A17384:1427
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.
Secondly, not his works of Divinity; as his miracles, curing of men with a word, walking on the water, fasting forty days, and such like.
Secondly, not his works of Diuinity; as his miracles, curing of men with a word, walking on the water, fasting forty daies, and such like.
Thirdly, not his works of Office, such works as he did in that singular obedience to that singular commandment of his Father, in dying to redeem the Church: and so all the works of his Mediator-ship, as he was the Mediator between God and man.
Thirdly, not his workes of Office, such works as he did in that singular obedience to that singular commandement of his Father, in dying to redeeme the Church: and so all the works of his Mediator-ship, as he was the Mediator between God and man.
Fourthly, not his works of obedience, as the son of Abraham to the Mosaical Laws, those that were Ceremonial: for Christ must be considered, as the son of Adam, and not as the son of Abraham. As the son of Adam, he was bound to the Moral law, whether as it was first written in mens harts: or as after it was taught by tradition: and at length by the Writings of Moses.
Fourthly, not his works of obedience, as the son of Abraham to the Moisaicall Lawes, those that were Ceremoniall: for Christ must be considered, as the sonne of Adam, and not as the sonne of Abraham. As the sonne of Adam, hee was bound to the Morall law, whether as it was first written in mens harts: or as after it was taught by tradition: and at length by the Writings of Moses.
Fifthly, we are not bound to follow every action ⟨p. 321⟩of Christ in indifferent things, no not in such, as had some circumstantial relation to religious duties: such as were to sit and preach, or to preach on mountains, or by high way sides, and in a ship: or to pray all night, or to wear a garment without a seam, or to sit at the Paschal Supper, and a multitude of such like instances; such as was the commandment to his Disciples to take nothing for their journey, neither staves, nor scrip, nor money, nor two coats, and so he preached the Gospel freely himself, and such was his lifting up of his eyes to heaven in prayer.
Fiftly, we are not bound to follow euerie action ⟨p. 321⟩of Christ in indifferent things, no not in such, as had some circumstantiall relation to religious duties: such as were to sit and preach, or to preach on mountaines, or by high way sides, and in a ship: or to pray all night, or to weare a garment without a seame, or to sit at the Paschall Supper, and a multitude of such like instances; such as was the commandemēt to his Disciples to take nothing for their iourney, neither staues, nor scrip, nor money, nor two coates, and so he preached the Gospell freely himselfe, and such was his lifting vp of his eies to heauen in praier.
They are the virtues of Christ only, which we are bound to follow: and among these, such as he did chiefly win reputation in, are in this place specially commended.
They are the vertues of Christ onely, which we are bound to follow: and among these, such as he did chiefly win reputation in, are in this place specially commended.
It is the duty then of every Christian to study the life of his Saviour, and to seek to imitate those things were most eminent in him. Now that this point may more distinctly be observed, we must consider what those virtues are, and were, which in Christ did so much excel, and in Scripture we are charged specially to imitate, and would so much adorn the lives of Christians.
It is the duty then of euery Christian to study the life of his Sauiour, and to seeke to imitate those things were most eminent in him. Now that this point may more distinctly be obserued, wee must consider what those vertues are, and were, which in Christ did so much excell, and in Scripture wee are charged specially to imitate, and would so much adorne the liues of Christians.
There are nine virtues,1 which did exceedingly excel in Christ, and would marvellously adorn the lives of Christians, if they would walk as Christ hath left them example, which I may reckon in this order:
There are nine vertues,1 which did exceedingly excell in Christ, and would maruilously adorne the liues of Christians, if they would walk as Christ hath left them example, which I may recken in this order:
The first was wisdom,1 and discretion. The people wondered at his gracious words, and the ⟨p. 322⟩wisdom, that was in in him, Luke 4.22. and he requireth of his Disciples, that they should be wise as serpents, and innocent as doves, and they should grow in understanding, and wisdom, Col. 2.2, 3. and 3.10.
