A17384:2139
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.
Quest. But, may some one say, What might be the motives to the Gentiles, to make them continue so obstinate?
Quest. But, may some one say, What might be the motiues to the Gentiles, to make them continue so obstinate?
Ans. There were, chiefly, five things which caused this obstinacy in the Gentiles. The first was the tradition of their fathers & forefathers: they would not forsake that religion, which for so many hundred years their Ancestors had professed, 1. Pet. 1.18. Secondly, the god of this world did mightily labour to blind their eyes, that they might not understand the Gospel, 2. Cor. 4.4. Thirdly, they saw, that the Christian Religion was persecuted in all places, both by reproaches and martyrdom. Fourthly, they would not receive the Christian Religion, because there were but few that professed it, and that their wise men and great men of the world, for the most part, did reject it, 1. Cor. 1. The last and chief reason was the love of their sins, which ⟨p. 480⟩they saw they must forgo, if they embraced the Christian Religion. It was true also, that the wickedness of some hypocrites that crept in among Christians, did make the way of God evil spoken of, and many Gentiles to blaspheme, Rom. 2. I might add, that the doctrine of Christs Passion, was a scandal unto many Gentiles, who accounted it as a foolish thing, to believe him as a Saviour, that could not save himself from so ignominious a death; being willingly ignorant of the necessity of that oblation of Christ, as the Surety and Sacrifice for our sins.
Ans. There were, chiefly, fiue things which caused this obstinacy in the Gentiles. The first was the tradition of their fathers & forefathers: they would not forsake that religion, which for so many hundred yeers their Ancestors had professed, 1. Pet. 1.18. Secondly, the god of this world did mightily labour to blinde their eyes, that they might not vnderstand the Gospell, 2. Cor. 4.4. Thirdly, they saw, that the Christian Religion was persecuted in all places, both by reproaches and martyrdome. Fourthly, they would not receiue the Christian Religion, because there were but few that professed it, and that their wise men and great men of the world, for the most part, did reiect it, 1. Cor. 1. The last and chief reason was the loue of their sins, which ⟨p. 480⟩they saw they must forgoe, if they embraced the Christian Religion. It was true also, that the wickednesse of some hypocrites that crept in among Christians, did make the way of God euill spoken of, and many Gentiles to blaspheme, Rom. 2. I might adde, that the doctrine of Christs Passion, was a scandall vnto many Gentiles, who accounted it as a foolish thing, to beleeue him as a Sauiour, that could not saue himselfe from so ignominious a death; being willingly ignorant of the necessity of that oblation of Christ, as the Surety and Sacrifice for our sinnes.
It is profitable to consider of the obstinacy of these Gentiles, together with their motives: for, first we may see that they stood upon the same grounds in effect, upon which the Papists do rest at this day; for the Papists main allegations are, the traditions of Fathers and Fore-fathers, together with the multitudes of people that follow their Religion; but especially the consideration of the woeful estate of forlorn men, should teach us with the more thankfulness to celebrate the praise of Gods mercy to us, that did subdue our natures, and draw us out of blindness and wickedness, into the true Religion, and into the kingdom of Jesus Christ: And Ministers should hence learn with patience to do their work, and not to be discouraged, though multitudes of people be not brought to the obedience of Christ; they must not look to speed better then the Apostles, who in all places left thousands of people that would ⟨p. 481⟩not regard them nor their Ministries, 2. Tim. 2.25, 26.
It is profitable to consider of the obstinacy of these Gentiles, together with their motiues: for, first we may see that they stood vpon the same grounds in effect, vpon which the Papists do rest at this day; for the Papists maine allegations are, the traditions of Fathers and Fore-fathers, together with the multitudes of people that follow their Religion; but especially the consideration of the wofull estate of forlorne men, should teach vs with the more thankfulnesse to celebrate the prayse of Gods mercy to vs, that did subdue our natures, and draw vs out of blindnesse and wickednesse, into the true Religion, and into the kingdome of Iesus Christ: And Ministers should hence learne with patience to doe their worke, and not to be discouraged, though multitudes of people bee not brought to the obedience of Christ; they must not looke to speed better then the Apostles, who in all places left thousands of people that would ⟨p. 481⟩not regard them nor their Ministeries, 2. Tim. 2.25, 26.
