A17384:2730
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.
Doct. 2. It may be hence also noted, that reproaches are to be avoided as much as lieth in us: God would have us do all we may to live so, that we might not be reproached, Psalm 39.8. Phil. 2.15. We must strive to be unrebukeable: and the reasons are, first, because every Christian is not able to bear reproaches, when he shall find himself to be slandered. David shows himself very unquiet, when he was slandered, especially in some cases; as diverse Psalms show: and Jeremiah falls into desperate extremities about them.1 Secondly, because reproaches & slanders have diverse ill effects: for, they are like swords and razors; and a man should avoid the wounds of swords and razors as much as he can. Thirdly, and besides, some kinds of slanders do keep many men off from embracing Religion: as, the Jews would not receive Paul's doctrine, because that way was every where ill-spoken of. And further, many times in the best minds, that are persuaded the things objected are untruths, the reproaches leave a kind of stain, and work a kind of suspicion, and lessen the estimation of the person traduced. Fourthly, it is to be avoided, because it is so easily diffused: slanders will run strangely. A whole Country, yea the whole Kingdom will be in a short space filled with the slanders: which must needs come to many persons that are destitute of all apology for the innocent. And lastly, the showers of slanders, that are cast upon godly men, many times are but forerunners ⟨p. 647⟩of grievous storms of persecution.
Doct. 2. It may be hence also noted, that reproaches are to be auoided as much as lieth in vs: God would haue vs doo all we may to liue so, that wee might not be reproached, Psalm 39.8. Phil. 2.15. We must striue to bee vnrebukeable: and the reasons are, first, because euery Christian is not able to bear reproaches, when he shall finde himself to be slandered. Dauid shewes himself very vnquiet, when he was slandered, especially in some cases; as diuerse Psalms shew: and Ieremy falls into desperate extremities about them.1 Secondly, because reproches & slanders haue diuerse ill effects: for, they are like swords and raysors; and a man should auoid the wounds of swords and raysors as much as hee can. Thirdly, and besides, some kindes of slanders doo keep many men off from imbracing Religion: as, the Iewes would not receiue Paul's doctrine, because that way was euery where ill-spoken of. And further, many times in the best mindes, that are perswaded the things obiected are vntruths, the reproaches leaue a kinde of stain, and work a kinde of suspicion, and lessen the estimation of the person traduced. Fourthly, it is to bee auoided, because it is so easily diffused: slanders will run strangely. A whole Country, yea the whole Kingdome will be in a short space filled with the slanders: which must needs come to many persons that are destitute of all apology for the innocent. And lastly, the showres of slanders, that are cast vpon godly men, many times are but forerunners ⟨p. 647⟩of grieuous stormes of persecution.
And therefore they do very foolishly, that desire to be reproached, and by their indiscretions irritate the tongues of wicked men against them. It is a gross folly in some Christians, that will of purpose do things that be cross to the course of the world in things indifferent, thereby to proclaim a wilful opposition to the world.
And therefore they doe very foolishly, that desire to bee reproached, and by their indiscretions irritate the tongues of wicked men against them. It is a grosse folly in some Christians, that will of purpose doe things that bee crosse to the course of the world in things indifferent, thereby to proclaime a wilfull opposition to the world.
And therefore also we should be very thankful to God, when he gives us any breathing times from reproaches and slanders, by all good means to keep wicked men quiet, if it may be.
And therefore also wee should bee very thankefull to God, when he giues vs any breathing times from reproaches and slanders, by all good meanes to keepe wicked men quiet, if it may bee.
Doct. 3. It may here be further noted, that it is a hateful thing to be an ignorant and foolish man in spiritual things: they are mentioned here with a kind of grievous scorn; many reasons make this point evident. For first, the Sacrifices offered for the ignorances of the people, showed them, that it was a vile thing to be ignorant, Heb. 9.7. Secondly, the very nature of ignorance shows it to be a vile thing; for, is it not a hateful thing to us to be blind in our bodies? how much more is it, to have the eyes of our minds out? Thirdly, because it argues that a man hath not the Spirit of God in him; for God's Spirit is given to men, that they might know the things of God: and therefore when a man cannot know the things of God, it is a sign that he wants God's Spirit, 1. Cor. 2.12, 14. Fourthly, because when God would of purpose plague a man with a special or horrible curse upon his soul, this is it, to give him up to a sottish spirit, John 12.40. with Isaiah 6.10. Fifthly, it may appear ⟨p. 648⟩by the effects of this sottishness, when we respect the sins it breeds, or the punishment it brings upon the ignorant persons for sin. It is certain, that ignorance is the mother of vice and corruption: an ignorant person may quickly make himself guilty of a world of sins: yea there is no sin so grossly absurd or abominable, but this kind of men may commit it, and without sense or care too. The Prophet Isaiah opens the dotage of Idolaters, and shows the root of it to be their blockish ignorance, Isaiah 44.18, 20. As ignorant persons may be made wilful Idolaters, and that easily: so may they be whoremongers, Prou. 7.22. drunkards, &c. yea, they would at sometimes kill Christ himself, if he come in their way, Luke 23.34. We see into what sins ignorant persons fall,
and it is in vain to plead their good minds and meanings: For without knowledge the mind is not good, Proverbs 19.2. and if they were never so zealous, yet they lose their labour, Rom. 10.2. and further, this sottishness ⟨p. 649⟩brings many a curse upon men; yea, when it is general, it brings fearful public Plagues, Isaiah 1.3, &c. and 5.13. Hosh. 4.1, 2. and which is worst of all, after all the miseries of this life, they must go down to hell, they are utterly undone for ever; this is the place of all them that know not God, Job 18. ult. and Hosh. 4.6.
and it is in vaine to pleade their good mindes and meanings: For without knowledge the minde is not good, Prouerbs 19.2. and if they were neuer so zealous, yet they lose their labour, Rom. 10.2. and further, this sottishnesse ⟨p. 649⟩brings many a curse vpon men; yea, when it is generall, it brings fearefull publique Plagues, Esay 1.3, &c. and 5.13. Hosh. 4.1, 2. and which is worst of all, after all the miseries of this life, they must go down to hell, they are vtterly vndone for euer; this is the place of all them that know not God, Iob 18. vlt. and Hosh. 4.6.
