A17384:967
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.
IN these words the Apostle expounds or applies the former testimony of scripture, which he urgeth both for the believer, and against the unbeliever. The believers he calls upon to take notice of their felicity; assuring them, that that Scripture doth avouch, that Christ is an incomparable ⟨p. 216⟩treasure to them. Concerning the unbelievers he speaks terrible things; whom he describes both by their sin, and by their judgement. The sin is disobedience: their judgement is to be considered as it is denounced, first, against their Leaders, whom he calls Builders; and then, against the whole body of unbelievers. The plague upon the Builders, is, that the Kingdom of Christ shall be advanced in spite of their hearts: they shall perish and be confounded, but Christ shall reign and flourish. The plague upon the body of unbelievers, is, that Christ shall be to them a stone of stumbling, and a rock of offence; which is amplified by the consideration of the causes, partly in themselves, which is, their stumbling at the Word, and disobedience; and partly in God, who in his justice hath appointed them thereunto.
IN these words the Apostle expounds or applies the former testimony of scripture, which hee vrgeth both for the beleeuer, and against the vnbeleeuer. The beleeuers he cals vpon to take notice of their felicity; assuring them, that that Scripture doth auouch, that Christ is an incomparable ⟨p. 216⟩treasure to them. Concerning the vnbeleeuers he speaks terrible things; whom hee describes both by their sinne, and by their iudgement. The sin is disobedience: their iudgement is to be considered as it is denounced, first, against their Leaders, whom he cals Builders; and then, against the whole body of vnbeleeuers. The plague vpon the Builders, is, that the Kingdome of Christ shall bee aduanced in spight of their hearts: they shall perish and be confounded, but Christ shall raign and flourish. The plague vpon the body of vnbeleeuers, is, that Christ shall bee to them a stone of stumbling, and a rock of offense; which is amplified by the consideration of the causes, partly in themselues, which is, their stumbling at the Word, and disobedience; and partly in God, who in his iustice hath appointed them thereunto.
Thus of the order of the words.
Now, before I come to the full opening of each particular in these two verses, I may observe divers things from the coherence and general consideration of all these words.
Now, before I come to the full opening of each particular in these two verses, I may obserue diuers things from the coherence and generall consideration of all these words.
First, in that the Apostle doth not rest satisfied to allege the Text, but doth withal apply it, it shows the necessity of application. We cannot profit by the Word, if it be not laid particularly to our hearts: as food doth not nourish, if it be not eaten; nor a medicine cure the distaste, if it be not taken; nor a plaster heal the sore, if it be not laid to it; nor are our wants supplied by coming to the market, if we do not buy and carry ⟨p. 217⟩home. Which should work in us a sound care of application of the Word we hear or read: and withal it should waken us to a care of observing all the rules that may further us in applying; which are these, and such like.
First, in that the Apostle doth not rest satisfied to alleage the Text, but doth withall apply it, it shewes the necessity of application. We cannot profit by the Word, if it be not laid particularly to our hearts: as food doth not nourish, if it bee not eaten; nor a medicine cure the distaste, if it be not taken; nor a plaister heal the sore, if it bee not laid to it; nor are our wants supplied by coming to the market, if we doo not buy and carry ⟨p. 217⟩home. Which should work in vs a sound care of application of the Word wee hear or read: and withall it should waken vs to a care of obseruing all the rules that may further vs in applying; which are these, and such like.
First,1 we must be careful to understand rightly the Scriptures we would apply: this is the very foundation of all application that is profitable, 2. Pet. 3. else we may grow perverse, and wrong both the Word and our own selves.
First,1 we must be carefull to vnderstand rightly the Scriptures we would apply: this is the very foundation of all application that is profitable, 2. Pet. 3. else wee may growe peruerse, and wrong both the Word and our owne selues.
Ob. But some private man might say, This is hard: how can we learn to know the clear meaning of the Scripture, and the sense of the Text?
Ob. But some priuate man might say, This is hard: how can we learn to knowe the cleer meaning of the Scripture, and the sense of the Text?
Sol. For answer hereunto: thou must know, that there be divers rules that may help thee to understand, or at least, keep thee from wrong and dangerous mis-application.
Sol. For answer heerunto: thou must knowe, that there bee diuers rules that may help thee to vnderstand, or at least, keep thee from wrong and dangerous mis-application.
First, thou must be wise to sobriety, and not presume to know above what is meet, nor to meddle with such Secrets as should lead thee into knowledges that belong not to thy calling, or are not evidently revealed in Scripture.
