A17384:921
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.
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, ⟨p. 205⟩because they beleeue neither God nor Christ: no Iewes and Turks, because they beleeue God, but not Christ; nor the common Protestant, because he onely saith he beleeueth, but doth not beleeue indeed; nor the Papist, because hee beleeues not in Christ, nor placeth his confidence in him alone, but in his owne works, or in Saints, or Angels, or in Popes pardons and indulgences.
Sixthly, note here the circumstance of time, by which he describeth a true faith. He doth not say, He that shall believe, or, He that hath believed, but, He that doth believe: which is to show us both what we should do with our faith, and what in some measure is done by every believer: for we should not believe at one time only, but at all times, we should every day live by our faith, Gal. 2.21. Christ liveth in us by faith, and so long as we go about without faith, we make Christ to be in us,1 as it were without life. To spend one day without faith, is, to bury Christ, as it were for so long. Now, the life of Christ must be considered of us two ways: namely, as it is in it self, and as it is in our sense. For this latter, it is true, when we employ not our faith, we let Christ dye in us, in respect of sense. But for the first way, it is certain, a Christian doth always believe, after the life of faith is once conceived in him. There is no time, in which it can be truly said, Now he believeth not. Therefore doth the Apostle here say, He that believeth. It is true, that in some particular points or promises, a Christian may fail ⟨p. 206⟩through unbelief; but not in the main point, or promise of salvation by Christ. It is true also, that a Christian may oftentimes, and usually, want the feeling of his faith, and go without the joys of the Holy Ghost, but yet he wanteth not faith: yea, a Christian may violently object against believing, and think he hath not faith, by the temptation of Satan, and the rebellion of that part of him that is unregenerate; and yet God can dispel all these clouds, and in the very dunghill of his unbelief, and sinfulness, can find out his own part of faith. In plain terms there is no time, after conversion, but if a Christian were throughly sifted, and put to it, he would be found resolved in that point, to rest upon the covenant of grace, for all happiness by Christ alone: I say at all times, in that part of him that is regenerate. Christ can dye in no man: and if faith could dye, then should Christ also die in us, seeing he liveth in us by faith.2 A man may be without faith in the judgement of the world, in his own judgement; but never is without faith, in the judgement of God. A man may want this or that faith, but not faith simply, as that faith,
to rely upon God without failing, and to call upon him with continual perseverance, as resolved, that God will help us in that particular. It is true, If the Son of man come to search amongst men, he shall scarcely find that faith upon earth; but yet a true faith in the general, he will find in the breast of every godly man and woman. Peters faith did not fail, when he denied his master. ⟨p. 207⟩For Christ had prayed, that his faith should not fail, and was heard in that he prayed.
to rely vpon God without failing, and to call vpon him with continuall perseuerance, as resolued, that God will helpe vs in that particular. It is true, If the Sonne of man come to search amongst men, he shall scarcely finde that faith vpon earth; but yet a true faith in the generall, hee will finde in the breast of euery godly man and woman. Peters faith did not faile, when hee denyed his master. ⟨p. 207⟩For Chist had prayed, that his faith should not faile, and was heard in that he prayed.
Shall not be confounded.]
The Prophet Isaiah hath it thus: He that believeth shall not make haste, & it may be understood either as a precept: Let him not make hast, or as a promise, He shall not make haste. Men make haste two ways, either in their behaviour, when they run headlong upon the duties they are to do; or when, through impatience, they will not tarry Gods leisure for their help and deliverance; but fall to use unlawful means, and take that which comes next them, without consideration of the lawfulness of it.
The Prophet Isaiah hath it thus: He that beleeueth shall not make haste, & it may be vnderstood either as a precept: Let him not make hast, or as a promise, He shal not make haste. Men make haste two waies, either in their behauiour, when they runne headlong vpon the duties they are to doe; or when, through impatience, they will not tarrie Gods leasure for their helpe and deliuerance; but fall to vse vnlawfull meanes, and take that which comes next them, without consideration of the lawfulnesse of it.
Now, the believer must avoid both these, and God will, in some measure, sanctify and guide the believer thereunto.
Now, the beleeuer must auoide both these, and God wil, in some measure, sanctifie and guide the beleeuer thereunto.
The Apostle Paul, Rom. 9.33. & 10.11. And the Apostle Peter in this place, following the Greek translation, read it: He that believeth shall not be ashamed, as in the Romans, or confounded, as here.
The Apostle Paul, Rom. 9.33. & 10.11. And the Apostle Peter in this place, following the Greeke translation, read it: He that beleeueth shall not be ashamed, as in the Romans, or confounded, as heere.
They swerve not from the meaning of the Prophet. For by this term is avouched; That the Godly, that believe, shall never have cause to repent themselves, or to fly from God to use ill means.
They swarue not from the meaning of the Prophet. For by this tearme is auouched; That the Godly, that beleeue, shall neuer haue cause to repent themselues, or to fly from God to vse ill meanes.
The holy Ghost, then, in this place is pleased to assure the believer, that he shall not be confounded.
The holy Ghost, then, in this place is pleased to assure the beleeuer, that he shall not be confounded.
