A17384:2714
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.
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.
Secondly, godly men should be the more stirred up to prepare Apologies, and in all places where they come, to contend for the truth, and strive together, to preserve the reputation of one another, Pro. 12.18.
Secondly, godly men should be the more stirred vp to prepare Apologies, and in all places where they come, to contend for the truth, and striue together, to preserue the reputation of one another, Pro. 12.18.
Thirdly, godly men should arm themselves, and prepare for reproaches, and accordingly stir up their hearts with comforts out of the Word of God, against the time of evil and trials.
Thirdly, godly men should arme themselues, and prepare for reproaches, and accordingly stirre vp their hearts with comforts out of the Word of God, against the time of euill and trials.
Fourthly, they should be made, for that reason, the more careful of all their carriage, that they give not occasion to people that are so apt to speak evil of them, as was urged out of verse 12 of this chapter.
Fourthly, they should be made, for that reason, the more carefull of all their carriage, that they giue not occasion to people that are so apt to speak euill of them, as was vrged out of verse 12 of this chapter.
Fifthly, all men should look to their ears, and take heed what and how they hear reports. It is an ill sign of a vicious nature, To be apt to believe scandalous reports of godly men, Pro. 17.4. And God will plague men in hell, not only for making, but for loving lies, though they be made by other men, Reu. 22.8. And therefore as the North-wind driveth away the rain: so should their angry countenance drive away the showers of reproach, that fall ⟨p. 646⟩from backbiting tongues, Proverbs 25. verse 23.
Fiftly, all men should look to their ears, and take heed what and how they heare reports. It is an ill signe of a vitious nature, To be apt to beleeue scandalous reports of godly men, Pro. 17.4. And God will plague men in hell, not onely for making, but for louing lies, though they be made by other men, Reu. 22.8. And therefore as the North-winde driueth away the rain: so should their angry countenance driue away the showres of reproach, that fall ⟨p. 646⟩from backbiting tongues, Prouerbs 25. verse 23.
Thus of the first point.
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.
