A17384:2398
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.
Tenthly, he assures, and estates upon him, the evidence of an inheritance that is immortal, undefiled, that withers not, reserved for him in heaven, 1. Pet. 1.3.
Tenthly, hee assures, and estates vpon him, the euidence of an inheritance that is immortall, vndefiled, that withers not, reserued for him in heauen, 1. Pet. 1.3.
The use should be chiefly to move godly men to the exact study of those things,1 and to all possible thankfulness for Gods visitation: and they should with much joy remember the very time (if it may be) when God did so visit them: and if the men of this world keep commemoration yearly of the days of their birth or marriage; how much more cause hath a Christian to preserve in himself, and to speak of it to the praise of God, the very day and season, when God did first reveal his grace unto him? Let none mistake me. I mean it not of all Christians:2 for many Christians did never observe or know distinctly the very first day of their conversion, being not called either by ordinary means, or not in such a sensible manner as some others were, or stood for a time in temporary grace: yet unto all, the counsel is profitable, that, taking a day in the sense as it is here, they ⟨p. 555⟩should often think of with gladness the season of their conversion, or at least magnify God for the thing it self, that they are converted.
The vse should be chiefly to moue godly men to the exact study of those things,1 and to all possible thankfulnes for Gods visitation: and they should with much ioy remember the verie time (if it may bee) when God did so visit them: and if the men of this world keep commemoration yearely of the daies of their birth or marriage; how much more cause hath a Christian to preserue in himselfe, and to speake of it to the praise of God, the verie day and season, when God did first reueal his grace vnto him? Let none mistake me. I meane it not of all Christians:2 for manie Christians did neuer obserue or knowe distinctly the verie first daie of their conuersion, being not called either by ordinarie meanes, or not in such a sensible manner as some others were, or stood for a time in temporary grace: yet vnto all, the counsell is profitable, that, taking a day in the sense as it is heer, they ⟨p. 555⟩should often think of with gladnes the season of their conuersion, or at least magnifie God for the thing it self, that they are conuerted.
And besides, all such as enjoy the means of grace, and yet have not felt this visitation of God, should be much allured to the care of attending upon the means, and be made desirous to receive the grace of God, and that effectually: it should much move them, that God hath now sent them the means, and keeps his public visitation; and that GOD stands not upon desert, nor doth he make exception of them, but offers his grace unto all, and desireth not the death of any sinner, yea, beseecheth them to be reconciled; and, to that end, hath committed the Word of reconciliation to his servants, with express commandment, that they should be instant, and with all patience instruct men, and call upon them, and persuade them to save their souls.
And besides, all such as enioy the means of grace, and yet haue not felt this visitation of God, should be much allured to the care of attending vpon the means, and be made desirous to receiue the grace of God, and that effectually: it should much moue them, that God hath now sent them the meanes, and keeps his publique visitation; and that GOD stands not vpon desert, nor doth he make exception of them, but offers his grace vnto all, and desireth not the death of any sinner, yea, beseecheth them to be reconciled; and, to that end, hath committed the Word of reconciliation to his seruants, with expresse commandement, that they should be instant, and with all patience instruct men, and call vpon them, and perswade them to saue their soules.
Doct. 7. We may yet further from hence observe, that before calling, the very Elect of GOD may be as bad as any other; as here, till God visited those elect Gentiles, they were railers as well as others: so were the former sins, mentioned, 1. Cor. 6.9. found in the very Elect, as the eleventh verse showeth. This appears by the example of Manasseh, Mary Magdalene, Paul, and the thief on the Cross: see further, Tit. 3.3. And the reasons may be easily assigned: for, first, the very Elect, before calling, have the same corruption of nature that other men have; and so all have sinned, and are deprived of the glory of God: so as there is ⟨p. 556⟩not one of them doth good, no not one. Secondly, they have the same occasions to sin from the Devil and the world. Thirdly, and were their natures somewhat better then other mens, yet they would have been leavened as they were a part of the lump of infected mankind.1 This may both inform us & teach us in divers things. It may inform us in three things, (viz.) about our election and our justification, and about the Gospel, as the means of our vocation. For election, this point proves, it must be free, seeing there was no goodness in the very elect, more then in the reprobate, in the estate of nature. And for Justification, the Apostle Paul useth the consideration of this doctrine in the third Chapter to the Romans, to prove, it cannot be by works. And for the Gospel, we may here see the mighty power of it: it may well be called the Arm of the Lord, and his power to salvation, that can thus mightily and suddenly change men.
