A17384:2097
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.
11. If we judge our selves for all known sins; so as there be no sin arising from the flesh, but we condemn it, and keep our selves as men condemned in the flesh, being grieved at the rebellion of the flesh in us, Rom. 7.1. Pet. 4.7. 2. If we hold fast our assurance of faith, we are safe, so long as we keep the faith, 2. Tim. 4.7. 3. If we go on in our Christian way or course, and do not give-over the practice of known duties, against the light of our consciences: if we finish our course, 2. Tim. 4.7.
11. If wee iudge our selues for all knowne sinnes; so as there be no sin arising from the flesh, but wee condemn it, and keep our selues as men condemned in the flesh, being grieued at the rebellion of the flesh in vs, Rom. 7.1. Pet. 4.7. 2. If we hold fast our assurance of faith, we are safe, so long as we keep the faith, 2. Tim. 4.7. 3. If wee goe on in our Christian way or course, and doo not giue-ouer the practice of knowne duties, against the light of our consciences: if we finish our course, 2. Tim. 4.7.
Use 1. The use of all should be,
Vse 1. The vse of all should be,
First, for information; and so two ways: for, 1. It shows the miseries of such persons as never feel this combat, that have all quiet in them: it is a sign, the flesh and the devil rule all, and there is no sanctified Spirit to resist. 2. It shows the folly of some godly persons, that are troubled, as if their states were not right, because they find such a combat in themselves: whereas they should rather conclude the contrary, that therefore there is some workmanship of Christ in them, which is so opposed by ⟨p. 471⟩the flesh and the devil; and that it is the case of all the godly, to be assaulted with rebellious thoughts and desires, and other practices of the flesh, reckoned up before.
First, for information; and so two waies: for, 1. It shewes the miseries of such persons as neuer feel this combate, that haue all quiet in them: it is a signe, the flesh and the diuell rule all, and there is no sanctified Spirit to resist. 2. It shewes the folly of some godly persons, that are troubled, as if their states were not right, because they finde such a combat in themselues: whereas they should rather conclude the contrary, that therefore there is some workmanship of Christ in them, which is so opposed by ⟨p. 471⟩the flesh and the diuell; and that it is the case of all the godly, to bee assaulted with rebellious thoughts and desires, and other practices of the flesh, reckoned vp before.
Secondly, for instruction: and so it should teach Christians, and warn them to take heed of three things, viz. of security, despair, and fainting: for, all these are mischievous. We may not be secure, sith we have such an enemy within us: nor must we be too much out of hope, or despair of success, for the reasons before alleged: nor yet must we give way, so much as to fainting of spirit; but pluck up our own hearts, and, with trust in God's grace, resist still the risings of corruption, till we get a final victory.
Secondly, for instruction: and so it should teach Christians, and warn them to take heed of three things, viz. of security, despair, and fainting: for, all these are mischieuous. We may not be secure, sith we haue such an enimy within vs: nor must we be too much out of hope, or despair of successe, for the reasons before alleaged: nor yet must wee giue way, so much as to fainting of spirit; but pluck vp our owne hearts, and, with trust in God's grace, resist still the risings of corruption, till we get a finall victory.
Hitherto of the dehortation. The words of this verse are an exhortation: wherein consider both what he exhorts to, and by what reasons. The matter he exhorts to, concerns their outward conversation, which he would have to be honest and amiable. The reasons are,
HItherto of the dehortation. The words of this verse are an exhortation: wherein consider both what hee exhorts to, and by what reasons. The matter hee exhorts to, concernes their outward conuersation, which he would haue to be honest and amiable. The reasons are,
First, because the Christians lived among Gentiles, that embraced not the true Religion.
First, because the Christians liued among Gentiles, that imbraced not the true Religion.
Secondly, because divers of these Gentiles were so spiteful against the Christians, that they would ⟨p. 473⟩take all occasions to speak evil of them.
Secondly, because diuers of these Gentils were so spiteful against the Christians, that they would ⟨p. 473⟩take all occasions to speake euill of them.
Thirdly, because some of them that now did speak evil of them, might hereafter be converted to the true Religion.
Thirdly, because some of them that now did speake euill of them, might hereafter be conuerted to the true Religion.
Fourthly, because if they now observe their good works, when they shall be visited of God, they will much magnify them to the great glory of God.
Fourthly, because if they now obserue their good works, when they shall be visited of God, they will much magnifie them to the great glory of God.
That which he then exhorts them to, is the care of their conversation, which he amplifies, by showing what kind of conversation he would have it to be, viz. A fair or honest conversation.
That which he then exhorts them to, is the care of their conuersation, which he amplifies, by shewing what kinde of conuersation hee would haue it to be, viz. A fayre or honest conuersation.
And have your conversation honest.]
And haue your conuersation honest.]
Divers things may be hence observed.
Diuers things may be hence obserued.
First, that a sound Christian must show himself to be so by his conversation; a Christian must show the power of his Religion by his works, and by sound practice; and that too, amongst men abroad, he must be known by his fruits, Col. 1.9, 10. Tit. 2.12. and therefore the Apostle beseecheth them to prove before the Gentiles, that they were true Christians, by their works and conversation. This reproves their discontentment that are vexed, because they are not reputed for sound Christians, and yet show no care of a conscionable behaviour in their dealings and carriage among men; and withal, this may warn all sorts of Christians to look to themselves, that they be not deceived with vain shadows in pretences; for 'tis not talking and discoursing of Religion will serve turn, nor the ⟨p. 474⟩frequenting of the exercises of Religion; nor is it enough to do secret duties: but they are bound to the good behaviour generally in their carriage amongst men. This is the first point.
First, that a sound Christian must shew himselfe to bee so by his conuersation; a Christian must shew the power of his Religion by his works, and by sound practice; and that too, amongst men abroad, he must be knowne by his fruits, Col. 1.9, 10. Tit. 2.12. and therefore the Apostle beseecheth them to proue before the Gentiles, that they were true Christians, by their works and conuersation. This reproues their discontentment that are vexed, because they are not reputed for sound Christians, and yet shew no care of a conscionable behauiour in their dealings and carriage among men; and withall, this may warne all sorts of Christians to looke to themselues, that they be not deceiued with vaine shadowes in pretences; for 'tis not talking and discoursing of Religion will serue turne, nor the ⟨p. 474⟩frequenting of the exercises of Religion; nor is it enough to doe secret duties: but they are bound to the good behauiour generally in their carriage amongst men. This is the first point.
Secondly, from the coherence we may note also, that a man must first reform his heart, and then his life; he must first get a clean heart, freed from lusts, and then look to his conversation: Holiness must be both within and without; he is an hypocrite, that hath a fair conversation, and a foul heart: neither may he plead the goodness of his heart, that leads a foul conversation; both must be joined together.
Secondly, from the coherence wee may note also, that a man must first reforme his heart, and then his life; hee must first get a cleane heart, freed from lusts, and then looke to his conuersation: Holinesse must bee both within and without; hee is an hypocrite, that hath a fayre conuersation, and a foule heart: neither may hee pleade the goodnesse of his heart, that leades a foule conuersation; both must bee ioyned together.
Thirdly, we may hence note, that every Christian must be careful, and look to it in particular, that his conversation be honest: honesty of life, is with special care to be intended; now this must be explicated.
Thirdly, we may hence note, that euery Christian must be carefull, and looke to it in particular, that his conuersation be honest: honesty of life, is with speciall care to be intended; now this must be explicated.