First, thou must be wise to sobriety, and not presume to knowe aboue what is meet, nor to meddle with such Secrets as should lead thee into knowledges that belong not to thy calling, or are not euidently reuealed in Scripture.
Secondly, thou must have respect unto other Scriptures, to take no sense that is contrary to other apparent Scriptures.
Secondly, thou must haue respect vnto other Scriptures, to take no sense that is contrary to other apparant Scriptures.
Fourthly, thou must avoid all doubtful disputations, and unprofitable questions, and vain janglings, that tend not to edification, and the salvation of thy soul; and account it as a happiness, ⟨p. 218⟩to be able to keep thy self free from entanglements therein. And therefore stand at the door of every opinion, and, before thou let it in, ask this question: What shall my soul be advantaged by this opinion at the day of JESUS CHRIST? And if it cannot answer to it directly, reject it, Psal. 119.66. David prays God to teach him good judgement and knowledge.
Fourthly, thou must auoid all doubtfull disputations, and vnprofitable questions, and vain ianglings, that tend not to edification, and the saluation of thy soule; and account it as a happinesse, ⟨p. 218⟩to be able to keep thy self free from intanglements therein. And therefore stand at the door of euery opinion, and, before thou let it in, ask this question: What shall my soule bee aduantaged by this opinion at the day of IESVS CHRIST? And if it cannot answer to it directly, reiect it, Psal. 119.66. Dauid praies God to teach him good iudgement and knowledge.
Fifthly, let the public Ministry of GOD's servants be the ordinary rule of thy interpretation, so long as no sense is taught there contrary to the former rules, 1. Cor. 14.36. and where thou doubtest, thou must seek the law at the Priest's mouth, and be very fearful, in any thing to be wiser than thy Teacher; I mean, to nourish private opinions, which are not justified by public doctrine.
Fiftly, let the publique Ministery of GOD's seruants be the ordinary rule of thy interpretation, so long as no sense is taught there contrary to the former rules, 1. Cor. 14.36. and where thou doubtest, thou must seek the law at the Priest's mouth, and be very fearfull, in any thing to bee wiser than thy Teacher; I mean, to nourish priuate opinions, which are not iustified by publick doctrine.
Sixthly, pray to God to •each thee, and to give thee his Spirit to lead thee into all truth: understanding is God's gift, 2. Tim. 2.7. and he will teach thee humbly his way, Psal. 25.
Sixtly, pray to God to •each thee, and to giue thee his Spirit to lead thee into all truth: vnderstanding is God's gift, 2. Tim. 2.7. and hee will teach thee humbly his way, Psal. 25.
Thus of the first rule: we must first soundly understand the sense of the Scripture we would apply.
Thus of the first rule: wee must first soundly vnderstand the sense of the Scripture wee would apply.
Secondly, thou must bring a mind apt to be taught, willing to be formed, and to be all that which God would have thee to be: thou canst never profit by application, without a penitent mind; a mind that will part with any sin God shall discover in thee, and a mind careful to observe the conditions required, aswell as the promise tendered, James 1.21. This is indeed to glorify the Word.
Secondly, thou must bring a minde apt to bee taught, willing to be formed, and to bee all that which God would haue thee to bee: thou canst neuer profit by application, without a penitent minde; a minde that will part with any sin God shall discouer in thee, and a minde carefull to obserue the conditions required, aswell as the promise tendred, Iames 1.21. This is indeed to glorifie the Word.
Thirdly, it is an excellent help in application, to follow the guiding of the holy Ghost in thy heart: thou shalt find in all doctrines a difference. Some things, read or heard, have a special taste put upon them by Gods spirit, or a special assurance of them wrought at the time of reading or hearing. Now, thou must be careful to take to thee these truths which the Spirit of GOD doth cause to shine before thee. Eat that which is good, Isaiah 55.2. Try all things, and keep that which is good, 1. Thes. 5.20.
Thirdly, it is an excellent help in application, to follow the guiding of the holy Ghost in thy heart: thou shalt finde in all doctrines a difference. Some things, read or heard, haue a speciall taste put vpon them by Gods spirit, or a special assurance of them wrought at the time of reading or hearing. Now, thou must be carefull to take to thee these truths which the Spirit of GOD doth cause to shine before thee. Eat that which is good, Esay 55.2. Try all things, and keep that which is good, 1. Thes. 5.20.
