A17384:907
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.
Question. But how should we show, that we do account Christ as dear and precious?
Question. But how should we shew, that wee do account Christ as deare and precious?
Answer. I answer by divers things.
Answere. I answere by diuers things.
1First, By longing for his coming again to us, mourning for our own absence from him. Then we did indeed soundly show our love to Christ, when we did feel our hearts affectionately moved with a vehement desire after him. It is a dull love of Christ, that can be content with his absence.
1First, By longing for his comming againe to vs, mourning for our owne absence from him. Then wee did indeed soundly shew our loue to Christ, when we did feel our hearts affectionately moued with a vehement desire after him. It is a dull loue of Christ, that can bee content with his absence.
Secondly, while we are here in this world, we may show the high account we make of Christ, by joying in him, that is, by taking comfort in the means of his presence, or in the thoughts of his love to us; when we can prefer our entertainment in the House of Christ, above our greatest joys on earth.
Secondly, while we are heer in this world, we may shew the high account wee make of Christ, by ioying in him, that is, by taking comfort in the means of his presence, or in the thoughts of his loue to vs; when wee can preferre our entertainment in the House of Christ, aboue our greatest ioyes on earth.
Thirdly, when in our conversation we can be contented to shun all the baits of the world and Satan, and, in respect of Christ, contemn all those sensual pleasures, profits or honours that entice us to make shipwreck of faith and a good conscience. Then we love Christ indeed, when our ⟨p. 201⟩credits, friends, riches, yea, life it self is not dear unto us for Christs sake and the Gospel.
Thirdly, when in our conuersation we can be contented to shun all the baits of the world and Satan, and, in respect of Christ, contemn all those sensuall pleasures, profits or honours that intice vs to make shipwrack of faith and a good conscience. Then wee loue Christ indeed, when our ⟨p. 201⟩credits, friends, riches, yea, life it self is not dear vnto vs for Christs sake and the Gospell.
Fourthly, when we can renounce our own righteousness and praises, and seek only to be found clothed with his righteousness.
Fourthly, when wee can renounce our owne righteousnes and praises, and seek onely to bee found clothed with his righteousnes.
Fifthly, we signify our respect of Christ, by the very respect we show to the members of Christ. He loves Christ with all his heart, that loves and entertains Christians as the only excellent people of the world.
Fiftly, we signifie our respect of Christ, by the very respect we shew to the members of Christ. He loues Christ with all his heart, that loues and entertains Christians as the only excellent people of the world.
Hitherto of that part of the testimony which concerns Christ: the other part, that concerns Christians, follows.
Hitherto of that part of the testimony which concerns Christ: the other part, that concernes Christians, follows.
He that believeth on him, shall not be confounded.]
He that beleeueth on him, shall not be confounded.]
In which words the happiness of the Christian which believeth in Christ, is expressed.
In which words the happinesse of the Christian which beleeueth in Christ, is expressed.
There are many points of doctrine may be observed out of these words; as,
There are many points of doctrine may bee obserued out of these words; as,
First, in general, it is faith that makes the difference among men before God: men are judged of before GOD by their faith or unbelief. GOD, to find out a worthy man, doth not ask, what money, or land, or birth, or offices he hath; but what faith he hath, Gal. 5.6. He is rich and happy, that believeth; and he is miserable, that believeth not, whatsoever his outward estate be. Which should cause us more soundly to inform our selves, and not to be lifted up in our selves for any outward things, nor to be dejected if our faith prosper: and it should be a great comfort to poor Christians in all their wants, if the LORD have made them rich in faith. He is a great rich ⟨p. 202⟩man, that hath a strong faith. And therefore also we should learn to judge of men, not according to the flesh or these outward things, but ever acknowledge more honour to a faithful Christian, than to any rich wicked man. And it is a great sign of our own uprightness of heart, when we can judge of Christians as GOD judgeth, and without dissimulation account them the only excellent Ones.