To be confounded, signifies sometimes to be reproached, so Psal. 14.6. The wicked are said to ⟨p. 208⟩confound the counsel of the godly, that is, they reproached it. Sometimes it signifies to be daunted, or dismayed.1 Sometimes to be disappointed, or broken in their purposes, as Isaiah 19.9, 10. Sometimes to be extremely shamed: and so it is rendered, Rom. 10.11. Sometimes to be put to a Non plus, as Acts. 9.22. Sometimes to be driven into amazement, or wonder, Acts 2.6. Sometimes to be brought into such a strait, as one hath neither hope, nor help, 2. Cor. 4.8, 9. Lastly, it signifieth to perish utterly, or to be undone, or damned for ever, and so con•usion shall come to all, that hate Zion, or serve graven Images.
To be confounded, signifies sometimes to be reproached, so Psal. 14.6. The wicked are said to ⟨p. 208⟩confound the counsell of the godly, that is, they reproached it. Sometimes it signifies to be daunted, or dismayed.1 Sometimes to bee disappointed, or broken in their purposes, as Esay 19.9, 10. Sometimes to bee extremely shamed: and so it is rendred, Rom. 10.11. Sometimes to bee put to a Non plus, as Acts. 9.22. Sometimes to be driuen into amazement, or wonder,
It is true, that sometimes to be confounded, is taken in the good sense, and signifies either the affection of wonder, as before, Acts 2.6. or else a spiritual grace in the heart of a Christian, by which his soul mourns, and is abashed, and ashamed with him. And so there may be three reasons, or rather causes assigned, wherein the godly ought to be confounded.
It is true, that sometimes to be confounded, is taken in the good sence, and signifies either the affection of wonder, as before, Acts 2.6. or else a spirituall grace in the heart of a Christian, by which his soule mournes, and is abashed, and ashamed with him. And so there may bee three reasons, or rather causes assigned, wherein the godly ought to bee confounded.
As first, in repentance for their sins, of which these places entreat, Ezech. 36.32. Jerem. 31.19. Ezech. 16.61. and for this cause rebellious offenders must be noted, and their company shunned, that they may be confounded in themselves for their sins, 2. Thes. 3.14. and the Lord complains, that the people were not ashamed for their sins, Jerem. 6.15. Secondly, when God, or Religion, or the godly are reproached, and disgraced: thus Psalm 44.15, 16. Jerem. 51.51. Thirdly, the people that profess the truth, do err through ⟨p. 209⟩indiscretion, or give offence, or live in any grievous evil, Isaiah 29.22, 23. Ezra 9.6, 7.
As first, in repentance for their sins, of which these places intreat, Ezech. 36.32. Ierem. 31.19. Ezech. 16.61. and for this cause rebellious offenders must be noted, and their companie shunned, that they may bee confounded in themselues for their sinnes, 2. Thes. 3.14. and the Lord complains, that the people were not ashamed for their sinnes, Ierem. 6.15. Secondly, when God, or Religion, or the godly are reproached, and disgraced: thus
Now because the confusion here mentioned,1 is a misery God will turn away from the believer: therefore I will explain that point, and show, how many ways God keeps the believer from being confounded.
Now because the confusion here mentioned,1 is a miserie God will turne away from the beleeuer: therefore I will explaine that point, and shew, how many waies God keepes the beleeuer from being confounded.
They shall not be confounded.]
This, God will make good unto them both in this life, and in the day of Judgement: In this life they shall not be confounded, neither in respect of their outward estate, nor in respect of their spiritual estate.
This, God will make good vnto them both in this life, and in the day of Iudgement: In this life they shall not bee confounded, neither in respect of their outward estate, nor in respect of their spirituall estate.
Sixtly, note heere the circumstance of time, by which he describeth a true faith. He doth not say, He that shall beleeue, or, He that hath beleeued, but, He that doth beleeue: which is to shew vs both what wee should doe with our faith, and what in some measure is done by euery beleeuer: for we should not beleeue at one time onely, but at al times, we should euery day liue by our faith, Gal. 2.21. Christ liueth in vs by faith, and so long as we goe about without faith, we make Christ to be in vs,1 as it were without life. To spend one day without faith, is, to bury Christ, as it were for so long. Now, the life of Christ must be considered of vs two waies: namely, as it is in it selfe, and as it is in our sence. For this latter, it is true, when we imploy not our faith, we let Christ dye in vs, in respect of sence. But for the first way, it is certaine, a Christian doth alwaies beleeue, after the life of faith is once conceiued in him. There is no time, in which it can be truly said, Now he beleeueth not. Therefore doth the Apostle heere say, He that beleeueth. It is true, that in some particular points or promises, a Christian may faile ⟨p. 206⟩through vnbeliefe; but not in the maine point, or promise of saluation by Christ. It is true also, that a Christian may oftentimes, and vsually, want the feeling of his faith, and goe without the ioies of the Holy Ghost, but yet he wanteth not faith: yea, a Christian may violently obiect against beleeuing, and thinke hee hath not faith, by the temptation of Sathan, and the rebellion of that part of him that is vnregenerate; and yet God can dispell al these cloudes, and in the very dunghill of his vnbeleefe, and sinfulnes, can finde out his owne part of faith. In plaine tearms there is no time, after conuersion, but if a Christian were throughly sifted, and put to it, he would be found resolued in that point, to rest vpon the couenant of grace, for all happines by Christ alone: I say at all times, in that part of him that is regenerate. Christ can dye in no man: and if faith could dye, then should Christ also die in vs, seeing he liueth in vs by faith.2 A man may be without faith in the iudgement of the world, in his owne iudgement; but neuer is without faith, in the iudgement of God. A man may want this or that faith, but not faith simply, as that faith, Luke. 18.
