A17384:408
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.
3. Much more to such as are so far from growing, that they fall away, and decline; lose their first love, and what they have wrought, begin in the Spirit, and end in the flesh. This much vexeth God, and is extremely dangerous to the parties, Isaiah 1.4. Jer. 7.24. and 15.6. 2. Pet. 2.20. But, that this may not either pierce too far, or fall too deadly or flat upon any that are guilty, we must know, there is a double declining or apostasy: The one,1 inward; the other, outward. First, the inward is, when a mans heart is fallen off from the care of godliness, and the means of it, and regards iniquity constantly, being possessed of the reign of habitual hypocrisy: and this may be in men that outwardly frequent the ⟨p. 90⟩means, and make a show of godliness. Secondly, the outward declining or Apostasy is, when men outwardly live in gross sins, or follow scandalous courses, and are at last relapsed to the violent courses of the world, so as the means of godliness is neglected. Again, declining is, first, either total: secondly, or in part. First, total, when we fall off from all godliness, and all the means of it: and so only they fall, that sin against the holy Ghost. Secondly, in part, is, when men fall into some sin or error, and not lose all conscience of well-doing, and such is their Apostasy also, that fall off from the care of some of the ordinances of God as, when men use the private, and neglect the public; or use the public, and neglect the private, &c.
3. Much more to such as are so farre from growing, that they fall away, and decline; lose their first loue, and what they haue wrought, begin in the Spirit, and end in the flesh. This much vexeth God, and is extremely dangerous to the parties, Esay 1.4. Ier. 7.24. and 15.6. 2. Pet. 2.20. But, that this may not either pearce too farre, or fall too deadly or flat vpon any that are guilty, we must knowe, there is a double declining or apostasie: The one,1 inward; the other, outward. First, the inward is, when a mans heart is falne off from the care of godlinesse, and the means of it, and regards iniquity constantly, being possessed of the raign of habituall hypocrisie: and this may bee in men that outwardly frequent the ⟨p. 90⟩meanes, and make a shew of godlinesse. Secondly, the outward declining or Apostasie is, when men outwardly liue in grosse sinnes, or follow scandalous courses, and are at last relapsed to the violent courses of the world, so as the meanes of godliness is neglected. Againe, declining is, first, either totall: secondly, or in part. First, totall, when we fall off from all godliness, and all the meanes of it: and so only they fall, that sinne against the holy Ghost. Secondly, in part, is, when men fall into some sinne or error, and not lose all conscience of well-doing, and such is their Apostasie also, that fall off from the care of some of the ordinances of God as, when men vse the priuate, and neglect the publike; or vse the publike, and neglect the priuate, &c.
Question. But what shall a man do to help himself, that finds he hath declined, &c?
Question. But what shall a man doe to help himselfe, that findes he hath declined, &c?
Answer. He must take unto himself words, and confess his sin to God, and return to the Lord heartily, he will heal even his back-sliding: Hose. 14.3.4.5.
Answer. He must take vnto himselfe words, and confesse his sin to God, and returne to the Lord hartily, he will heale euen his back-sliding: Hose. 14.3.4.5.
Use 2. Secondly, for instruction, and so it should persuade with us mightily to hold on, and never faint in the way, but strive to the perfection of every good gift of God, not being weary of well-doing, knowing, that it is ashamed still to be children, and that God doth require a righteousness of us, that should exceed the righteousness of all the Papists, and Pharisees, in the world, and to this end, we should preserve in us this desire after the sincere milk of the word, ⟨p. 91⟩and watch against security and slothfulness, the dangerous moths of godliness.
Vse 2. Secondly, for instruction, and so it should perswade with vs mightily to hold on, and neuer faint in the way, but striue to the perfection of euery good gift of God, not being weary of well-doing, knowing, that it is ashame still to bee children, and that God doth require a righteousnes of vs, that should exceed the righteousnes of all the Papists, and Pharises, in the world, and to this end, we should preserue in vs this desire after the sincere milk of the word, ⟨p. 91⟩and watch against securitie and slothfulnes, the dangerous moathes of godliness.
