A17384:2381
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.
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,
1First, in that day God reveals in some measure his love to the visited: wch is the more admirable a benefit, because Gods love is a free love, and it is everlasting, and is also immense.
1First, in that day God reueales in some measure his loue to the visited: wch is the more admirable a benefit, because Gods loue is a free loue, and it is euerlasting, and is also immense.
Thirdly, in that he justifies him, both forgiving him all his sins, and clothing him with the righteousness of Christ.
Thirdly, in that hee iustifies him, both forgiuing him all his sinnes, and clothing him with the righteousnes of Christ.
Fourthly, in that day he adopts him to be his own child, that was before the child of wrath, Romans 8.16.
Fourthly, in that day hee adopts him to bee his owne child, that was before the child of wrath, Romans 8.16.
Fifthly, in that day, he gives him a new nature, and creates and fashions in him the Image of Jesus Christ: and so reveals Christ in him, Colossians 3.10. Galatians 2.20.
Fiftly, in that day, hee giues him a new nature, and creates and fashions in him the Image of Iesus Christ: and so reueals Christ in him, Colossians 3.10. Galatians 2.20.
Seventhly, in that day he makes him free: so as he is enrolled amongst the living, and acknowledged particularly of God amongst the Saints: He is written in the writing of the house of Israel: and is free from all the misery & bondage he was in before, or was in danger of: and he is henceforwards free of the house and presence of God: He may feed at his Table, and eat the food of life. He hath access with boldness at all times into the presence of God with any suites. He is also free to the Communion of Saints, and is restored to the free and lawful use of the creatures in general, Psal. 87.5. Isaiah 4.4. Rom. 8.1. Gal. 1.6. Isaiah 25.8. Mark 11.24. Eph. 2.20, 21. Mat. 5.5.
Seuenthly, in that day hee makes him free: so as hee is inrolled amongst the liuing, and acknowledged particularly of God amongst the Saints: He is written in the writing of the house of Israel: and is free from all the miserie & bondage he was in before, or was in danger of: and hee is henceforwards free of the house and presence of God: Hee may feede at his Table, and eate the food of life. Hee hath accesse with boldnes at all times into the presence of God with any suites. He is also free to the Communion of Saints, and is restored to the free and lawfull vse of the creatures in generall, Psal. 87.5. Esay 4.4. Rom. 8.1. Gal. 1.6. Esay 25.8. Mark 11.24. Eph. 2.20, 21. Mat. 5.5.
