A17384:2176
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.
Wicked men should be warned, if it be possible, to repent of this sin and forbear it, and that for many reasons.
Wicked men should be warned, if it be possible, to repent of this sinne and forbeare it, and that for many reasons.
First,1 if they consider Gods commandment, which forbiddeth all excesses of this kind, Psalm 33.13. Tit. 3.1.
First,1 if they consider Gods commandement, which forbiddeth all excesses of this kind, Psalme 33.13. Tit. 3.1.
Secondly, if they consider the causes of their evil speaking; which as was showed before, is the malice of their own hearts against the truth, and the especial working of the devil, who is the fire of hell, that sets their tongues awork, Jam. 3.
Secondly, if they consider the causes of their euil speaking; which as was shewed before, is the malice of their owne hearts against the truth, and the especial working of the diuel, who is the fire of hell, that settes their tongues aworke, Iam. 3.
Thirdly, if they consider that this is the devils special sin, to be an accuser of the brethren, & from thence hath his name in other languages: And wilt thou make a devil of thy self; or discover such a devilish property in this nature?
Thirdly, if they consider that this is the diuels speciall sinne, to bee an accuser of the brethren, & from thence hath his name in other languages: And wilt thou make a deuill of thy selfe; or discouer such a diuellish property in this nature?
Fourthly, if they consider the effect of this sin of reproaching and slandering the godly, either to the godly, or to themselves.
Fourthly, if they consider the effect of this sin of reproaching and slandering the godly, either to the godly, or to themselues.
First, to the godly: what mischief do they? Evil words are compared to swords and razors.
First, to the godly: what mischiefe do they? Euill words are compared to swords and razours.
It is a kind of murder: it is as hateful as if they did cut or pierce their bodies: and besides, to what grievous contempts and indignities many times doest thou bring them by thy lies and slanders?
It is a kind of murther: it is as hatefull as if they did cut or pierce their bodies: and besides, to what grieuous contempts and indignities many times doest thou bring them by thy lies and slanders?
Secondly, to thy self: consider what thou bringest by speaking evil of the godly.
Secondly, to thy self: consider what thou bringst by speaking euill of the godly.
1. Though thou do it never so secretly behind their backs, yet it is overheard and will come out: how wouldest thou be ashamed, if he, of whom thou speakest, stood behind thee, when thou didst slander him? O man, consider, though the godly man never hear thee, yet God doth hear it, and all thou sayest, thou must bear thy shame for it. 2. Observe what interpretation God makes of it: he calls this sin, blasphemy: for so the ⟨p. 491⟩word is in the original, Col. 3.8. to note thereby, that he is vexed at this sin of vilifying his people, as if it were the reproaching of himself. 3. Consider what a shame it will be to thee: when God shall clear the innocency of his servants, how wilt thou be confounded when they are justified? 4. Consider what hurt it doth thy self and others: it is a great means to set you further off from the Kingdom of God, and to harden your hearts against the cares of your own reformation and salvation: Evil words corrupt good manners. Thou losest so much even of natural honesty, as thou admittest of evil in thy tongue. 5. Consider the punishment from the Lord. This is a sin that God hath grievously threatened, as these places show: Psalm 50.20. and 109.29. Isaiah 51.18. Psalm 31.18. Isaiah 41.11, 12. 1. Pet. 4.4, 5.
1. Though thou doe it neuer so secretly behind their backes, yet it is ouerheard and will come out: how wouldest thou be ashamed, if hee, of whome thou speakest, stood behind thee, when thou didst slander him? O man, consider, though the godly man neuer hear thee, yet God doth hear it, and all thou sayest, thou must beare thy shame for it. 2. Obserue what interpretation God makes of it: hee cals this sinne, blasphemy: for so the ⟨p. 491⟩word is in the originall, Col. 3.8. to note thereby, that hee is vexed at this sinne of vilifying his people, as if it were the reproaching of himselfe. 3. Consider what a shame it will be to thee: when God shall cleare the innocency of his seruants, how wilt thou bee confounded when they are iustified? 4. Consider what hurt it doth thy self and others: it is a great means to set you further off from the Kingdome of God, and to harden your hearts against the cares of your owne reformation and saluation: Euill words corrupt good manners. Thou losest so much euen of naturall honesty, as thou admittest of euill in thy tongue. 5. Consider the punishment from the Lord. This is a sinne that God hath grieuously threatned, as these places shew:
And as it is evil, to speak evil of those that are godly, as it appears by these reasons: so it is monstrous, to be guilty of speaking evil in any of the cases following: as, 1. To speak evil of the absent, that cannot defend themselves.1 2. To speak evil of such as God hath humbled and afflicted, and do judge themselves for their sins. 3. To speak evil of such as have been friendly to us, and showed their loving respect of us, and done us good. 4. To speak evil of our superiors; as, godly Magistrates, and good Ministers. ⟨p. 492⟩5. To speak evil of such as are nearly linked unto us; as, of our parents: and so it is monstrous uncomely, when wives speak evil of their husbands; and contrariwise. 6. To speak evil of any, simply for godliness sake. 7. To speak evil of others, and yet be guilty of the same offences themselves. 8. And so it is monstrous, when men speak evil of such behind their backs, to whom they speak fair before their faces: this hooding of hatred and cursing with lying lips, is abominable.