Doct. 7. Wee may yet further from hence obserue, that before calling, the very Elect of GOD may bee as bad as any other; as heer, till God visited those elect Gentiles, they were railers as well as others: so were the former sinnes, mentioned,
1. For our selves; it should teach us to walk both more humbly all our days, seeing we have been vile as well as others; and also more watchfully, seeing we carry about us a nature that hath been so rebellious against God: and besides, we should resist the beginnings of sin in us, as having known by experience whither sin will lead us, if we give way to it, and dally with it. 2 For others not yet called, it should teach us both compassion of their misery (it having been our own case) and a care to show all meekness to ⟨p. 557⟩all men in waiting for their conversion, and patience in bearing their wrongs. 3 For God: how can we ever sufficiently love him that hath showed such love to us, even when we were his enemies?
1. For our selues; it should teach vs to walke both more humbly all our daies, seeing wee haue beene vile as well as others; and also more watchfully, seeing wee carry about vs a nature that hath beene so rebellious against God: and besides, wee should resist the beginnings of sinne in vs, as hauing knowne by experience whither sinne will lead vs, if wee giue way to it, and dally with it. 2 For others not yet called, it should teach vs both compassion of their miserie (it hauing beene our owne case) and a care to shewe all meekness to ⟨p. 557⟩all men in wayting for their conuersion, and patience in bearing their wrongs. 3 For God: how can wee euer sufficiently loue him that hath shewed such loue to vs, euen when wee were his enemies?
Yea wicked men, that are smitten with terrors for the heinousness of their sins, should hence confirm themselves against despair, seeing they may hence learn, that as great offenders as they, have been converted and saved. 2. Tim. 1.15.
Yea wicked men, that are smitten with terrors for the hainousnesse of their sinnes, should hence confirme themselues against despaire, seeing they may hence learne, that as great offendors as they, haue beene conuerted and saued. 2. Tim. 1.15.
There is one thing, that from hence men must take heed that they do not learn; that is, that they abuse not these examples to confirm themselves in sin: for there is matter to daunt them, and fright them from this presumption.1 For first, not all that have lived licentiously, but some few only have been saved, the rest perished in their own wickedness. Secondly, of those that were saved, none were saved without amendment of life and regeneration: and therefore so long as thou livest in thy sin, so long their example fits thee not.
There is one thing, that from hence men must take heede that they doe not learne; that is, that they abuse not these examples to confirme themselues in sinne: for there is matter to daunt them, and fright them from this presumption.1 For first, not all that haue liued licentiously, but some few onely haue beene saued, the rest perished in their owne wickednesse. Secondly, of those that were saued, none were saued without amendment of life and regeneration: and therfore so long as thou liuest in thy sinne, so long their example fits thee not.
Doct. 8. The last Doctrine that may from hence be made, is in particular concerning the sin of speaking evil of the godly, and the point is, That Gods gracious visitation doth cure that disease exactly. He will never rail any more, that is truly gathered unto God in his day of visitation. It is possible, Christians may speak evil one of another in particular, and it is lamentable when they do so; but that is upon supposal of particular ⟨p. 558⟩faults in those of whom they speak evil. But that a man should speak evil of godly men in general, because they are godly, with desire he might find them evil doers, is a vice not found in such as are truly called: And therefore let such as are guilty of that sin of speaking evil of good Christians,1 because they follow goodness, know, That their day of visitation is not yet come.