Lastly, we should learn even of wicked men, how we should entertain the truth; for if it be so hard a matter to get men to change their minds when they hold gross errors and falsehood; how ought we to stick to the truth when we have received it, and not receive any other doctrine, though an Angel from heaven should teach us otherwise then is written in the Word of God? Gal. 1.7.
Lastly, we should learne euen of wicked men, how wee should entertaine the truth; for if it bee so hard a matter to get men to change their minds when they hold grosse errors and falshoood; how ought we to stick to the truth when wee haue receiued it, and not receiue any other doctrine, though an Angell from heauen should teach vs otherwise then is written in the Word of God? Gal. 1.7.
Doct. 2. We may hence also note, that God is pleased to suffer his children in this life to live amongst wicked men. A godly man can live no where, but there are some wicked living there; the tares will grow up with the Wheat. There may be divers reasons assigned of this, why God doth not gather his people altogether from the places where wicked men dwell, as: First, God doth hereby try his people, whether they will forsake the enticements of the wicked, and cleave to him and his truth; the more by-ways there are, the more praise to him that keeps the right way. Secondly, God doth by the wicked many times refine and purify his servants; by reason of the wicked, he both keeps them clean, and if they gather any filth, by them he washeth them: wicked men are many times God's Laundresses to godly men: for, if God appoint them to chasten his servants; they will do it throughly, both by reproaches, and other ways. Thirdly, the Kingdom of Christ must be set up among wicked men, because amongst ⟨p. 482⟩them are many of God's Elect, which are in due time to be converted from their wickedness. Fourthly, hereby the power of Christ is magnified, that can set up and maintain his Sceptre in the middest of his enemies. Fifthly, by this course God's patience is prolonged; for God is pleased, for the godly's sakes, to forbear those destroying Judgements which else would fall upon the wicked.
Doct. 2. Wee may hence also note, that God is pleased to suffer his children in this life to liue amongst wicked men. A godly man can liue no where, but there are some wicked liuing there; the tares will growe vp with the Wheate. There may be diuers reasons assigned of this, why God doth not gather his people altogether from the places where wicked men dwell, as: First, God doth hereby try his people, whether they will forsake the inticements of the wicked, and cleaue to him and his truth; the more by-waies there are, the more prayse to him that keepes the right way. Secondly, God doth by the wicked many times refine and purifie his seruants; by reason of the wicked, he both keeps them cleane, and if they gather any filth, by them he washeth them: wicked men are many times God's Laundresses to godly men: for, if God appoint them to chasten his seruants; they will doe it throughly, both by reproches, and other waies. Thirdly, the Kingdome of Christ must bee set vp among wicked men, because amongst ⟨p. 482⟩them are many of God's Elect, which are in due time to bee conuerted from their wickednesse. Fourthly, hereby the power of Christ is magnified, that can set vp and maintaine his Scepter in the middest of his enemies. Fiftly, by this course God's patience is prolonged; for God is pleased, for the godlie's sakes, to forbeare those destroying Iudgements which else would fall vpon the wicked.
The use should be, to teach us to bear with patience the inconveniences which befall us in our places and callings, by reason of the neighbourhood of wicked men, as knowing that it is the condition of all the Godly, and hath always been so, and is so in all places; and therefore to resolve with our selves, rather to learn how to carry our selves fairly and honestly among them, then through impatience without calling, to shift our places, or without charity, to make any schism or rent in the Church. Secondly, since on Earth it will be no better with us in respect of our habitation; we should therefore learn the more to desire to be in heaven, where all the people shall be righteous: since there is so much unrighteousness in this World, we should long for these new heavens and new earth, wherein dwelleth righteousness. We should be the more thankful, if God ease us, in any degree, of the molestations of wicked men, either ridding out manifest Idolaters, Pagans, or Papists, or restraining those that are with us, from unquietness, and tumult, and daily sl•nder; or comforting us with a large fellowship of the Godly. ⟨p. 483⟩Fourthly, It should teach us circumspection, seeing the days are evil, both to hold forth our own light in the midst of their darkness, & to take heed that we trust not every man, nor believe every thing: a holy reservedness will become this Doctrine. Fifthly, the zeal of Gods House should the more overcome us to strive to win men to God, and provoke them, as we have occasion and ability, to the love of God, and the true Religion. Sixthly, we should cleave the faster to the society of the Godly, and strive together, and contend for the faith, seeing that we are always in the midst of our enemies. Lastly, it may be a great comfort to such as can quiet themselves well towards wicked men, that can keep their way, and be still upright and undefiled, that can also keep peace, and win love from their very enemies, that can do valiantly in the winning men to the liking of Religion for their sakes. To be good among the good, is not singular; but to be evil among the good, is abominable; and so is it an admirable praise to be good among the evil.
