A17384:2709
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.
The word is not the same with that in the former verse: for, here it is a Participle of the present time, and notes the continual custom of well-doing, and gives us to understand, that if ever we would effectually silence wicked men, we must be continually exercised in well-doing. Our good works (though of great excellency) yet work but a sudden blaze: the effect of them will be quickly ended, or soon put out, and then will wicked men return to their old course of reproaching, if they be not daily confuted by the still fresh and new fruits of a Christian: we must be full of new and good fruits, James 3.17. and never weary of well-doing.
The word is not the same with that in the former verse: for, heer it is a Participle of the present time, and notes the continuall custome of well-dooing, and giues vs to vnderstand, that if euer we would effectually silence wicked men, we must be continually exercised in well-dooing. Our good works (though of great excellency) yet work but a sudden blaze: the effect of them will be quickly ended, or soon put out, and then will wicked men return to their old course of reproaching, if they bee not daily confuted by the still fresh and new fruits of a Christian: wee must bee full of new and good fruits, Iames 3.17. and neuer weary of well-dooing.
The sense of the word then is this, as if it were rendered thus: This is the will of God, that they that are daily exercised in doing good, should put to silence foolish men: for, the original word doth note the person, as well as the good done; which affords another doctrine.
The sense of the word then is this, as if it were rendred thus: This is the will of God, that they that are daily exercised in doing good, should put to silence foolish men: for, the originall word doth note the person, as well as the good done; which affoords another doctrine.
Doct. 2. God would have good men, that are full of good fruits, to enter into the lists against wicked ⟨p. 640⟩men, to vanquish and silence them: which implies, that God would not have formal Christians or hypocrites to meddle with the quarrel of Religion: for, they will spoil all in the end, when their hollowness and hypocrisy is discovered: they will make foolish men rail and blaspheme worse than before. Such are fit to plead for, and defend Religion, as be manful, and full of good works. And therefore the weak Christians should not be overbusy and fiery in meddling with wicked men, or putting themselves forward to defend sincerity, till their works could plead for them: before we set-on to be great talkers for Religion, we should provide good store of good works, by which we might demonstrate the truth and power of godliness in us.
Doct. 2. God would haue good men, that are full of good fruits, to enter into the lists against wicked ⟨p. 640⟩men, to vanquish and silence them: which implies, that God would not haue formal Christians or hypocrites to meddle with the quarrell of Religion: for, they will spoil all in the end, when their hollownesse and hypocrisie is discouered: they will make foolish men rail and blaspheme worse than before. Such are fit to plead for, and defend Religion, as be manfull, and full of good works. And therefore the weak Christians should not be ouerbusie and fiery in meddling with wicked men, or putting themselues forward to defend sincerity, til their works could plead for them: before we set-on to be great talkers for Religion, we should prouide good store of good works, by which wee might demonstrate the truth and power of godlinesse in vs.
Of well-doing in it self, I have entreated before: only, before I pass from it, me thinks it is lamentable, that our hearts can be no more fired to the care of it. Oh that we were once brought but to consent from the heart, with confirmed purpose, to set up a course by our lives to win glory to our Religion! We see how fain God would have us do so: and it would plague wicked men, that would fain rail at us: nothing would more confute them. And besides, other Scriptures show, no life aboundeth more with steadfastness and contentment, than a life fruitfully spent: especially, how can we be still thus careless, if we remember the great recompense of reward in another world? Oh this formality, and outward show, and serving God for fashion! how deeply is it seated in mens manners! It is ⟨p. 641⟩likely, the most of you that hear this doctrine, will say it is good, and perhaps some one or two of you will be a little touched with a kind of consultation in your selves, which way you might do well. But alas, alas! out and alas! Oh that I could get words to gore your very Souls with smarting pain, that this Doctrine might be written in your very flesh; for a thousand to one, you will go the most of you away, and not redress your ways: Religion shall not be honoured by you more then before: cursed be that worldly dross or spiritual security, that will thus rob and spoil your Souls, and keep Religion without her true gloss and beauty, and shining glory.