Doct. 8. The last Doctrine that may from hence be made, is in particular concerning the sinne of speaking euill of the godly, and the point is, That Gods gracious visitation doth cure that disease exactly. Hee will neuer raile any more, that is truly gathered vnto God in his day of visitation. It is possible, Christians may speake euill one of another in particular, and it is lamentable when they doe so; but that is vpon supposall of particular ⟨p. 558⟩faults in those of whom they speake euill. But that a man should speake euill of godly men in generall, because they are godly, with desire he might finde them euill doers, is a vice not found in such as are truly called: And therefore let such as are guilty of that sinne of speaking euill of good Christians,1 because they follow goodnesse, know, That their day of visitation is not yet come.
From the 13 Verse of the first Chapter, to the 9 Verse of the third Chapter, is contained matter of exhortation: and the exhortation is either general or special. The general exhortation concerns all Christians, and hath been set down from the 13 Verse of the first Chapter, to the end of the 11 Verse of this second Chapter. Now those words, and those that follow, to the 9 Verse of the next Chapter, contain special exhortations which concern some Christians only, namely, subjects, servants, wives, and husbands. Of the duty of subjects he entreats from Verse 13, to Verse 18: Of the duty of servants, from Verse 18, to the end of this Chapter: of the duty of wives, in the seven first Verses of the third Chapter: and of the duty of husbands in the eighth Verse of that Chapter.
FRom the 13 Verse of the first Chapter, to the 9 Verse of the third Chapter, is contained matter of exhortation: and the exhortation is either generall or speciall. The generall exhortation concernes all Christians, and hath beene set downe from the 13 Verse of the first Chapter, to the end of the 11 Verse of this second Chapter. Now those words, and those that follow, to the 9 Verse of the next Chapter, containe speciall exhortations which concerne some Christians onely, namely, subiects, seruants, wiues, and husbands. Of the duty of subiects he entreats from Verse 13, to Verse 18: Of the duty of seruants, from Verse 18, to the end of this Chapter: of the duty of wiues, in the seuen first Verses of the third Chapter: and of the duty of husbands in the eightth Verse of that Chapter.
So that the Apostle, having taught all Christians before, how to behave themselves in their general ⟨p. 559⟩calling, he now undertakes to teach some sorts of Christians in particular, how to order themselves in their particular callings; and so he teacheth them in some things that concern the Politics, and in some things that concern the Economics. Unto order in a Common wealth belongs the duty of Subjects: and unto household government belongs the duty of Servants, Wives, and Husbands.
So that the Apostle, hauing taught all Christians before, how to behaue themselues in their generall ⟨p. 559⟩calling, hee now vndertakes to teach some sorts of Christians in particular, how to order themselues in their particular callings; and so hee teacheth them in some things that concern the Politickes, and in some things that concerne the Oeconomickes. Vnto order in a Common wealth belongs the duty of Subiects: and vnto houshold gouernment belongs the duty of Seruants, Wiues, and Husbands.
From the coherence, and the general consideration of the whole exhortation, divers things may be noted before I break open the particulars of the Text.
From the coherence, and the generall consideration of the whole exhortation, diuers things may be noted before I breake open the particulars of the Text.
1 The Word of God must be the warrant of all the actions of our life: it not only gives order about the businesses of Religion, but it prescribes matter of obedience in all our conversation; it tells us what to do in our houses, and in the Common wealth, as well as what to do at Church, which shows us the perfection of the Scripture. Theology is the Mistress of all Sciences: it perfects the sound knowledge of the Ethics, Politics, or Economics, and it should teach therefore in our callings, whether general or particular, to seek warrant from the Word, which warrant we may find either expressed particularly, or else implied in general directions; and withal we should take heed, that we make not more sins in any estate of life, then are made in Scripture, and so not affright or disquiet our selves with vain fears that way.
1 The Word of God must be the warrant of all the actions of our life: it not onely giues order about the businesses of Religion, but it prescribes matter of obedience in all our conuersation; it tells vs what to doe in our houses, and in the Common wealth, as well as what to doe at Church, which shewes vs the perfection of the Scripture. Theologie is the Mistresse of all Sciences: it perfects the sound knowledge of the Ethicks, Politickes, or Oeconomickes, and it should teach therefore in our callings, whether generall or particular, to seeke warrant from the Word, which warrant we may finde either expressed particularly, or else implied in generall directions; and withall we should take heed, that wee make not more sinnes in any estate of life, then are made in Scripture, and so not affright or disquiet our selues with vaine fears that way.
