A17384:2186
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.
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.
Thirdly, because the godliest men may have their passions, and may be stirred up with such indignations (as appears, Jer. 8.18, 21.) he must labour to fence his own heart with store of arguments, that may make him patient and comfortable under this cross: and thus it should comfort him to consider, 1. That no reproaches can make him vile in ⟨p. 494⟩God's sight: how vile soever he seem to be unto men, yet in God's eyes he is honourable, Isaiah 43.4. 2. That thou art but as an evil doer, not an evil doer. It is not miserable, To be as an evil doer: but it is miserable, To be an evil doer, 2. Cor. 6.8, 9. 3. This is not to resist unto blood, Heb. 12.3. This is a far less cross than hath been laid upon many of the best servants of God: they have lost their lives in the defence of pure Religion. 4. That howsoever it go with thee in this life, yet in the Day of Jesus Christ thy innocency shall be cleared, and thy faith and sincerity shall be found unto praise, and honour, and glory: thou shalt have abundant praise in that Day, 1. Pet. 1.7.
Thirdly, because the godliest men may haue their passions, and may bee stirred vp with such indignations (as appears, Ier. 8.18, 21.) hee must labour to fense his owne heart with store of arguments, that may make him patient and comfortable vnder this crosse: and thus it should comfort him to consider, 1. That no reproaches can make him vile in ⟨p. 494⟩God's sight: how vile soeuer he seem to bee vnto men, yet in God's eies he is honourable, Esay 43.4. 2. That thou art but as an euill doer, not an euill doer. It is not miserable, To be as an euill doer: but it is miserable, To be an euill doer, 2. Cor. 6.8, 9. 3. This is not to resist vnto bloud,
Thus of the use that concerns either wicked men, or godly men. There is yet a use that concerns all men: and that is, To take heed of receiving evil reports against the godly: for, seeing it is so usual for ill-minded men to devise & divulge evil reports of them, all men should be wary, and take heed of receiving the evil speeches that are bruited or spoken of any in the business of godliness. The receiving of false reports is forbidden in Scripture, as well as the devising or divulging of them, Exod. 23.1. And it is made a sign of a wicked disposition, To give heed to false lips: and that man is himself a liar, that harkneth to a naughty tongue, Pro. 17.4. And therefore GOD will plague in hell, not only liars, but such as love lies, Reu. 22.8. And a good man is said to have this property, ⟨p. 495⟩that he will not receive an ill report against his neighbour, Psal. 15. And by receiving evil reports, a man becomes accessary to the slander, and guilty of it: for, as it is true, that the receiver of evil-gotten goods is accessary to the theft; so is it in the case of slander, and somewhat worse: for, there may be thieves, though there be no receivers; but there can be no slanderers, without some to receive the slander. Neither is there any great difference between the tale-bearer and the tale-hearer: for, the tale-bearer hath the devil in his tongue; and the tale-hearer hath the devil in his ear.
Thus of the vse that concernes either wicked men, or godly men. There is yet a vse that concerns all men: and that is, To take heed of receiuing euill reports against the godly: for, seeing it is so vsuall for ill-minded men to deuise & divulge euill reports of them, all men should be wary, and take heed of receiuing the euill speeches that are bruited or spoken of any in the businesse of godlinesse. The receiuing of false reports is forbidden in Scripture, as well as the deuising or divulging of them, Exod. 23.1. And it is made a signe of a wicked disposition, To giue heed to false lippes: and that man is himself a lyar, that harkneth to a naughty tongue,
Quest. But what should we do to avoid tale-bearers, or if we do hear reproaches or slanders of other men?
Quest. But what should wee doo to auoid tale-bearers, or if we do hear reproaches or slanders of other men?
Ans. As the North-wind drives away the rain; so must thy angry countenance do the slandering tongue: thou must not any way show any liking of his discourse, but the contrary: yea, and further, thou must▪ as far as thou art able, make apology to the godly man that is evil-spoken of. And the tongue of a godly wise-man should be in this sense healthful, because it should be ready to heal that wound which the tale-bearer hath made in the name of his neighbour, Pro. 12.18. & 25.23.
Ans. As the North-winde driues away the rain; so must thy angry countenance doo the slandering tongue: thou must not any way shew any liking of his discourse, but the contrary: yea, and further, thou must▪ as farre as thou art able, make apology to the godly man that is euill-spoken of. And the tongue of a godly wise-man should be in this sense healthfull, because it should be ready to heal that wound which the tale-bearer hath made in the name of his neighbour, Pro. 12.18. & 25.23.
Thus of the second reason.
The third and fourth reasons are contained in these last words, viz. That they may by your good works which they shall behold▪ glorify God in the day of visitation. The reasons are, because God may visit them: and if he do, they will glorify God upon the remembrance ⟨p. 496⟩of your good works.
The third and fourth reasons are contayned in these last words, viz. That they may by your good works which they shall behold▪ glorifie God in the day of visitation. The reasons are, because God may visit them: and if he doo, they will glorifie God vpon the remembrance ⟨p. 496⟩of your good works.
But here I purpose to handle the words as they lie in the order of reading them: and so I have four things to consider of. First, of good works; secondly, of the beholding of good works; thirdly, of the glorifying of God; fourthly, of the day of visitation.
But heer I purpose to handle the words as they lie in the order of reading them: and so I haue foure things to consider of. First, of good works; secondly, of the beholding of good works; thirdly, of the glorifying of God; fourthly, of the day of visitation.
Good works.]
Diverse observations are implied here:
Diuerse obseruations are implied heer:
First, that Religion sets men to work: there is labour in godliness. He must work, that will be truly godly or religious. God entertains no servants, but he sets them to work: they are called to labour all the days of their life. We must work out our salvation: without working we cannot be saved, though our works be not the cause of salvation. This point proves, that the Gospel is not a doctrine of liberty: religion doth call men to working, not to live as they list, but as he lists that died for them, and requires their service.
First, that Religion sets men to work: there is labour in godlinesse. He must work, that will bee truely godly or religious. God entertains no seruants, but he sets them to work: they are called to labour all the daies of their life. Wee must work out our saluation: without working we cannot be saued, though our works be not the cause of saluation. This point proues, that the Gospell is not a doctrine of liberty: religion doth call men to working, not to liue as they list, but as he lists that died for them, and requires their seruice.