Use 3. Thirdly, such may be much encouraged, who have their hearts set upon growth, and do prosper in Gods work, though otherwaies they have many afflictions, or infirmities: yea such as with true hearts do mourn for their not growing, as they think, may consider of many comforts to uphold themselves by: as, 1.1 Our Saviour Christ had not all degrees of grace at once, but grew in grace by degrees. 2. Though thy gifts be small, and grow in thee like a grain of mustard-seed: yet it may grow to a marvellous increase, Math. 13. 3. Though thou have many infirmities, yet thou mayest bear abundance of fruit: as the vine, which is the weakest plant, yet is not therefore barren, Isaiah 27.2. 4. Though thou have little means to help thy self by, yet thou mayest by the blessing of God grow: The lilies spin not, and yet are gorgeously clothed, Math. 6.28. 5. If we sow good seed, it is certain the Lord will give increase, 1. Cor. 9.10.11. 6. Though we sow in tears, we shall reap in joy, Psal. 126.5, 6. yea though we be extremely oppressed and reproached: as the Israelites grew even the more they were hated and oppressed in Egypt, Mark, 4.8. 7. We have great helps: the word is more effectual to the soul, then milk to the body: and we receive influence from Christ our head, ⟨p. 92⟩Colos. 2.19. and every member of the mystical body makes some supply to further the growth of •he whole body: Eph. 6.16.
Vse 3. Thirdly, such may bee much encouraged, who haue their hearts set vpon growth, and doe prosper in Gods work, though otherwaies they haue many afflictions, or infirmities: yea such as with true hearts doe mourne for their not growing, as they think, may consider of many comforts to vphould themselues by: as, 1.
These words contain the fourth reason to persuade to the desire after the word, and it is taken from the experience they have had of the goodness of God, comforting them in the word: If ever they tasted the sweetness of the word, they must needs have an appetite to it.
THese words containe the fourth reason to perswade to the desire after the word, and it is taken from the experience they haue had of the goodnes of God, comforting them in the word: If euer they tasted the sweetnes of the word, they must needes haue an appetite to it.
In these few words there are divers points of Doctrine to be observed and explained: as namely,
In these few wordes there are diuers poynts of Doctrine to bee obserued and explained: as namely,
First, That God is gracious.
Secondly, that God doth graciously sweeten the word to his people: as God doth show his graciousness in the word.
Secondly, that God doth graciously sweeten the word to his people: as God doth shew his graciousnes in the word.
Thirdly, that, where there is a true taste of the sweetness of the word, there the soul grows in grace.
Thirdly, that, where there is a true taste of the sweetnes of the word, there the soule growes in grace.
Fourthly, It is but a taste of the sweetness of God which can be had in this life.
Fourthly, It is but a taste of the sweetnes of God which can be had in this life.
Fifthly, many live in the church, and yet never taste of the sweetness of God and his word.
Fiftly, many liue in the church, and yet neuer taste of the sweetnes of God and his word.
Sixthly, It is a singular shame for such as have felt the sweetness of the word, to fail in their desire after it.
Sixtly, It is a singular shame for such as haue felt the sweetnes of the word, to faile in their desire after it.
For the first. Where the Lord is praised for graciousness, by the word used in the original ⟨p. 93⟩here, it is to occasion in us the admiration of the goodness of Gods nature. For in this one word are many distinct praises imported: As
For the first. Where the Lord is praised for graciousnes, by the word vsed in the originall ⟨p. 93⟩heere, it is to occasion in vs the admiration of the goodnes of Gods nature. For in this one word are many distinct praises imported: As
First,1 That he is free, and doth what he doth, freely, without respect of merit, or desert in men: and this is one thing, which if we find, should much incite us to regard what he saith, or requireth of us. By this Argument are men called upon, Isaiah 55.1.2, 3.
First,1 That hee is free, and doth what he doth, freely, without respect of merit, or desert in men: and this is one thing, which if wee finde, should much incite vs to regard what he saith, or requireth of vs. By this Argument are men called vpon, Isaiah 55.1.2, 3.
