A17384:2656
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.
Use 2. Secondly, it may much condemn the corruption of heart, which appears in many men in this point in sinning against the just praises of others, either by speaking evil of them, and blemishing their good names (which is to steal their riches from them) or by withholding due praise (which is to withhold the good from the owner thereof). It should much affright such as are guilty of this fault, that our Saviour Christ measures our love to God, by our readiness to praise for the Works of God done by another, John 5.41, 42. It is a sign, that men love not God, when they love not goodness in others, which sure they do not, if they commend it not.
Vse 2. Secondly, it may much condemne the corruption of heart, which appeares in many men in this point in sinning against the iust praises of others, either by speaking euill of them, and blemishing their good names (which is to steale their riches from them) or by withhoulding due praise (which is to withhold the good from the owner thereof). It should much affright such as are guilty of this fault, that our Sauiour Christ measures our loue to God, by our readines to praise for the Works of God done by another, Iohn 5.41, 42. It is a signe, that men loue not God, when they loue not goodnes in others, which sure they doe not, if they commend it not.
Doct. 5. Welldoing ought to be esteemed wheresoever it is found, in a subject, as well as a Prince, in a servant, as well as a Master: in all estates and conditions of men: For God doth so, as may appear, ⟨p. 626⟩Ephes. 6.7, 8. and grace and goodness is alike precious, wheresoever it is in the like degree: which serves to rebuke that secret corruption in the natures of men, that are apt to observe and praise good things in greater persons, but withhold the encouragement is due to other men, only because they are poor, and because they are worser, James 2.1, 2, 3. You may now by this doctrine try, whether they be good themselves: For it is a sign of goodness, to observe and love goodness, wheresoever he seeth it: in a servant, as well as in a friend, and in a poor Christian, as well as a rich.
Doct. 5. Weldoing ought to be esteemed whersoeuer it is found, in a subiect, as well as a Prince, in a seruant, as well as a Master: in all estates and conditions of men: For God doth so, as may appear, ⟨p. 626⟩Ephes. 6.7, 8. and grace and goodnes is alike precious, wheresoeuer it is in the like degree: which serues to rebuke that secret corruption in the natures of men, that are apt to obserue and praise good things in greater persons, but withhold the incouragement is due to other men, onely because they are poore, and because they are worser, Iames 2.1, 2, 3. You may now by this doctrine try, whether they be good themselues: For it is a signe of goodnes, to obserue and loue goodnes, wheresoeuer he seeth it: in a seruant, as well as in a frend, and in a poore Christian, as well as a rich.
Doct. 6. It may be yet further observed, that if men would be praised, they must do well: praise is only due to welldoing, Rom. 2.10. 2. Tim. 2.20, 21 1. Thes. 4.4. Rom. 13.5. And therefore it is a poor praise, that men raise to themselves for other things: all that fame, which is raised for any thing, but welldoing, is external & vain: and therefore they are greatly deceived, that rest in the report that is raised from their wit, or beauty, or birth, or preferment, or sumptuous buildings, or the like. Those may cause a great fame, but only well-doing can cause a good fame. Secondly, it shows that hypocrites, that have gotten reputation only because they are thought to be good, have but built in the sands. For when in time it shall appear, that their own works do not praise them, they shall find,1 that the praise of men will not last. It is not saying well, that works a durable good name, but doing well. It is but complementing at the best, to profess and promise great care of practice and ⟨p. 627⟩praising, and yet be barren and unfruitful.
Doct. 6. It may bee yet further obserued, that if men would bee praysed, they must doe well: praise is onely due to weldoing, Rom. 2.10. 2. Tim. 2.20, 21 1. Thes. 4.4. Rom. 13.5. And therefore it is a poore praise, that men raise to thēselues for other things: all that fame, which is raised for any thing, but weldoing, is externall & vain: and therefore they are greatly deceiued, that rest in the report that is raysed from their wit, or beauty, or birth, or preferment, or sumptuous buildings, or the like. Those may cause a great fame, but onely well-doing can cause a good fame. Secondly, it shewes that hypocrites, that haue gotten reputation onely because they are thought to bee good, haue but built in the sands. For when in time it shall appear, that their owne works doe not praise them, they shall find,
Use. 3. Thirdly, this shows the great corruption of their nature, that so unquietly seek after praise, and complain how much they be neglected; and yet their own consciences know, how idle and unprofitable they are, and which is worse, that they not only do not well, but manifestly do evil, and sin daily in pride, and envy, in passion, and wilfulness, or other open transgressions. This thirst after respect above others, is a sign of a great strength of hypocrisy, when they are more desirous to be thought good, then indeed to be so, and more careful of the praise of men, then of God.
