A17384:2201
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.
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.
And secondly, this doctrine shows who is a true Christian. For, as the Scripture is wont to describe a profane man, by saying, that he is a worker of iniquity: so doth it avouch, that he is a godly man, that worketh truth and righteousness, Psal. 5. Pro. 14.23. John 3.21. Psal. 106.2. To be a worker of iniquity, imports three things: First, gross known sin; secondly, a daily custom in the practice of it; and thirdly, an estimation of sin, as the means of our happy life. The wicked man lives by sin, as the labourer doth by his trade. So here, that man that will labour, and that constantly, about ⟨p. 497⟩the works of a holy life, making it his everyday's care to do God's will, and accounts it the happiness of his life to do good duties, that man is a godly man. It is not talking of Religion will serve the turn, nor the shows of it, but he must work, and endure the labour of godliness, James 1.25. Acts 10.36. And further, this should teach Christians, often to remember their holy calling, and examine themselves what works they have done, as such servants as desire to give a good account to their Master; and the rather, because no servants can have fairer work: it is all good work: and servants were so engaged to their masters, nor did owe more service; and because never was there a master that gave better wages, than God doth to his servants. And therefore let every Christian be daily careful to look to his work, that, when his Master cometh, he may find him so doing. Thus of the first point.
And secondly, this doctrine shewes who is a true Christian. For, as the Scripture is wont to describe a profane man, by saying, that hee is a worker of iniquity: so doth it auouch, that he is a godly man, that worketh truth and righteousnes, Psal. 5. Pro. 14.23. Iohn 3.21. Psal. 106.2. To be a worker of iniquity, imports three things: First, grosse knowne sin; secondly, a daily custome in the practice of it; and thirdly, an estimation of sinne, as the means of our happy life. The wicked man liues by sin, as the labourer doth by his trade. So heer, that man that will labour, and that constantly, about ⟨p. 497⟩the works of a holy life, making it his euerydaies care to doo God's will, and accounts it the happinesse of his life to doo good duties, that man is a godly man. It is not talking of Religion will serue the turn, nor the shewes of it, but hee must work, and endure the labour of godlinesse, Iames 1.25. Acts 10.36. And further, this should teach Christians, often to remember their holy calling, and examine themselues what works they haue done, as such seruants as desire to giue a good account to their Master; and the rather, because no seruants can haue fairer work: it is all good work: and seruants were so ingaged to their masters, nor did owe more seruice; and because neuer was ther a master that gaue better wages, than God doth to his seruants. And therefore let euery Christian be daily carefull to look to his work, that, when his Master cometh, he may finde him so doing. Thus of the first point.
Doct. 2. Secondly, that works do especially commend us to the good opinions of men: it is our works must justify us before men: by good works we must win testimony to our sincere Religion from men. Faith justifies us before God, and proveth us to be true Christians; as works do before men prove us to be so. And therefore we should strive, by well-doing, to win as much credit as we can, to our Religion, among men, Jam. 3.13.
Doct. 2. Secondly, that works do especially commend vs to the good opinions of men: it is our works must iustifie vs before men: by good works wee must winne testimony to our sincere Religion from men. Faith iustifies vs before God, and proueth vs to be true Christians; as works doo before men proue vs to be so. And therefore wee should striue, by well-dooing, to winne as much credit as wee can, to our Religion, among men, Iam. 3.13.
Doct. 3. Thirdly, that the soundest way of confuting our Adversaries, is by our works: we must make real apologies: we must put them to silence by well-doing. Now, in that he calls the good ⟨p. 498⟩works done by them, their good works, I might note diverse things.
Doct. 3. Thirdly, that the soundest way of confuting our Aduersaries, is by our works: we must make reall apologies: we must put them to silence by well-dooing. Now, in that he calls the good ⟨p. 498⟩works done by them, their good works, I might note diuerse things.
1. The necessity of good works: they must have works of their own: the good works done by others, avail not them, nor justify them. 2. The goodness of God, that vouchsafeth to call those works their works, when yet they were wrought by him, as having had their beginning from his grace and Spirit, Isaiah 26.12. 3. It is true, that they only can do good works; good works are only theirs: a wicked man cannot do good works, because his person is hateful to God, and his nature altogether impotent; and though he may do some actions, which for the matter of them are good, yet he pollutes them with his sins, of which he hath not repented; and cannot bring them forth complete for matter, manner, and end, Tit. 1. ult. Mat. 6.
1. The necessity of good works: they must haue works of their owne: the good works done by others, auail not them, nor iustifie them. 2. The goodnes of God, that vouchsafeth to call those works their works, when yet they were wrought by him, as hauing had their beginning from his grace and Spirit, Esay 26.12. 3. It is true, that they onely can doo good works; good works are onely theirs: a wicked man cannot doo good works, because his person is hatefull to God, and his nature altogether impotent; and though he may doo some actions, which for the matter of them are good, yet hee pollutes them with his sinnes, of which hee hath not repented; and cannot bring them forth compleat for matter, manner, and end, Tit. 1. vlt. Mat. 6.
But, it is the goodness of works which I especially intend to entreat of in this place.
But, it is the goodnes of works which I especially intend to intreat of in this place.
Good works.]
The goodness of mens works may be diversly considered; either according to the differences of works good, from such as are not so, or according to the forms of good works, or according to the time of doing works, or according to the uses works are put to.
