A17384:1066
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.
Divers things may be hence noted.
Diuers things may be hence noted.
First, that men may be great in their own opinion, and in the account of the world, who yet are nothing set by of God: such were these Pharisees, Luke 16.14, 15. And therefore we should ⟨p. 237⟩labour for a spirit without guile, and not be wise in our selves, or rest in outward shows, but seek the praise of God: we are safe if God allow of us, though all the world disallow us.
First, that men may be great in their owne opinion, and in the account of the world, who yet are nothing set by of God: such were these Pharises, Luke 16.14, 15. And therefore wee should ⟨p. 237⟩labour for a spirit without guile, and not be wise in our selues, or rest in outward shewes, but seek the praise of God: we are safe if God allow of vs, though all the world disallow vs.
Secondly, that God will acknowledge freely any good he finds in his very enemies; as here the Pharisees are not denied the title of Builders, for that general work they did in encountering the Sadducees and Essenes. And as they are called Builders: so are the devils called Principalities and Powers, to import what is any way of praise in them, notwithstanding their horrible fall. Which should teach us to learn of God, to do likewise towards all our enemies: and withal it may much comfort us. If God will do thus with his enemies, what will he do with his own children and servants! how will he honour and reward them! and if the notorious oppositions of the Pharisees cannot hinder God's acknowledging of that little goodness was in them, how much less shall the mere frailties of the Godly (that will do nothing against the truth, though they cannot do for the truth what they would) hinder the glorious recompense of reward and acceptation with God!
Secondly, that God will acknowledge freely any good hee findes in his very enemies; as heer the Pharises are not denied the title of Builders, for that generall work they did in encountring the Sadduces and Essenes. And as they are called Builders: so are the diuels called Principalities and Powers, to import what is any way of praise in them, notwithstanding their horrible fall. Which should teach vs to learn of God, to doo likewise towards all our enemies: and withall it may much comfort vs. If God will do thus with his enemies, what will he do with his owne children and seruants! how will hee honour and reward them! and if the notorious oppositions of the Pharises cannot hinder God's acknowledging of that little goodnes was in them, how much lesse shall the meer frailties of the Godly (that will doo nothing against the truth, though they cannot doo for the truth what they would) hinder the glorious recompense of reward and acceptation with God!
Thirdly, we may hence note, that Christ and Religion, and the sincerity of the Gospel, may be disallowed & opposed by great learned men, by such as are of great mark in the Church, even by such as were Governors of the Church in name and title.
Thirdly, we may hence note, that Christ and Religion, and the sincerity of the Gospell, may bee disallowed & opposed by great learned men, by such as are of great mark in the Church, euen by such as were Gouerners of the Church in name and title.
Quest. 1. Two questions do easily rise in mens ⟨p. 238⟩minds, upon the hearing of this doctrine. The first is, Whence it should be, that learned men, who have more means to understand the truth, than other men, and by their calling more especially tied to the study of all truth, yet should be drawn to oppose or reject Christ and the truth.
Quest. 1. Two questions do easily rise in mens ⟨p. 238⟩mindes, vpon the hearing of this doctrine. The first is, Whence it should bee, that learned men, who haue more means to vnderstand the truth, than other men, and by their calling more especially tied to the study of all truth, yet should be drawne to oppose or reiect Christ and the truth.
Ans. I answer, that this may come to pass diversly.
Ans. I answer, that this may come to passe diuersly.
1First, sometimes it is because of their ignorance; neither may this seem strange, that they should be ignorant: for, though they may be very learned in some parts of study, yet they may be very blockish in some other. Besides, the natural heart of man doth not take any great delight in the study of the Scriptures: and therefore the answer of Christ was proper, Ye err, not knowing the Scriptures, or the power of God.
1First, sometimes it is because of their ignorance; neither may this seem strange, that they should be ignorant: for, though they may be very learned in some parts of study, yet they may be very blockish in some other. Besides, the naturall heart of man doth not take any great delight in the study of the Scriptures: and therefore the answer of Christ was proper, Yee erre, not knowing the Scriptures, or the power of God.
Secondly, in some it is, because of their secret Atheism. Many learned men be very Atheists in heart; and such were some of the Pharisees: for, they neither knew the Father nor Christ, as he chargeth them.
Secondly, in some it is, because of their secret Atheisme. Many learned men bee very Atheists in heart; and such were some of the Pharises: for, they neither knew the Father nor Christ, as he chargeth them.
