A17384:3282
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.
Doct. 1. Such is this evil world, that a man may suffer evil for doing well.
Doct. 1. Such is this euill world, that a man may suffer euill for doing well.
Doct. 2. We must not be weary of well doing, though we suffer for it.
Doct. 2. Wee must not be weary of well doing, though wee suffer for it.
Doct. 3. To suffer for welldoing, may befall any sort of men, as here it is supposed to be the case of servants.
Doct. 3. To suffer for weldoing, may befall any sort of men, as heere it is supposed to bee the case of seruants.
Doct. 4. It is by accident, and not from the nature of welldoing, or any necessity that is absolute, that men suffer for welldoing: It doth not necessarily follow, that men must suffer always, or all sorts of men, for goodness: It may befall them; it doth not follow, that it must befall them: and therefore the Apostle faith, If you suffer.
Doct. 4. It is by accident, and not from the nature of weldoing, or any necessity that is absolute, that men suffer for weldoing: It doth not necessarily follow, that men must suffer alwaies, or all sorts of men, for goodnes: It may befall them; it doth not follow, that it must befall them: and therfore the Apostle faith, If you suffer.
Doct. 5. To suffer for welldoing patiently, is wonderful glorious, and acceptable before God.
Doct. 5. To suffer for weldoing patiently, is wonderfull glorious, and acceptable before God.
Doct. 6. Many things may be gracious with men, that are no whit regarded with God.
Doct. 6. Many things may bee gracious with men, that are no whit regarded with God.
Doct. 7. To suffer for welldoing, when it is not patiently taken, is not thank-worthy with GOD: though the cause men suffer for, be good, yet they lose their praise, when they use ill means to be delivered, or carry themselves impatiently.
Doct. 7. To suffer for weldoing, when it is not patiently taken, is not thank-worthy with GOD: though the cause men suffer for, be good, yet they lose their praise, when they vse ill meanes to bee deliuered, or carry themselues impatiently.
Doct. 8. To know that God favours us, or accepts of what we do, will make a man endure strange things; as here servants, that were used many times little better then beasts, yet endure ⟨p. 787⟩it, because it is at all times acceptable to God.
Doct. 8. To know that God fauours vs, or accepts of what wee doe, will make a man endure strange things; as heere seruants, that were vsed many times little better then beasts, yet endure ⟨p. 787⟩it, because it is at all times acceptable to God.
Doct. 9. Lastly, it would here be noted, that to suffer for any kind of well-doing, is acceptable before God: though a man do not suffer for Religion, but for the duties of his particular Calling (as the case was here) yet every such suffering is gracious before God.
Doct. 9. Lastly, it would heer be noted, that to suffer for any kinde of wel-doing, is acceptable before God: though a man doo not suffer for Religion, but for the duties of his particular Calling (as the case washeer) yet euery such suffering is gracious before God.
Thus of the first reason taken from God's acceptation: the same reason follows in the beginning of this Verse, and that is taken from their calling: and for these words, For thereunto were ye called, the sense is, that unto patient suffering for well-doing, they were tied by their calling, if need did require. Now, God calls men to suffering,1 diverse ways. First, by his decree: for, he hath here destinated men to be made like to his Son, in suffering unjustly; they were ordained to afflictions, Rom. 8.29. 1. Thes. 3.3. Secondly, by his Word or Law we are called to it, because the Word of God doth require, that we should take up our cross, and suffer for the truth, as many Scriptures show. Thirdly, by the work of God's grace, when he makes us again new men in Jesus Christ: for, by the same calling that he calls us to be Saints, he calls us to suffer for sanctity; and this seems to be intended specially here. Fourthly, God calls us to suffer by his special gift: for, as he ⟨p. 788⟩hath given us to believe, so hath he given us to suffer for his sake. Now, God by every gift doth really call us to the execution and use of it, when there is occasion. Fifthly, Servants and other Inferiors are called to suffer correction, though it should be unjust, even by their particular Calling. Sixthly, the coherence shows, that the example of Christ, suffering unjustly, is a pattern that calls us also to suffer, and so to walk in his steps. This last, and the third way of Calling, are especially meant in this place: and so from thence, diverse things may be briefly noted by way of doctrine. For, of our effectual Calling I have at large entreated both in the former chapter, and the tenth verse of this chapter.
THus of the first reason taken from God's acceptation: the same reason followes in the beginning of this Verse, and that is taken from their calling: and for these words, For thereunto were yee called, the sense is, that vnto patient suffering for well-dooing, they were tied by their calling, if need did require. Now, God calls men to suffering,1 diuerse waies. First, by his decree: for, he hath heer destinated men to be made like to his Sonne, in suffering vniustly; they were ordayned to afflictions,
First, all God's people or servants become His by Calling: it is the way by which God hires servants, and makes a people to himself: for, by nature even the Elect are not a people, but live in darkness, dead in sin, sensual and carnal as other men; and re-creation is such a link in the chain of salvation, as cannot be wanting, Rom. 8.30. And therefore men should labour to make their Calling sure, as ever they would have comfort, that they are God's servants or people.
