men, may yet bee saued: it cannot bee stretched to so large a sense. Besides, being a parable, it may illustrate, but cannot prooue without some other Scripture, to which it serues as an illustration. But my speciall answer is this, that those men were neuer hired before the eleuenth houre: they went in so soon as any came to hire them. And ⟨p. 550⟩so it is true, that if men haue liued till extreme old age,2 and neuer had the means till then, they may haue as much hope as they that had the meanes in their youth: but that wil not warrant the presumption of such, as, being called the third houre, will not go in till the eleuenth houre.
Use 2. And therefore the second use should be for instruction, to persuade all that mind their own good, to walk and work while they have the light, while it is yet to day, before the shadows of the evening be stretched out, as our Saviour exhorts in the Gospel: we should bestir our selves to make all the profit we can of the present means God affordeth us: for, the night may many ways come upon us ere we be aware. For, first, who knows how soon the night of death may come upon any of us? and then if we have no oil in our lamps, it will be too late to go to seek. Secondly, the night of restraint may come upon us: the means may be taken away: we are not sure how long the Candlestick may continue, before it be removed: God may take away good shepherds, and suffer idle shepherds to succeed in the room of them. Besides, a mighty storm of cruel persecution may surprise us. Thirdly, the night of temptation may come, and so, for the time, frustrate the life of the means: for, either God may hide himself from us, and then the Sun will be set to us, even at noon day; or God may hide the power of the Word from us, even when it is of power to others, as David imports, Psal. 119. when he saith, Lord, hide not thy Commandments from me: ⟨p. 551⟩or the Lord may restrain the spirits of his servants that speak unto us; for, the hearts of the Apostles themselves were not always enlarged in the like manner towards the people, as is imported, 2. Cor. 6.11.
Vse 2. And therefore the second vse should bee for instruction, to perswade all that minde their owne good, to walk and work while they haue the light, while it is yet to day, before the shadowes of the euening be stretched out, as our Sauiour exhorts in the Gospell: we should bestirre our selues to make all the profit we can of the present meanes God affordeth vs: for, the night may many waies come vpon vs ere wee bee aware. For, first, who knowes how soon the night of death may come vpon any of vs? and then if we haue no oile in our lamps, it will be too late to go to seek. Secondly, the night of restraint may come vpon vs: the means may be taken away: wee are not sure how long the Candlestick may continue, before it bee remooued: God may take away good shepheards, and suffer idle shepheards to succeed in the room of them. Besides, a mighty storm of cruell persecution may surprise vs. Thirdly, the night of temptation may come, and so, for the time, frustrate the life of the means: for, either God may hide himself from vs, and then the Sunne will bee set to vs, euen at noon day; or God may hide the power of the Word from vs, euen when it is of power to others, as Dauid imports,
Thus of the fourth doctrine.
Doct. 5. We may further hence note concerning the time of this visitation; that not only there is a season, but withal, that it is but a short time in comparison; therefore here called The day of visitation. Now, a day is one of the least measures of time: and this ariseth not only from the brevity of mans life, and the infinite mutations that befall the outward conditions of men, and the extreme malice the devil and the world bear to the Gospel, but also from the will of God, who will offer his grace in so special a manner, but for a short season: neither is the Lord bound to give account to us of his so doing,1 since we have more reason to admire his mercy that will offer us his grace at all, than to murmur because it is not offered always: yet this shortness of the season doth the more magnify God's power, that can so quickly conquer, and set up the Kingdom of Christ, and gather his Elect. And some cause may be taken from the rebellion of wicked men, who when they despise holy things, and use them vile; the Lord, to show the accounts he makes of those treasures, removes them from them. Thus the Jews lost their glory, Acts 13. When a people grow obstinate, and will not be wrought upon, that God, that commands us not to give holy things to dogs, doth himself ⟨p. 552⟩also many times remove his Word, for the unprofitableness and unworthiness of the people.
Doct. 5. We may further hence note concerning the time of this visitation; that not onely there is a season, but withall, that it is but a short time in comparison; therefore heer called The day of visitation. Now, a day is one of the least measures of time: and this ariseth not onely from the breuity of mans life, and the infinite mutations that befall the outward conditions of men, and the extreme malice the diuell and the world beare to the Gospell, but also from the will of God, who will offer his grace in so special a manner, but for a short season: neither is the Lord bound to giue account to vs of his so doing,1 since we haue more reason to admire his mercy that will offer vs his grace at all, than to murmure because it is not offred alwayes: yet this shortnes of the season doth the more magnifie God's power, that can so quickly conquer, and set vp the Kingdome of Christ, and gather his Elect. And some cause may bee taken from the rebellion of wicked men, who when they despise holy things, and vse them vile; the Lord, to shew the accounts hee makes of those treasures, remooues them from them. Thus the Iewes lost their glory,
Use. The use should be so much the more strongly to enforce the care of speedy profiting by the means, while it is yet called To day, as the Apostle urgeth it at large in the third and fourth chapters to the Hebrews. And withal, it should teach us to bewail the stupidity and carelessness of the multitude, that in these times of peace and spiritual plenty, have no care to make any provision for their souls: over whom we may lament, as Christ did over Jerusalem, Luke 19.42, &c. And the shortness of the time should teach Ministers to labour more diligently: they that are the stewards of the manifold graces of God, should be instant in season, and out of season, and with all authority beseech, rebuke, and correct; knowing, that their time is short and uncertain.