Vse. 3. Thirdly, this shewes the great corruption of their nature, that so vnquietly seek after praise, and complain how much they be neglected; and yet their own consciences know, how idle and vnprofitable they are, and which is worse, that they not onely doe not well, but manifestly doe euill, and sin daily in pride, and enuy, in passion, and wilfulnes, or other open transgressions. This thirst after respect aboue others, is a signe of a great strength of hypocrisy, when they are more desirous to be thought good, then indeed to be so, and more carefull of the praise of men, then of God.
Fourthly, they sin shamefully, that praise the wicked, and justify him that God condemneth: but Solomon hath set a note upon those persons, that they are naught themselves: For he saith, that they that break the law, praise the wicked, Prou. 28.4. and 24, 25. Psal. 10.3.
Fourthly, they sinne shamefully, that praise the wicked, and iustify him that God condemneth: but Salomon hath set a note vpon those persons, that they are naught themselues: For hee saith, that they that break the law, praise the wicked, Prou. 28.4. and 24, 25. Psal. 10.3.
Fifthly, they are yet worse, that glory in their shame, that seek praise for the excess of wickedness committed by them, either against God, or men: as they do, that would be commended for their cost bestowed on Idols, or for their worshipping of Saints or Angels, or for their revenges and wrongs done to men, or for their mightiness to hold out in drinking wine, or for their filthy acts of any kind, or for their excesses in strange apparel, or for the raising of themselves by unlawful means, or for their deliciousness in their fare, or the like. As those glory in their shame, so their end is damnation, Phil. 3.18.
Fiftly, they are yet worse, that glory in their shame, that seek praise for the excesse of wickednes committed by them, either against God, or men: as they doe, that would bee commended for their cost bestowed on Idols, or for their worshipping of Saints or Angels, or for their reuenges and wrongs done to men, or for their mightinesse to hold out in drinking wine, or for their filthy acts of any kinde, or for their excesses in strange apparell, or for the raysing of themselues by vnlawfull meanes, or for their deliciousnes in their fare, or the like. As those glory in their shame, so their end is damnation, Phil. 3.18.
Lastly, this doctrine should beget in men a great desire to live profitably, and to do good, and in a special manner to apply themselves to such works, as are most praise-worthy.
Lastly, this doctrine should beget in men a great desire to liue profitably, and to doe good, and in a speciall manner to apply themselues to such works, as are most praise-worthy.
Quest. Here then ariseth a question, What things in particular do most advantage a mans just praises?
Quest. Heere then ariseth a question, What things in particular doe most aduantage a mans iust praises?
Ans. The answer is, that there are divers things will make a man to be much praised, as,
Ans. The answer is, that there are diuers things will make a man to bee much praised, as,
1First, to honour God: he hath promised to honour those that honour him, Prou. 8.17. Now to honour God, is to seek his Kingdom first, and to confess his name before men, though it be in evil times.
1First, to honour God: hee hath promised to honour those that honour him, Prou. 8.17. Now to honour God, is to seek his Kingdom first, and to confesse his name before men, though it bee in euill times.
Secondly, humility and a lowly carriage, with meekness. For the humble shall be exalted, and the proud brought low, Luke 1.14, 20.
Secondly, humility and a lowely carriage, with meekenes. For the humble shall bee exalted, and the proud brought low, Luke 1.14, 20.
Fourthly, diligence and exact carefulness to discharge the labours of our particular calling with all faithfulness: this made the good woman famous, mentioned, Prou. 31.27, 28, 29, 30, 31. especially if wisdom and providence be joined with diligence.
Fourthly, diligence and exact carefulnes to discharge the labours of our particular calling with all faithfulnes: this made the good woman famous, mentioned, Prou. 31.27, 28, 29, 30, 31. especially if wisdome and prouidence bee ioyned with diligence.
Fifthly, to live in peace, and stand to be quiet, and meddle with our own business, and to be a peace-maker, wins a great deal of praise, 1. Thes. 4.11. Math. 5.9.
Fiftly, to liue in peace, and stand to bee quiet, and meddle with our owne busines, and to be a peace-maker, winnes a great deal of praise, 1. Thes. 4.11. Math. 5.9.
Sixthly, to be exactly just in mens dealings, and true in his words and contracts, this will make men ⟨p. 629⟩abound with blessings. The word is praises, as it is in other places translated, Prou. 28.20.
Sixtly, to bee exactly iust in mens dealings, and true in his words and contracts, this wil make men ⟨p. 629⟩abound with blessings. The word is praises, as it is in other places translated, Prou. 28.20.
Seventhly, to be courteous, is to be amiable, so as it be done without affectation, and not directed for thy own ends, and not done with dissimulation.
Seuenthly, to bee courteous, is to bee amiable, so as it bee done without affectation, and not directed for thy owne ends, and not done with dissimulation.