First, all God's people or seruants become His by Calling: it is the way by which God hires seruants, and makes a people to himself: for, by nature euen the Elect are not a people, but liue in darknes, dead in sinne, sensuall and carnall as other men; and re-creation is such a link in the chain of saluation, as cannot be wanting, Rom. 8.30. And therefore men should labor to make their Calling sure, as euer they would haue comfort, that they are God's seruants or people.
Secondly, God works great things many times without any great toil, or power of instruments; as here, To convert a man, is but to call him; To make him live, is but to bid him live. Thus God can call up generations of men out of the heap of dead and forlorn mankind. Thus the dead shall be raised at the last Day, by the voice of the Son ⟨p. 789⟩of God: which should teach us to live by faith in all estates, and rest upon Gods power, by which we are kept to salvation.
Secondly, God works great things many times without any great toile, or power of instruments; as heer, To conuert a man, is but to call him; To make him liue, is but to bid him liue. Thus God can call vp generations of men out of the heap of dead and forlorn mankinde. Thus the dead shall be raised at the last Day, by the voice of the Sonne ⟨p. 789⟩of God: which should teach vs to liue by faith in all estates, and rest vpon Gods power, by which wee are kept to saluation.
Thirdly, God's Calling accepts not the persons of men, it puts no difference: all are called alike, as to honour, so to labour and danger. The Apostle puts-in all Christians, by this Calling, to suffer, if need require, as well as servants. So with God there is neither circumcision nor uncircumcision, Jew nor Gentile, bond nor free: but all are one in Christ, Col. 3.11. Which should be a marvellous comfort to Christians that are meaner than others in the world, to think on it, that God requireth as hard work of the richest, as he doth of them; and makes as great account of a poor Christian, as of the mightiest Monarch. And it should teach Christians humility, and not to strive so much for precedency; but rather, if men will excel others, it should be in service and sufferings.
Thirdly, God's Calling accepts not the persons of men, it puts no difference: all are called alike, as to honour, so to labour and danger. The Apostle puts-in all Christians, by this Calling, to suffer, if need require, as well as seruants. So with God there is neither circumcision nor vncircumcision, Iew nor Gentile, bond nor free: but all are one in Christ, Col. 3.11. Which should bee a maruellous comfort to Christians that are meaner than others in the world, to think on it, that God requireth as hard work of the richest, as hee doth of them; and makes as great account of a poor Christian, as of the mightiest Monarch. And it should teach Christians humility, and not to striue so much for precedency; but rather, if men will excell others, it should be in seruice and sufferings.
Fourthly, all men are not called: he saith here, Ye are called; as importing, that it was a special honour done to them. Many have not the means of Calling; and many refuse their Calling, when they have the means. Which shows the woeful estates of worlds of men, or to whom the voice of God by his Word in the Spirit comes not.
Fourthly, all men are not called: hee saith heer, Yee are called; as importing, that it was a speciall honour done to them. Many haue not the meanes of Calling; and many refuse their Calling, when they haue the means. Which shewes the wofull estates of worlds of men, or to whom the voyce of God by his Word in the Spirit comes not.
Fifthly, the Calling of God doth propound conditions, upon which his election in time doth depend: for, many are called, but few chosen upon that Calling; and the reason is, because they yielded not to the Conditions of their Calling. God calls men to a new Covenant, and requires, first, ⟨p. 790⟩•he belief of all things promised on his part. Secondly, sanctify and holiness of life: thus they are said to be Saints by Calling, 1. Cor. 1.1. Thirdly, to suffer for well-doing, if there be occasion: so here. Now, upon the conscience and consent of the heart unto these conditions, doth God make his choice, or acknowledge men: and therefore hereby mens hearts must be tried, or men must try their hearts and estates, whether they be effectually called or no.
Fiftly, the Calling of God doth propound conditions, vpon which his election in time doth depend: for, many are called, but few chosen vpon that Calling; and the reason is, because they yeelded not to the Conditions of their Calling. God calls men to a new Couenant, and requires, first, ⟨p. 790⟩•he beleef of all things promised on his part. Secondly, sanctify and holinesse of life: thus they are said to be Saints by Calling, 1. Cor. 1.1. Thirdly, to suffer for well-doing, if there bee occasion: so heer. Now, vpon the conscience and consent of the heart vnto these conditions, doth God make his choice, or acknowledge men: and therefore heerby mens hearts must bee tried, or men must try their hearts and estates, whether they be effectually called or no.