The first was wisdome,1 and discretion. The people wondred at his gracious words, and the ⟨p. 322⟩wisdome, that was in in him, Luke 4.22. and hee requireth of his Disciples, that they should bee wise as serpents, and innocent as doues, and they should grow in vnderstanding, and wisdome, Col. 2.2, 3. and 3.10.
Now, this wisdom of Christ we should show,
Now, this wisdome of Christ wee should shew,
1First, by restraining rash zeal and furious sentences upon wicked men, as Christ did, Luke. 9.55.
1First, by restraining rash zeale and furious sentences vpon wicked men, as Christ did, Luke. 9.55.
Secondly, by avoiding with discretion the snares, which are laid for us by our adversaries, being advised, how we let fall any thing might bring dishonour to our profession, & needles danger to our estates: This discretion our Saviour Christ showed, when he was tempted with hard and dangerous questions, as that about Caesar, and the questions of the Lawyers, and Sadducees.
Secondly, by auoiding with discretion the snares, which are laid for vs by our aduersaries, being aduised, how wee let fall any thing might bring dishonor to our profession, & needles danger to our estates: This discretion our Sauiour Christ shewed, when he was tempted with hard and dangerous questions, as that about Caesar, and the questions of the Lawyers, and Sadduces.
Thirdly, by avoiding in indifferent things, what by experience we see is misliked in others, as when the austerity of John was censured, Christ took his liberty in the use of the creatures, and convenient company-keeping. Luke 7.33, 34.
Thirdly, by auoiding in indifferent things, what by experience we see is misliked in others, as when the austerity of Iohn was censured, Christ tooke his liberty in the vse of the creatures, and conuenient company-keeping. Luke 7.33, 34.
Fourthly, by giving place oftentimes to the sudden, and violent furies of wicked men, when they will run on wilfully, till there may be convenient time to deal with them: so did Christ often avoid the commotions of his adversaries.
Fourthly, by giuing place oftentimes to the sudden, and violent furies of wicked men, when they will runne on wilfully, till there may bee conuenient time to deale with them: so did Christ often auoide the commotions of his aduersaries.
Fifthly, By gracious words, and fruitful communication, when we so speak as becomes the Oracles of God, with all reverence and power, ⟨p. 323⟩1. Pet. 4.11. Luke 4.22. It was, in particular, a singular discretion in Christ, that, when he was asked vain questions, or such as were not so fitly propounded, he answereth so as may most profit, declining the answer that should only feed curiosity, or the like ill humours.
Fiftly, By gracious words, and fruitfull communication, when wee so speake as becomes the Oracles of God, with all reuerence and power, ⟨p. 323⟩1. Pet. 4.11. Luke 4.22. It was, in particular, a singular discretion in Christ, that, when he was asked vain questions, or such as were not so fitly propounded, he answereth so as may most profit, declining the answer that should onely feed curiosity, or the like ill humours.
But yet it manifestly appears by the practice of Christ,1 that this wisdom must not have in it either forbearing of just reproofs, or dissimulation, or the omission of necessary duties, or the practice of unlawful things, for fear of men, or a subtlety only to compass great things for ones self, or a denial of the truth, or such like.
But yet it manifestly appears by the practice of Christ,1 that this wisdome must not haue in it either forbearing of iust reproofs, or dissimulation, or the omission of necessary duties, or the practice of vnlawfull things, for fear of men, or a subtilty onely to compasse great things for ones self, or a deniall of the truth, or such like.
The second thing in Christ,2 was meekness: and this we are charged to learn of Christ, Mat. 11.29. And thus Paul beseecheth them by the meekness of Christ, 2. Cor. 10.1.
The second thing in Christ,2 was meeknes: and this we are charged to learn of Christ, Mat. 11.29. And thus Paul beseecheth them by the meeknes of Christ, 2. Cor. 10.1.