Of well-doing in it self, I haue intreated before: onely, before I passe from it, me thinks it is lamentable, that our hearts can bee no more fired to the care of it. Oh that wee were once brought but to consent from the heart, with confirmed purpose, to set vp a course by our liues to win glory to our Religion! We see how fain God would haue vs do so: and it would plague wicked men, that would fain rail at vs: nothing would more confute them. And besides, other Scriptures shew, no life aboundeth more with stedfastnes and contentment, than a life fruitfully spent: especially, how can wee bee still thus careless, if we remember the great recompense of reward in another world? Oh this formality, and outward shew, and seruing God for fashion! how deeply is it seated in mens manners! It is
I might here also note, that submission to the ordinances of men, is one part of a Christian man's well doing, and a special ornament of the sincere profession of Religion, because it is the discharge of the duty enjoined us by God, and so is a part of the obedience due to God himself; to keep their ordinances, is to obey God's commandment. Secondly, because such a conscionable submission to mans Laws, makes the religious works of Christians to be the more unrebukeable in the eyes of wicked men; and therefore they are to be warned of their rashness, that say; that conformity to mens laws is evil doing, when God says it is well doing: they say it is a sin, God says it is a good work. It is nearer to the truth, and safer to say, that not conforming is a sin, because it is a breach of God's express commandment in the former verse: and therefore also godly Christians, ⟨p. 640⟩[…] ⟨p. 641⟩[…] ⟨p. 642⟩whether Ministers or private persons, that obey the laws of men simply out of Conscience of God's Commandments, and not for corrupt ends, may comfort themselves, that the good God doth like of what they do, because it is his will that so they should do, and he says they do well; though some good men are contrary-minded, & out of weakness, censure them as evil doers. Then it is implied here, that the conscionable conformity of godly Christians shall be rewarded in Heaven. For all well-doing shall be rewarded in Heaven; but submission to humane Ordinances, is well-doing, and therefore shall be rewarded in Heaven. Paul is crowned in Heaven, for his holding to the Jewish Ceremonies, to win the Jews, and further the liberty of his Ministry.
I might here also note, that submission to the ordinances of men, is one part of a Christian man's well doing, and a speciall ornament of the sincere profession of R•ligion, because it is the discharge of the duty enioyned vs by God, and so is a part of the obedience due to God himselfe; to keepe their ordinances, is to obey God's commandement. Secondly, because such a conscionable submission to mans Lawes, makes the religious workes of Christians to be the more vnrebukeable in the eyes of wicked men; and therefore they are to bee warned of their rashnesse, that say; that conformity to mens lawes is euill dooing, when God sayes it is well doing: they say it is a sinne, God sayes it is a good worke. It is neerer to the truth, and safer to say, that not conforming is a sinne, because it is a breach of God's expresse commandement in the former verse: and therefore also godly Christians,
Thus of the matter required. The end follows.
That you may put to silence the ignorance of foolish men.]
The word here rendered, To put to silence, is diversly accepted, or the force of it is showed by diverse terms in several Scriptures. Sometimes it is translated, to still a thing that is tumultuous and raging: and so the Sea was silenced or made still, Mark 4.39. Sometimes it is translated, To make speechless or dumb: so Math. 22.12. Sometimes, To confute, so as they have not a word to answer, so Mat. 22.34. Sometimes, To muzzle, or tie up the mouth: so 1. Cor. 9.9. 1. Tim. 5.18. and so it signifies properly: and so well-doing is intended here as a means to muzzle the mouths of wicked men.
The word heer rendred, To put to silence, is diuersly accepted, or the force of it is shewed by diuerse tearmes in seuerall Scriptures. Sometimes it is translated, to still a thing that is tumultuous and raging: and so the Sea was silenced or made still, Mark 4.39. Sometimes it is translated, To make speechlesse or dumb: so Math. 22.12. Sometimes, To confute, so as they haue not a word to answer, so Mat. 22.34. Sometimes, To muzzle, or tie vp the mouth: so 1. Cor. 9.9. 1. Tim. 5.18. and so it signifies properly: and so well-doing is intended heer as a means to muzzle the mouthes of wicked men.
The word here rendered, Foolish-men, signifies properly, men without a mind, or men that have not use of their understanding; and so are either natural fools, or mad men.
The word heer rendred, Foolish-men, signifies properly, men without a minde, or men that haue not vse of their vnderstanding; and so are either naturall fooles, or mad men.
The Doctrines that may be gathered from hence, are many: For it may be evidently collected from hence,
The Doctrines that may bee gathered from hence, are many: For it may bee euidently collected from hence,
Doct. 1. That wicked men do usually in all places speak evil of godly men, they are prone to it, they do it usually. The holy Ghost here supposeth it to be done, as the usual course in all ages and conditions of the Christian Church; and no marvel: For it hath been, in all ages past, the condition of godly men, to be evil spoken of, and slandered. God's children were as signs and wonders, Isaiah 8. And whosoever refraineth himself from evil, maketh himself a prey, Isaiah 59.15. The throats of wicked men, are the ordinary burying places for the names of the Righteous, Rom. 3. And this is the more to be heeded, if we mark in Scriptures, either persons reproaching, or the persons reproached, or the matter of the reproach, or the manner. For the persons reproaching, we shall read, sometimes that men are reproached by such as are of the same Religion with them, Psalm 50.16. Isaiah 8.18. Cant. 1.6. Yea, sometimes that godly men are reproached by such as are of their own house and kindred, as Isaac was by Ismael, and Joseph by his brethren; the parents are against the children, and the children are against the parents and: a mans enemies, are those of his own house. And for the persons reproached, we ⟨p. 644⟩shall find them to be the most eminent and godly persons; as, Job, Job 30.1. Moses, Heb. 11.26. David, Psalm 35.15. Jeremiah, 18.18. the Apostles, 1. Cor. 4.9, 10, 13. yea, the Lord Jesus Christ himself, Heb. 12.3. And, for the matter objected, we shall find, that godly men have been reproached with the most vile slanders that almost might be. I may spare other testimonies now, seeing Christ himself was charged with gluttony, blasphemy, sedition, deceit, diabolical working, and to have a devil in him: and he supposeth it to be the case of Christians, to be spoken against with all manner of evil-saying,
First, that many times wicked men set themselves to study and invent, without all colour of occasion, mischievous things to reproach godly men withal: thus they devised devices against Jeremiah.