First, in generall, it is faith that makes the difference among men before God: men are iudged of before GOD by their faith or vnbelief. GOD, to finde out a worthy man, doth not ask, what money, or land, or birth, or offices he hath; but what faith he hath, Gal. 5.6. Hee is rich and happy, that beleeueth; and he is miserable, that beleeueth not, whatsoeuer his outward estate be. Which should cause vs more soundly to inform our selues, and not to bee lifted vp in our selues for any outward things, nor to be deiected if our faith prosper: and it should be a great comfort to poor Christians in all their wants, if the LORD haue made them rich in faith. He is a great rich ⟨p. 202⟩man, that hath a strong faith. And therefore also wee should learn to iudge of men, not according to the flesh or these outward things, but euer acknowledge more honour to a faithfull Christian, than to any rich wicked man. And it is a great signe of our owne vprightnes of heart, when we can iudge of Christians as GOD iudgeth, and without dissimulation account them the onely excellent Ones.
Secondly, in particular we may here observe the necessity of faith, in respect both of the favour of God, and the merits of Christ: we cannot please God, though we be in Zion, without believing, Heb. 11.6. and without faith we see here, we are not built upon the foundation, and so have no part as yet in Christ. And therefore we should every one be throughly awakened, to examine our selves whether we have this precious faith or no, 2. Cor. 13.5. and to keep our own souls with so much attendance hereupon, as to be sure the Tempter deceive us not in our faith, 1. Thes. 3.4. And here especially take heed, that thou dash not thy soul upon the rock either of ignorance or presumption: of ignorance, as many do, that to this day know not what a true faith is; of presumption, as many do, that entertain, without all ground from Gods promises, a hope to be saved, which they call a strong faith in Christ▪ and yet live in their sins without repentance, and here never taste of the sweetness of spiritual things, nor show the affections of godliness in God's service.
Secondly, in particular we may heer obserue the necessity of faith, in respect both of the fauour of God, and the merits of Christ: we cannot please God, though we bee in Sion, without beleeuing, Heb. 11.6. and without faith wee see heer, we are not built vpon the foundation, and so haue no part as yet in Christ. And therefore we should euery one be throughly awakened, to examine our selues whether we haue this precious faith or no, 2. Cor. 13.5. and to keep our owne soules with so much attendance heerupon, as to be sure the Tempter deceiue vs not in our faith, 1. Thes. 3.4. And heer especially take heed, that thou dash not thy soule vpon the rock either of ignorance or presumption: of ignorance, as many doo, that to this day knowe not what a true faith is; of presumption, as many doo, that entertain, without all ground from Gods promises, a hope to be saued, which they call a strong faith in Christ and yet liue in their sinnes without repentance, and heer neuer taste of the sweetnes of spirituall things, nor shew the affections of godlinesse in God's seruice.
Thirdly, note that he saith, He that believeth, indefinitely; meaning any, of what nature, or condition, or state of life soever. And therefore when this Text is quoted, Rom. 10.11. and 9.33. he saith, in stead of He that, Whosoever believeth: which showeth us plainly, that in matter of faith God is no accepter of persons. No man can say he is exempted. A poor man, a Gentile, a Barbarian, an unlearned man, a servant, &c. may believe as well as the rich, learned, free, &c. There is no exception against any calling of life, or any sex. Faith will make any one a child of GOD, and a member of Christ. The several sorts of men are all one in Christ Jesus, Gal. 3.26, 28. This is the large extent of God's love to the world, that whosoever believeth, should be saved, John 3.16. Mark 16. The proclamation is to all that are athirst, they may be possest of those treasures of gold without money, Isaiah 55. Which should much embolden us to go unto God with a true heart, in the assurance of faith, Heb. 10.22. And withal it should cause us to cast out of our hearts all the waverings and doubts of unbelief, arising from our own condition in unworthiness.