The vse should be, to teach vs to beare with patience the inconueniences which befall vs in our places and callings, by reason of the neighbourhood of wicked men, as knowing that it is the condition of all the Godly, and hath alwaies beene so, and is so in all places; and therefore to resolue with our selues, rather to learne how to carry our selues fairely and honestly among them, then through impatience without calling, to shift our places, or without charity, to make any schisme or rent in the Church. Secondly, since on Earth it will be no better with vs in respect of our habitation; we should therefore learne the more to desire to be in heauen, where all the people shall be righteous: since there is so much vnrighteousnesse in this World, we should long for these new heauens and new earth, wherein dwelleth righteousnesse. We should be the more thankful, if God ease vs, in any degree, of the molestations of wicked men, either ridding out manifest Idolaters, Pagans, or Papists, or restrayning those that are with vs, from vnquietnesse, and tumult, and daily slnder; or comforting vs with a large fellowship of the Godly.
Doct. 3. That in some cases the conversation of a Christian may extend it self even to wicked men. Some one will say, We are forbidden conversation with them, how then can we converse with them? Ans. First, our conversation may reach unto them by fame or report; so the Christians conversed among the Gentiles, in that what they did,1 was discoursed of among the Gentiles: But this is not all; for in some cases we may go among them lawfully, even into their presence and company; ⟨p. 484⟩as, First, in case of negotiation in things of necessity, as trade, public service, or the like. Secondly, in case of natural or civill obligation to them; as children, wives, servants, subjects, may not withdraw their attendance or service from them, but may and must converse with them. Thirdly, in case of Religion, men that intend to admonish, confute, persuade or win them to the love of Religion, may for that end converse with them; but then two cautions must be observed: First, that the party that would so converse with them, must be able to admonish or confute, &c. Secondly, such an end must not be made a pretence, only to cover needless society with them. Lastly, a difference must be put between the open enemies of God, and such as give some hope of inclination to Religion, though yet they be not manifestly Religious. There are some persons that are inoffensive, so as they are not guilty of any gross and open crime, and seem to favour Religion and the exercises thereof, and do desire the society of the godly, and take no pleasure in evil company; now we must beware that we judge not rashly of these, to account them as Gentiles, and such as are without; and with these we may hold more sure society.
Doct. 3. That in some cases the conuersation of a Christian may extend it selfe euen to wicked men. Some one will say, We are forbidden conuersation with them, how then can wee conuerse with them? Ans. First, our conuersation may reach vnto them by fame or report; so the Christians conuersed among the Gentiles, in that what they did,1 was discoursed of among the Gentiles: But this is not all; for in some cases we may goe among them lawfully, euen into their presence and company; ⟨p. 484⟩
Doct. 4. It may be lastly hence observed, that to convince or win the Gentiles, honesty of conversation is chiefly to be respected; honesty, I say, not Religion. To show the practice of religious duties before them, is a way to irritate them: they must be beaten with their own weapons, and ⟨p. 485⟩overcome in the things they profess to be good. The way to amaze them that are without, is to show, that religion forms in us such things as they confess to be good, yet cannot come to, or not in such a manner or degree: such as are faithfulness, chastity, meekness, wisdom, taciturnity, mercy, or the like. The use should be therefore to teach godly christians, in the places where they live, to look to this point: not only to live without offence, but to strive to excel in the virtues that concern outward honesty of life. And to this end it were excellent, if Christians would mark, in in what things the men of the world where, they live, do strive to excel; and not rest satisfied, till they can make all sorts of men discern, that Religion hath made them even in those things to go beyond them: And thus they should not suffer themselves to be put down by Papists or any carnal persons, in works of mercy, or truth in their words and promises, or quietness of disposition, or magnanimity, or the like; and the rather, because their praise is of God: whereas carnal men have only the praise of men. And besides, the true Christian shall have a recompense of reward in heaven, Ephes. 6.8. whereas the Pharisee hath his reward only in this life. And further we should be more careful to win praise to our God & the true Religion, then they are to get applause to themselves, or a strange god. And we are in the light, they are in darkness: it were a shame they should do their work better in the dark then we in the light, Rom. 13. Thus of the first reason. ⟨p. 486⟩The second reason why they should be careful of their conversation, is, because the Gentiles are apt to speak evil of the Christians, as evil doers.