Vse. The vse should be so much the more strongly to inforce the care of speedy profiting by the means, while it is yet called To day, as the Apostle vrgeth it at large in the third and fourth chapters to the Hebrews. And withall, it should teach vs to bewail the stupidity and carelesnes of the multitude, that in these times of peace and spirituall plenty, haue no care to make any prouision for their soules: ouer whom we may lament, as Christ did ouer Ierusalem, Luke 19.42, &c. And the shortnes of the time should teach Ministers to labour more diligently: they that are the stewards of the manifold graces of God, should be instant in season, and out of season, and with all authority beseech, rebuke, and correct; knowing, that their time is short and vncertain.
Doct. 6. We may here note, that the day when God visits a man with his grace, is a glorious day: The Apostle speaks of it, as of the most happy time of the life of man: and so was it ever accounted by the godly, Isaiah. 24.22.23. And it must needs appear to be a day of singular happiness, if we consider what that day brings forth instantly unto the man or woman visited of God, for,
Doct. 6. We may here note, that the day when God visits a man with his grace, is a glorious day: The Apostle speaks of it, as of the most happie time of the life of man: and so was it euer accounted by the godly, Esay. 24.22.23. And it must needs appear to be a day of singular happines, if we consider what that day brings forth instantly vnto the man or woman visited of God, for,
Fiftly,1 hee hath a new behauiour with him: hee is wonderfully altered in his carriages, which appeares in diuers things. First, in respect of the ⟨p. 544⟩rule of his life: hee walks by rule, Gal. 6.16. Hee commeth daily to the light, to see whether his works be wrought in God, Ioh. 3.21. This is a signe, giuen by our Sauiour Christ in that place. Hee is carefull to order his behauiour by the warrant of the word, Phil. 2.15, 16. Secondly, in respect of the meanes hee vseth for the ordering of his conuersation. And so hee taketh presently hold on Gods Sabbath: hee is carefull to keepe the Sabbath, honouring that day aboue all others, and esteeming, and desiring it for the imployment thereof. Thus the Lord of the Sabbath saith, that it is a signe by which hee knowes the people, whether they bee truly sanctified or not, Exod. 31.13. Esay 56.2.6. Thirdly, in respect of the things hee imploies himselfe in, hee chooseth the things that please God, Esay 56.4. his desire is now in all his waies, to do such things as might bee acceptable to God: Whereas before, hee was most carefull to please men, or to satisfie his owne lusts. Fourthly, in respect of the manner of his conuersation. In which foure things especially shine: first, humility: hee shewes that the great opinion of himselfe is taken downe in him: hee is lowely and meek, which hee hath learned of Christ, Math. 11.29. Secondly, affectionatenes: Hee loues the name of the Lord, and to bee the Lords seruant, Esay 56.6. Hee doth good duties with good affections. Thirdly, contempt of the world: hee can deny his profit, pleasure, ease, credit, or the like. Hee is no more worldly or eaten vp with the cares of life: He doth not esteeme of earthly things as hee was wont to ⟨p. 545⟩doo, and shewes it in his carriage. Fourthly, sincerity: for, now hee hath respect to all the Commandements of God: hee desires to bee sanctified throughout: he is not mended in many things, as Herod was, but is, in some degree, mended in all things: and, besides, hee is carefull of his waies in all places and companies: hee will obey absent, as well as present, Phil. 2.12. and there is no occasion of offense in him, 1. Iohn 2.8. He is wonderfull wary and carefull to prouide, that he may not bee an offense to any body: and withall, hee is not found to striue more for credit, than for goodnes;
Doct. 4. We may hence note, that there is a peculiar time for the keeping of this visitation of grace. All the times of mens liues are not times of visitation: there is a speciall day of visitation, called in Scripture, The day of saluation, the accepted time, the due time, the season of God's grace, 2. Cor. 6.2. That this point may be opened, first, we may consider of the acceptation of this word Day. ⟨p. 546⟩It vsually notes a naturall day,1 that is, the space of foure and twenty houres. Sometimes it notes the artificiall day of twelue houres, from the morning to the euening: so, Iohn 11.9. Sometimes it notes time generally: as, in such Scriptures as say, In those daies, the meaning is, In those times. Sometimes it notes some peculiar season for the dooing or suffering of some notable thing: as, the speciall time when God plagues wicked men, is call'd their day, Psalm 37.13. Iob 18.20. So, the time when Christ declared himself openly to bee the Messias, is called his day, Iohn 8.46. So it is heer taken for that speciall part of our time of life, wherein God is pleased to offer and bestowe his grace vpon vs to saluation. Now, this cannot be the whole space of a man's life: for, it is euident, that many men, for a long time of their life,2 haue not at all been visited of God in this visitation of grace: they haue sate in darknes, and in the shadow of death: and this time is called night, Rom. 13.13. Again, others are threatned with the vtter losse of God's fauour, if they obserue not a season, as Heb. 3.6, &c. Luke 19.41, 42. Yea, some men haue liued beyond this season; and, for not obseruing it, were cast away, Pro. 1.24, 28. The very tearm heer vsed, shewes it: for, when he saith, The day of visitation, he manifestly, by the Metaphor of visiting, proues a limitation of the time: for, all the yeer is not the time of visitation among men; but some certain season onely.