First, that many times wicked men set themselues to study and inuent, without all colour of occasion, mischieuous things to reproach godly men withall: thus they deuised deuices against Ieremiah.
Secondly, that when they have evil reports afoot, they pursue them, and divulge them with all possible forwardness and malice: thus the Abjects •are David's name, and ceased not, Psalm 35.15. and ill-minded men cease not, till that good men may be every where evil spoken of, Acts 28.
Secondly, that when they haue euill reports afoot, they pursue them, and divulge them with all possible forwardnes and malice: thus the Abiects •are Dauid's name, and ceased not, Psalm 35.15. and ill-minded men cease not, till that good men may be euery where euill spoken of, Acts 28.
The reason of this strange kind of ill humour in wicked men, is twofold. First, there is their natural hatred of goodness: it is not because of the sin of godly men, but simply because they follow goodness. There is a natural antipathy between a good life, and a bad man, 1. John 3.13, 14. 1. Pet. 4.5. Psalm 38.20. Secondly, the other is, because it is ⟨p. 645⟩one of the rules of the devil, To be an accuser of the brethren, and good livers: and the works of their father the devil they will do, John 8.44.
The reason of this strange kinde of ill humour in wicked men, is twofold. First, there is their naturall hatred of goodnes: it is not because of the sin of godly men, but simply because they follow goodnes. There is a naturall antipathy between a good life, and a bad man, 1. Iohn 3.13, 14. 1. Pet. 4.5. Psalm 38.20. Secondly, the other is, because it is ⟨p. 645⟩one of the rules of the diuell, To be an accuser of the brethren, and good liuers: and the workes of their father the diuell they will doo, Iohn 8.44.
The use is diverse: for,
The vse is diuerse: for,
Uses. First, it should inform men, not to think it strange when they see such things come to pass: for, no other trial, in this point of reproach, befalls godly men, but what hath accompanied the condition of all godly men almost in all Ages.
Vses. First, it should informe men, not to think it strange when they see such things come to passe: for, no other triall, in this point of reproach, befalls godly men, but what hath accompanied the condition of all godly men almost in all Ages.
Doct. 1. That wicked men do vsually in all places speake euill of godly men, they are prone to it, they doe it vsually. The holy Ghost heer supposeth it to bee done, as the vsuall course in all ages and conditions of the Christian Church; and no maruell: For it hath beene, in all ages past, the condition of godly men, to be euill spoken of, and slandered. God's children were as signes and wonders, Esay 8. And whosoeuer refrayneth himselfe from euill, maketh himselfe a prey, Esay 59.15. The throats of wicked men, are the ordinary burying places for the names of the Righteous, Rom. 3. And this is the more to be heeded, if wee mark in Scriptures, eyther persons reproaching, or the persons reproached, or the matter of the reproach, or the maner. For the persons reproching, we shall read, sometimes that men are reproached by such as are of the same Religion with them, Psalme 50.16. Esay 8.18. Cant. 1.6. Yea, sometimes that godly men are reproached by such as are of their owne house and kindred, as Isaak was by Ismael, and Ioseph by his brethren; the parents are against the children, and the children are against the parents and: a mans enemies, are those of his owne house. And for the persons reproached, we ⟨p. 644⟩shall finde them to be the most eminent and godly persons; as, Iob, Iob 30.1. Moses, Heb. 11.26. Dauid, Psalm 35.15. Ieremiah, 18.18. the Apostles, 1. Cor. 4.9, 10, 13. yea, the Lord Iesus Christ himself, Heb. 12.3. And, for the matter obiected, we shall finde, that godly men haue been reproached with the most vile slanders that almost might bee. I may spare other testimonies now, seeing Christ himself was charged with gluttony, blasphemy, sedition, deceit, diabolicall working, and to haue a diuell in him: and hee supposeth it to bee the case of Christians, to bee spoken against with all manner of euill-saying, Mat. 5.12. And for the maner, two things may be noted.
