A17384:1440
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.
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.
Now,1 we should show this meekness, first, by restraining the passions of our hearts, such as are, anger, malice, wrath, bitterness, and the like: this way our Lord Jesus did wonderfully excel. Secondly, by avoiding strife and contention. Do nothing through strife, saith the Apostle, Phil. 2.4. but let the same mind be in you, that was in Christ. Thus is it a singular praise to be gentle, Jam. 3.17. Thirdly, by an easy subjection to God's will to bear the yoke of God, is to imitate Christ herein, to be easily persuaded or entreated to do those things which belong to our duty and Christian obedience, Mat. 11.29. Fourthly, by gentle dealing with such as have fallen through infirmity: this is required of us, Gal. 6. ⟨p. 324⟩1. And thus did Christ toward Peter after his fall: he never showed his displeasure, when he saw he was displeased with himself.
Now,1 wee should shew this meeknes, first, by restraining the passions of our hearts, such as are, anger, malice, wrath, bitternesse, and the like: this way our Lord Iesus did wonderfully excell. Secondly, by auoiding strife and contention. Doo nothing through strife, saith the Apostle, Phil. 2.4. but let the same minde bee in you, that was in Christ. Thus is it a singular praise to bee gentle, Iam. 3.17
3The third virtue is humility or lowliness of mind. This is also required of us, Mat. 11. as a virtue we should imitate in Christ. Now, Christ showed his humility,
3The third vertue is humility or lowlinesse of minde. This is also required of vs, Mat. 11. as a vertue we should imitate in Christ. Now, Christ shewed his humility,
1First, by making himself of no reputation, Phil. 2.8. He abased himself, to take our nature upon him. He hid, for a time, the glory he had with the Father; and besides, he showed it by avoiding many times applause and fame of the people. He sought not the honour of men. He suppressed often his own praises, John 5.34, 44. And thus we shall do likewise, if our praise be not of men, but of GOD, and that we do nothing through vain-glory, Phil. 2.4, 6. And as he did not seek the applause of others, so he did not give witness of himself, John 5.31. He praised not himself: and we should show our humility by a low opinion of our selves, thinking better of others, than of our selves, Phil. 2.4.
1First, by making himself of no reputation, Phil. 2.8. Hee abased himself, to take our nature vpon him. Hee hid, for a time, the glory hee had with the Father; and besides, hee shewed it by auoiding many times applause and fame of the people. He sought not the honour of men. Hee suppressed often his owne praises, Iohn 5.34, 44. And thus we shall doo likewise, if our praise be not of men, but of GOD, and that wee doo nothing through vain-glory, Phil. 2.4, 6. And as hee did not seek the applause of others, so hee did not giue witnes of himself, Iohn 5.31. He praised not himself: and wee should shew our humility by a lowe opinion of our selues, thinking better of others, than of our selues, Phil. 2.4.
Secondly, by making himself equal with them of the lower sort, which is required of us, Rom. 12.16. and was performed by him, when he sorted with Publicans and sinners, and the meanest of the people, magnifying the poor of this world.
Secondly, by making himself equal with them of the lower sort, which is required of vs, Rom. 12.16. and was performed by him, when he sorted with Publicanes and sinners, and the meanest of the people, magnifying the poore of this world.
Ob. Might some one say, Yea, this shows the pride of Professors now: for, they will not sort nor converse with their neighbours, especially if they be, as they account them, but guilty of any ⟨p. 325⟩crime, such as drunkenness, whoredom, swearing, &c.
Ob. Might some one say, Yea, this shewes the pride of Professers now: for, they will not sort nor conuerse with their neighbours, especially if they be, as they account them, but guilty of any ⟨p. 325⟩crime, such as drunkennesse, whoredome, swearing, &c.
Sol. The example of Christ is perversely alleged, to condemn the Godly herein: for, they do only profess a resolution to shun all needless society with open wicked men. Two things may be said about Christ's practice herein. First, that he conversed with them, not as a companion, but as a Physician. He came to them, as the Physician doth to his Patient, to heal them: and thus it is not denied, but the company of the worst men may be resorted unto, viz. when we have a calling and fitness to reclaim them. Secondly, consider well what these persons were, with whom Christ sometimes kept company. The Publicans were such as gathered toll or tribute-money for Caesar, and for that reason were extremely hateful among the Jews, who liked not to be subject to foreign government: but it is not manifest, that they were men of notorious evil conversation. It was the stomach of the Jews, not the wickedness of the men, made Publicans to be so hateful. And whereas it is added, that he kept company with sinners; it may be answered, that they were penitent sinners, as our Saviour said of them, Mark 2. It is true, some of them had been notoriously wicked, as Mary Magdalen, who once had been a most wanton woman, but was now received to mercy, and had repented with many tears; which though the Jews acknowledged not, because she was one of Christ's Converts, yet to us it ought to be evident. Thirdly, ⟨p. 326⟩Christ showed his humility by bearing the infirmities of the weak, unto which we are exhorted, Rom. 15.1, 2. and Eph. 4.2. and Christ practised it daily, by bearing with the strange weaknesses of his disciples.