The goodnes of mens works may bee diuersly considered; either according to the differences of works good, from such as are not so, or according to the forms of good works, or according to the time of dooing works, or according to the vses works are put to.
For the first. Some mens works are neither good, nor seem to be so; as, are the apparent sins of men. Some mens works seem good, but are not; as, the alms, and prayer, and fasting of the Pharisees. Some mens works are good,1 but seem not so, ⟨p. 499⟩at least in the eyes of some men: and so the religious duties of godly Christians seemed to be vain practices of Sectaries and Innovators, Acts 28. and so Paul's zeal and knowledge seemed madness to Festus, Acts 26. Some works seem good, and are so: such are the open good works of the godly, in the judgement of godly men guided by charity.
For the first. Some mens works are neither good, nor seem to bee so; as, are the apparant sinnes of men. Some mens works seem good, but are not; as, the almes, and praier, and fasting of the Pharises. Some mens works are good,1 but seem not so, ⟨p. 499⟩at least in the eies of some men: and so the religious duties of godly Christians seemed to bee vain practices of Sectaries and Innouators, Acts 28. and so Paul's zeal and knowledge seemed madnes to Festus, Acts 26. Some works seem good, and are so: such are the open good works of the godly, in the iudgement of godly men guided by charity.
For the second. If works be tried by their form, then those works are good works which are done with correspondency to the revealed will of God in his Word: they must be commended in the Word, and done according to the directions of the Word; so that all works, done besides or above the Law of God, are sinful and naught: and the doing of the works of supererogation, or those works they call Counsels, fall to the ground. And yet we confess, there were some works good, which were not commanded in Scripture; as, Phinehas his work in slaying the fornicators; and Mary's work, in anointing Christ unto the burial (for so it is called, a good work, Mat. 26.10.); and Abraham's work in sacrificing his son, and the like: these were good works, and had not warrant from Scripture, but were warranted by extraordinary calling thereto: and so they differ from the works of superstitious persons, done without warrant ordinary or extraordinary.
For the second. If works be tried by their form, then those works are good works which are done with correspondency to the reuealed will of God in his Word: they must bee commended in the Word, and done according to the directions of the Word; so that all works, done besides or aboue the Law of God, are sinfull and naught: and the dooing of the works of supererogation, or those works they call Counsels, fall to the ground. And yet wee confesse, there were some works good, which were not commanded in Scripture; as, Phineas his work in slaying the fornicators; and Maries work, in anointing Christ vnto the buriall (for so it is called, a good work, Mat. 26.10.); and Abraham's work in sacrificing his sonne, and the like: these were good works, and had not warrant from Scripture, but were warranted by extraordinary calling thereto: and so they differ from the works of superstitious persons, done without warrant ordinary or extraordinary.
For the third. The time of doing some works, adds much to the consideration of their goodness; as for instance. The charitable & religious works, done by men before their conversion, are not to be reckoned good works, because the person that ⟨p. 500⟩doth them, is not reconciled to God, and lives polluted in his sins. Likewise, the works of our calling, done in the week-days, are good works; but, done on the Sabbath-day, are evil works. So, works done too late, are not good; as, their prayers that would not answer when God called them, Proverbs 1.
For the third. The time of dooing some works, addes much to the consideration of their goodnes; as for instance. The charitable & religious works, done by men before their conuersion, are not to be reckoned good works, because the person that ⟨p. 500⟩doth them, is not reconciled to God, and liues polluted in his sinnes. Likewise, the works of our calling, done in the week-daies, are good works; but, done on the Sabbath-day, are euill workes. So, works done too late, are not good; as, their prayers that would not answer when God called them, Prouerbs 1.
For the fourth. If the uses of works be respected, the outward works of wicked men, that for the matter of them are required in the Word, may be said to be good works, because they are good for men unto whom they are done: as, the alms of a Pharisee is a good work, in that it is good for the relief of the poor, though it be not good in the sight of God; as failing of the right end, which is, God's glory. Thus of the acceptation of the terms. The good works here mentioned, are such as are good in God's sight, as being done in obedience to God's will, and by persons that are godly.
For the fourth. If the vses of works be respected, the outward works of wicked men, that for the matter of them are required in the Word, may be said to bee good works, because they are good for men vnto whom they are done: as, the almes of a Pharisee is a good work, in that it is good for the relief of the poor, though it bee not good in the sight of God; as failing of the right end, which is, God's glory. Thus of the acceptation of the tearms. The good works heer mentioned, are such as are good in God's sight, as beeing done in obedience to God's will, and by persons that are godly.
Now, concerning those good works, I propound diverse things profitable to be considered of.
Now, concerning those good works, I propound diuerse things profitable to be considered of.
First, the rules of good works; which do tell us what must be had, before a work can be a good work.
First, the rules of good works; which doo tell vs what must bee had, before a work can bee a good work.
Secondly, the kinds of good works, or what works we may account in the nature of good works; how many sorts of good works there are.
Secondly, the kindes of good works, or what workes wee may account in the nature of good works; how many sorts of good works there are.
Thirdly, I would answer a question or two, needful to be considered of about good works; and, in the last place, the uses of all.
Thirdly, I would answer a question or two, needfull to bee considered of about good workes; and, in the last place, the vses of all.