Thirdly, some have a spirit of slumber: they have eyes, and yet cannot see; as, in the case of some of those Pharisees: they could not apply the very things themselves spoke. For, being asked about the King of the Jews, Matth. 2. they could answer directly out of the Scriptures, and give such signs of the Messiah, as did evidently agree to Jesus Christ: and yet these men were so infatuated, that when God shows them ⟨p. 239⟩the man to whom their own signs agree, they cannot allow of him.
Thirdly, some haue a spirit of slumber: they haue eies, and yet cannot see; as, in the case of some of those Pharises: they could not apply the very things themselues spoke. For, being asked about the King of the Iewes, Matth. 2. they could answer directly out of the Scriptures, and giue such signes of the Messias, as did euidently agree to Iesus Christ: and yet these men were so infatuated, that when God shewes them ⟨p. 239⟩the man to whom their owne signes agree, they cannot allow of him.
Fourthly, in some it is envy. They are so fretted at the credit and fame of Christ, or such as sincerely preach Christ, that for very envy they strive to destroy the work of God, and to disparage the progress of the Kingdom of Christ: they cannot endure to see all the world (as they account it) to follow Christ.
Fourthly, in some it is enuy. They are so fretted at the credit and fame of Christ, or such as sincerely preach Christ, that for very enuy they striue to destroy the work of God, and to disparage the progresse of the Kingdome of Christ: they cannot endure to see all the world (as they account it) to follow Christ.
Fifthly, in others it is ambition, and desire of preeminence, and the quiet usurpation of the dignities of the Church, that they alone might reign, and be had in request: this, no doubt, moved the Pharisees, and was the cause why Diotrephes made such a stir in the Church.
Fiftly, in others it is ambition, and desire of preeminence, and the quiet vsurpation of the dignities of the Church, that they alone might raign, and be had in request: this, no doubt, moued the Pharises, and was the cause why Diotrephes made such a stir in the Church.
Sixthly, in others it is covetousness and desire of gain. These are they that account gain to be godliness, as the Apostle speaks: and such were some of the Pharisees, Luke 16.14.
Sixtly, in others it is couetousnes and desire of gain. These are they that account gain to be godliness, as the Apostle speaks: and such were some of the Pharises, Luke 16.14.
Seventhly, in others it is a wilful and malicious hatred of the truth: and such was it in those Pharisees, that were guilty of the sin against the holy Ghost.
Seuenthly, in others it is a wilfull and malitious hatred of the truth: and such was it in those Pharises, that were guilty of the sin against the holy Ghost.
Quest. 2. But how shall a simple ignorant man stay his heart, and be settled in the truth, when the wise and learned men of the world oppose it? how can he tell, it is the truth which they reject, who have more learning and wit than he?
Quest. 2. But how shall a simple ignorant man stay his heart, and bee settled in the truth, when the wise and learned men of the world oppose it? how can he tell, it is the truth which they reiect, who haue more learning and wit than hee?
Ans. I answer: A simple and single-hearted Christian may some-what be helped against the testimony of those wise men of the world, if he mark but their lives: for, usually by their fruits ⟨p. 240⟩they may be known,1 Mat. 7. For, commonly, such as oppose Christ and the Gospel, or the sincerity of the Gospel, are men that may be apparently detected of profaneness, as our Saviour Christ shows by diverse instances in the Pharisees, Mat. 23.
Ans. I answer: A simple and single-hearted Christian may some-what be helped against the testimony of those wise men of the world, if hee mark but their liues: for, vsually by their fruits ⟨p. 240⟩they may bee knowne,1 Mat. 7. For, commonly, such as oppose Christ and the Gospell, or the sincerity of the Gospell, are men that may be apparantly detected of profanenesse, as our Sauiour Christ shewes by diuerse instances in the Pharises, Mat. 23.
But because sometimes the messengers of Satan can transform themselves into Angels of light, therefore I answer secondly, that all the Godly have the sure Word of the Prophets and Apostles, which may be the touch-stone to try the opinions of men by; which, in the points absolutely necessary to salvation, is evident, and plain, and infallible to the Law and to the Testimonies: if they speak not according to these, it is because there is no light in them, Isaiah 8.20.
But because sometimes the messengers of Satan can transforme themselues into Angels of light, therefore I answer secondly, that all the Godly haue the sure Word of the Prophets and Apostles, which may bee the touch-stone to try the opinions of men by; which, in the points absolutely necessary to saluation, is euident, and plain, and infallible to the Law and to the Testimonies: if they speak not according to these, it is because there is no light in them, Esay 8.20.