Thirdly, note that he saith, He that beleeueth, indefinitely; meaning any, of what nature, or condition, or state of life soeuer. And therefore when this Text is quoted, Rom. 10.11. and 9.33. he saith, in stead of He that, Whosoeuer beleeueth: which sheweth vs plainly, that in matter of faith God is no accepter of persons. No man can say hee is exempted. A poor man, a Gentile, a Barbarian, an vnlearned man, a seruant, &c. may beleeue as well as the rich, learned, free, &c. There is no exception against any calling of life, or any sex. Faith will make any one a childe of GOD, and a member of Christ. The seuerall sorts of men are all one in Christ Iesus,
Fourthly, we may hence note, that faith in Christ was ever required in all sorts of men. It was required of them in the Prophet Isaiah's time; and it is still here required in the Apostles time. Thus Paul, Heb. 11. shows, that faith was the character of the Godly in all Ages before the Flood and after the Flood, before the Law and after the Law: and he proves it by an induction ⟨p. 204⟩of particulars in their several ranks. Which again should both serve to take down carelessness, seeing never man could please GOD without faith: and withal it should much persuade us, to get and preserve faith, seeing we have such a cloud of witnesses; and that every godly man, in every Age of the world, did provide himself of faith, whatsoever he wanted.
Fourthly, wee may hence note, that faith in Christ was euer required in all sorts of men. It was required of them in the Prophet Esay's time; and it is still heer required in the Apostles time. Thus Paul, Heb. 11. shewes, that faith was the character of the Godly in all Ages before the Floud and after the Floud, before the Law and after the Law: and he proues it by an induction ⟨p. 204⟩of particulars in their seuerall ranks. Which again should both serue to take down carelesnesse, seeing neuer man could please GOD without faith: and withall it should much perswade vs, to get and preserue faith, seeing wee haue such a cloud of witnesses; and that euery godly man, in euery Age of the world, did prouide himself of faith, whatsoeuer he wanted.
Fifthly, observe here the nature of true faith. To believe God in any thing, he saith, will not save us, if we believe not in Christ. The object of faith is Christ: for, though we believe other things, yet either they are not things that directly concern salvation, or else they are founded upon Christ: nor is it enough to believe Christ, or to believe that he is sent of God, but we must believe in him, that is, out of sound judgement we must with all our hearts embrace the happy news of salvation by Christ, and rely upon him and his merits only for our own particular salvation. The very comparison here imported, shows us the nature of faith. Christ is like the foundation of a house: now, to believe in Christ, is, to fasten our selves in our confidence upon Christ, as the stone lieth upon the foundation. To believe in Christ, is, to lie upon Christ unmoveably, and not flee out of the Building. And it is to be noted here, that the apostle adds these words, in him, to the Text in Isaiah, of purpose to explain the Prophets meaning, and to show what kind of believing the Prophet intended. Therefore it is apparent, that Pagans cannot be saved, ⟨p. 205⟩because they believe neither God nor Christ: no Jews and Turks, because they believe God, but not Christ; nor the common Protestant, because he only saith he believeth, but doth not believe indeed; nor the Papist, because he believes not in Christ, nor placeth his confidence in him alone, but in his own works, or in Saints, or Angels, or in Popes pardons and indulgences.
Fiftly, obserue heer the nature of true faith. To beleeue God in any thing, hee saith, will not saue vs, if we beleeue not in Christ. The obiect of faith is Christ: for, though we beleeue other things, yet either they are not things that directly concern saluation, or else they are founded vpon Christ: nor is it enough to beleeue Christ, or to beleeue that he is sent of God, but we must beleeue in him, that is, out of sound iudgement wee must with all our hearts imbrace the happy newes of saluation by Christ, and relie vpon him and his merits onely for our owne particular saluation. The very comparison heer imported, shewes vs the nature of faith. Christ is like the foundation of a house: now, to beleeue in Christ, is, to fasten our selues in our confidence vpon Christ, as the stone lieth vpon the foundation. To beleeue in Christ, is, to lie vpon Christ vnmoueably, and not flee out of the Building. And it is to be noted heer, that the apostle addes these words, in him, to the Text in Esay, of purpose to explain the Prophets meaning, and to shew what kinde of beleeuing the Prophet intended. Therfore it is apparant, that Pagans cannot bee saued,