Doct. 4. It may be lastly hence obserued, that to conuince or winne the Gentiles, honesty of conuersation is chiefly to be respected; honesty, I say, not Religion. To shew the practice of religious duties before them, is a way to irritate them: they must bee beaten with their owne weapons, and
That whereas they speak evil of you, as of evil doers.]
That whereas they speake euill of you, as of euill doers.]
From hence three things may be observed.
From hence three things may bee obserued.
First, that it hath been the lot of godly men to be evil spoken of and traduced: As we see the Christians Churches in the primitive times were exposed to the infamous reports of the Gentiles. Two things would be here explained: First, that it hath always been so: And then the causes of it. For the first, that it hath always been so, is clear by instances of all times; before the Law, under the Law, and in the time of the Gospel.
First, that it hath beene the lot of godly men to bee euill spoken of and traduced: As wee see the Christians Churches in the primitiue times were exposed to the infamous reports of the Gentiles. Two things would be heer explained: First, that it hath alwaies beene so: And then the causes of it. For the first, that it hath alwaies beene so, is cleare by instances of all times; before the Law, vnder the Law, and in the time of the Gospell.
1. Before the Law: Ismael scoffs at Isaac: and Josephs brethren scorn and revile him. Job was accused as an Hypocrite by his own friends, and scorned by the basest of the people, Job 30.1. So was it with Moses and the Israelites, Heb. 11.26. 2. Under the Law. David was slandered by many, Psal. 31.12. The abjects tear his name, and ceased not, Psal. 35.15. The drunkards sang of him, Psa. 69.13. he was a reproach of men, a by word, a proverb, &c. So in the Prophet Essays time, Isaiah 8.18. and 59.16. and 51.8. Jeremiah complains, that they consulted how to devise devices against him, and to smite him with the tongue. 3. Under the Gospel. 1. Look to the Author and finisher of our faith, Christ Jesus: he was charged with gluttony, ⟨p. 487⟩Mat. 11.18. blasphemy, Mat. 26.65. madness, Joh. 10.20. to be a deceiver, Joh. 7.22. and to have a devil, and work by the prince of devils. 2. The Apostles were made a spectacle to men and Angels, and accounted as the off-scouring of all things, 1. Cor. 4.9, 10, 13. 3. Yea it is foretold to be the case of all Christians, Math. 5.12. Gal. 4.29.
1. Before the Law: Ismael scoffes at Isaac: and Iosephs brethren scorne and reuile him. Iob was accused as an Hypocrite by his owne friends, and scorned by the basest of the people,
The causes of those reproaches follow.
Secondly, in the devil: it is his policy, here by.
Secondly, in the diuell: it is his policy, heere by.
1. To keep men from embracing a religion that is so traduced,1 Acts 28. 2. To discourage and hinder the weak Christian, and to make him fearful in the way of God. 3. To pull back certain men which were going towards the Kingdom of God.
1. To keepe men from embracing a religion that is so traduced,1 Acts 28. 2. To discourage and hinder the weake Christian, and to make him fearefull in the way of God. 3. To pull back certaine men which were going towards the Kingdome of God.