Sol. The example of Christ is peruersly alledged, to condemn the Godly heerin: for, they do onely professe a resolution to shun all needlesse society with open wicked men. Two things may be said about Christ's practice heerin. First, that he conuersed with them, not as a companion, but as a Physician. He came to them, as the Physician doth to his Patient, to heal them: and thus it is not denied, but the company of the worst men may be resorted vnto, viz. when wee haue a calling and fitnes to reclaim them. Secondly, consider well what these persons were, with whom Christ sometimes kept company. The Publicanes were such as gathered toll or tribute-money for Caesar, and for that reason were extremely hatefull among the Iewes, who liked not to be subiect to forrain gouernment: but it is not manifest, that they were men of notorious euil conuersation. It was the stomach of the Iewes, not the wickednes of the men, made Publicans to be so hatefull. And whereas it is added, that hee kept company with sinners; it may be answered, that they were penitent sinners, as our Sauiour said of them,
Now, these duties of humility we are the more bound unto, more (I say) than Christ, first, because we are sinful creatures, and ought ever to bear upon us some part of the shame of our offences. Secondly, because we are infinitely inferior to him, in respect of his greatness. If he, that was so great by relation to God, equal to God, and by birth and office, &c. if he (I say) carry himself so humbly, how little reason have we to stand upon birth, riches, calling, gifts, or the like? &c.
Now, these duties of humility we are the more bound vnto, more (I say) than Christ, first, because we are sinfull creatures, and ought euer to bear vpon vs some part of the shame of our offenses. Secondly, because we are infinitely inferiour to him, in respect of his greatnes. If hee, that was so great by relation to God, equall to God, and by birth and office, &c. if hee (I say) carry himself so humbly, how little reason haue we to stand vpon birth, riches, calling, gifts, or the like? &c.
4The fourth virtue that was eminent in Christ, was contempt of the world; an admirable thing, that he, who was Heir of all things, could show so little regard of worldly things: and this he showed,
4The fourth vertue that was eminent in Christ, was contempt of the world; an admirable thing, that he, who was Heir of all things, could shew so little regard of worldly things: and this hee shewed,
1First, by living in such want of all things, as he affirms, Luke 9.57, 58.
1First, by liuing in such want of all things, as he affirms, Luke 9.57, 58.
Secondly, by refusing the preferments were offered him upon sinful •earms; whether by the devil, who offered him all the glory of the Kingdoms of the world; or by men, who would have made him King.
Secondly, by refusing the preferments were offred him vpon sinfull •earms; whether by the diuell, who offred him all the glory of the Kingdoms of the world; or by men, who would haue made him King.
Thirdly, by knowing no man after the flesh, by his neglect of earthly kindred: his hearers were his father and mother, brothers and sisters: he esteemed of men according to their spiritual estate ⟨p. 327⟩in Gods Kingdom, and not according to their outward estate in the world.
Thirdly, by knowing no man after the flesh, by his neglect of earthly kinred: his hearers were his father and mother, brothers and sisters: hee esteemed of men according to their spirituall estate ⟨p. 327⟩in Gods Kingdome, and not according to their outward estate in the world.
Fourthly, by seeking the things of others, more then his own: his life was wholly devoted to the profiting of others.
Fourthly, by seeking the things of others, more then his owne: his life was wholy deuoted to the profiting of others.
Thus should we show our contempt of the world also, by using the world, as though we used it not, 1. Cor. 7.31. by not caring for the things of this life with distrustful cares, Mat. 6. by not seeking great things for our selves, and by looking on the things of others, as well as our own things, Phil▪ 2.4. and by acknowledging of spiritual relations with our best affections.
Thus should wee shew our contempt of the world also, by vsing the world, as though wee vsed it not, 1. Cor. 7.31. by not caring for the things of this life with distrustfull cares, Mat. 6. by not seeking great things for our selues, and by looking on the things of others, as well as our owne things, Phil▪ 2.4. and by acknowledging of spirituall relations with our best affections.