2 The Apostle would have Christians in a special manner careful that they offend not the laws ⟨p. 560⟩of the Princes of this world; this appears, in that he enjoins them the duties of Subjects first, and in that they do teach them the duty of submission, both in this and other Scriptures with great force and violence (as it were) of arguments: which shows, that they were wonderful desirous to charge and instruct the Christians so, that if it were possible, they might not offend that way, and the reasons are divers & many, why Christians should be above all men careful to keep the laws of Princes: first, because by breaking the laws of men, they sin against God. Secondly, because evil minded men have in all ages watched godly Christians, to see whether they could find any fault by them in the matters of the kingdom. Thirdly, because if earthly Princes be provoked, it may cause a general trouble of the Churches, the offenders many times suffer not alone, but many others upon displeasure raised by them. Fourthly, because if earthly Princes be good, the careful obedience of their Subjects may encourage them to be great helps to religion, even to be Nursing fathers and nursing mothers to the Churches, 1. Tim. 2.2. Fifthly, because perverseness and contempt, and careless neglect of the laws of Princes many times proves scandalous, and We must not offend them that are without, 1. Cor. 10. 2. Col. 4.5. Many that were somewhat inclined to embrace the sincerity of the Gospel, have been cast back, and profess, that therefore they abhor such people, because they observe their disobedience against humane government, either through indiscretion ⟨p. 561⟩or nice scruples, or perverse wilfulness.
2 The Apostle would haue Christians in a speciall manner careful that they offend not the lawes ⟨p. 560⟩of the Princes of this world; this appeares, in that hee enioynes them the duties of Subiects first, and in that they doe teach them the duty of submission, both in this and other Scriptures with great force and violence (as it were) of arguments: which shewes, that they were wonderfull desirous to charge and instruct the Christians so, that if it were possible, they might not offend that way, and the reasons are diuers & many, why Christians should bee aboue all men carefull to keepe the lawes of Princes: first, because by breaking the lawes of men, they sinne against God. Secondly, because euill minded men haue in all ages watched godly Christians, to see whether they could finde any fault by them in the matters of the kingdome. Thirdly, because if earthly Princes bee prouoked, it may cause a generall trouble of the Churches, the offendors many times suffer not alone, but many others vpon displeasure raised by them. Fourthly, because if earthly Princes be good, the carefull obedience of their Subiects may incourage them to bee great helps to religion, euen to bee Nursing fathers and nursing mothers to the Churches,
The use may be to reprove the carelessness of many Christians this way, and that for diverse offences: as first, for sluggishness, in not studying the Laws of the Countries where they live. Some Christians have a secret jealousy against the laws of men, and do in heart think meanly of them; and, unless the equity of the Law stare them in the face, they do, without any further consideration, securely cast aside the care of it, and rush into the breach of it. Secondly, diverse Christians do much sin against the holy desire and direction of the Apostles, in the intemperance of their words, when in ordinary discourse they speak with much scorn of the observation of the laws of men, which they understand not. A Christian, that will not study to be quiet in respect of the laws of men, is a singular plague to the Church where he lives.
The vse may bee to reproue the carelesnesse of many Christians this way, and that for diuerse offenses: as first, for sluggishnes, in not studying the Lawes of the Countries where they liue. Some Christians haue a secret iealousie against the lawes of men, and doo in heart think meanly of them; and, vnlesse the equity of the Law stare them in the face, they doo, without any further consideration, securely cast aside the care of it, and rush into the breach of it. Secondly, diuerse Christians doo much sinne against the holy desire and direction of the Apostles, in the intemperancie of their words, when in ordinary discourse they speak with much scorne of the obseruation of the lawes of men, which they vnderstand not. A Christian, that will not study to be quiet in respect of the laws of men, is a singular plague to the Church where he liues.