And as it is euill, to speak euill of those that are godly, as it appears by these reasons: so it is monstrous, to be guilty of speaking euill in any of the cases following: as, 1. To speak euill of the absent, that cannot defend themselues.1 2. To speak euill of such as God hath humbled and afflicted, and doo iudge themselues for their sinnes. 3. To speak euill of such as haue been friendly to vs, and shewed their louing respect of vs, and done vs good. 4. To speak euill of our superiours; as, godly Magistrates, and good Ministers. ⟨p. 492⟩5. To speak euill of such as are neerly linked vnto vs; as, of our parents: and so it is monstrous vncomly, when wiues speak euil of their husbands; and contrariwise. 6. To speak euill of any, simply for godliness sake. 7. To speak euill of others, and yet be guilty of the same offences themselues. 8. And so it is monstrous, when men speak euill of such behinde their backs, to whom they speak fair before their faces: this hooding of hatred and cursing with lying lips, is abominable.
So then, this doctrine against evil-speaking, doth in a special manner light upon such persons, as are guilty of any of those ways of evil-speaking. And thus of the uses that concern wicked men.
So then, this doctrine against euill-speaking, doth in a speciall manner light vpon such persons, as are guilty of any of those waies of euil-speaking. And thus of the vses that concern wicked men.
Secondly, godly men be also instructed from hence. For, since this doctrine tells them, that it hath been the lot of godly men in all ages, to be evil-spoken of in all places where they live, they should thereby be made careful to order themselves aright, in bearing reproaches in a right manner; as resolved to prepare for the trial of this affliction, if they be not scourged with it: for, as the devil, when he gave-over to tempt Christ, is said to cease but for a season; so, if wicked men hold their tongues, we must not think they will be quiet always: for, till God turn their hearts, they are apt to speak evil.
Secondly, godly men bee also instructed from hence. For, since this doctrine telles them, that it hath been the lot of godly men in all ages, to bee euill-spoken of in all places where they liue, they should thereby bee made carefull to order themselues aright, in bearing reproaches in a right manner; as resolued to prepare for the triall of this affliction, if they be not scourged with it: for, as the diuell, when he gaue-ouer to tempt Christ, is said to cease but for a season; so, if wicked men hold their tongues, we must not think they will be quiet alwaies: for, till God turn their hearts, they are apt to speak euill.
Now, that a godly man may be rightly ordered in respect of reproaches, he must look to three things.
Now, that a godly man may be rightly ordered in respect of reproaches, hee must look to three things.
First,1 he must be sure he be free from this evil himself, that he help not the wicked against the righteous, and by his own intemperance, raise evil fames; by reason of which, Religion is evil-spoken of: for, railing, cursing, slandering, censuring, and the like, will make the very godly look like wicked ones, yea, like the devil himself. Shall it be accounted a Paganish offence? and shall a godly Christian be guilty of it? Especially such Christians should be extremely abased for their evil natures, that raise evil reports of other Christians, in cases where wicked men themselves are silent.
First,1 he must be sure he bee free from this euill himself, that hee help not the wicked against the righteous, and by his owne intemperance, raise euill fames; by reason of which, Religion is euill-spoken of: for, railing, cursing, slandering, censuring, and the like, will make the very godly look like wicked ones, yea, like the diuell himself. Shall it bee accounted a Paganish offense? and shall a godly Christian bee guilty of it? Especially such Christians should be extremely abased for their euill natures, that raise euill reports of other Christians, in cases where wicked men themselues are silent.
Secondly, that he carry himself in a holy manner when he is reproached: and so he must remember two things.
Secondly, that hee carry himself in a holy manner when he is reproached: and so he must remember two things.
1. That he render not reviling for reviling; but, if he find himself stirred, with David to go to God, and betake himself to prayer, Psalm 109.4. 1. Pet. 3.9. 2. That he strive to confute them by real apologies: and so he doth, if he endeavour to put them to silence by his good works, and a careful course of conversation.
1. That hee render not reuiling for reuiling; but, if he finde himself stirred, with Dauid to go to God, and betake himself to praier, Psalm 109.4. 1. Pet. 3.9. 2. That he striue to confute them by reall apologies: and so he doth, if hee endeauour to put them to silence by his good works, and a carefull course of conuersation.