Uses. The use may be: First, for to show the lamentable estate of multitudes of Christians, that frequent our assemblies, and yet are still extreme •ots in regard of spiritual things: They savour nothing but the things of the flesh, and relish nothing but what flows from fleshly wisdom: Ask the Labourer of his work, or the Artificer of matters of trade, or the Husband-man of the fruits of the ground, or the Gentleman of his pleasures or the news of the World, or the Scholar of humane learning, and you shall have an answer many times to admiration: But ask of Heaven and heavenly things, except a few general sayings, they can say nothing but froth or error, they are as blockish, as if they had never heard of the Gospel. How many Masters are there in Israel, and yet know not the things that concern sound regeneration, and a true sanctified life! David calls himself a beast, in respect of the remainders of ignorance in some things, being excellently qualified with true knowledge. Oh how brutish then must these persons account themselves to be! What heart can stand before the serious thoughts of the damnation of multitudes, that now sit with us in the House of God, even for this very sin of ignorance? Hosh. 4.6.
Vses. The vse may be: First, for to shew the lamentable estate of multitudes of Christians, that frequent our assemblies, and yet are still extreme •ots in regard of spirituall things: They sauor nothing but the things of the flesh, and rellish nothing but what flowes from fleshly wisedome: Aske the Labourer of his worke, or the Artificer of matters of trade, or the Husband-man of the fruits of the ground, or the Gentleman of his pleasures or the newes of the World, or the Scholler of humane learning, and you shall haue an answere many times to admiration: But aske of Heauen and heauenly things, except a fewe generall sayings, they can say nothing but froth or error, they are as blockish, as if they had neuer heard of the Gospell. How many Masters are there in Israel, and yet know not the things that concerne sound regeneration, and a true sanctified life! Dauid calls himselfe a beast, in respect of the remainders of ignorance in some things, being excellently qualified with true knowledge. Oh how brutish then must these persons account themselues to bee! What heart can stand before the serious thoughts of the damnation of multitudes, that now sit with vs in the House of God, euen for this very sin of ignorance? Hosh. 4.6.
And the more lamentable is it to observe the unspeakable averseness that is in man, that of all sorts, though they be warned, yet some will on still, and die without wisdom, Job 4.20. and which is yet more, in places where men have the means plentifully, yet what number doth the God of this world keep in blindness, so as they live and die very sots, even in those places where they have had line upon line, and precept upon precept, and yet the people no more instructed then the child new weaned from the breast? Isaiah 28.9. Yea the more fearful is the estate of divers, that they do not only want knowledge, but they reject it, and blaspheme it, as if it were not only unnecessary, but hateful: they love darkness more then light, and therefore their damnation sleepeth not, Joh. 3.19. Job. 21.14.
And the more lamentable is it to obserue the vnspeakeable auersenesse that is in man, that of all sorts, though they be warned, yet some will on stil, and dy without wisdom, Iob 4.20. and which is yet more, in places where men haue the meanes plentifully, yet what number doth the God of this world keepe in blindnesse, so as they liue and die very sots, euen in those places where they haue had line vpon line, and precept vpon precept, and yet the people no more instructed then the childe new weaned from the brest? Esay 28.9. Yea the more fearefull is the estate of diuers, that they doe not onely want knowledge, but they reiect it, and blaspheme it, as if it were not onely vnnecessary, but hatefull: they loue darkenesse more then light, and therefore their damnation sleepeth not, Ioh. 3.19. Iob. 21.14.
But on the other side, so many as have their harts touched from God, let them be warned to avoid ignorance, as they would avoid the death of their souls; let it be hateful to them to be babies in understanding, 1. Cor. 14.20. Eph. 5.16. and learn of Solomon, above all things, to get understanding, Prou. 4.7. and to that end to pray with David; That God would give him understanding that he might live, Psal. 119.144. and when men have the light, they should walk in the light: and when God gives the instructions, they should take heed, that they be not as the horse or mule, to learn nothing but what they are forced unto; but rather with all diligence and readiness, to wait daily at the gates of wisdom, Psal. 32.8, 9.
But on the other side, so many as haue their harts touched from God, let them bee warned to auoid ignorance, as they would auoid the death of their soules; let it bee hatefull to them to bee babies in vnderstanding, 1. Cor. 14.20. Eph. 5.16. and learn of Salomon, aboue all things, to get vnderstanding, Prou. 4.7. and to that end to pray with Dauid; That God would giue him vnderstanding that he might liue, Psal. 119.144. and when men haue the light, they should walk in the light: and when God giues the instructions, they should take heed, that they be not as the horse or mule, to learn nothing but what they are forced vnto; but rather with all diligence and readinesse, to wait daily at the gates of wisdom, Psal. 32.8, 9.
But if men be still senseless and wilful, then I say to them, as the Apostle said, if the hatefulness of their ignorance will not appear; Let him that is ignorant be ignorant still, 1. Cor. 14.38.
But if men bee still senselesse and wilfull, then I say to them, as the Apostle said, if the hatefulnesse of their ignorance will not appeare; Let him that is ignorant be ignorant still, 1. Cor. 14.38.
Doct. 4. It may be likewise noted, that in the language of God, unregenerate men are fools, or rather mad-men, men without minds, Rom. 1.3. Tit. 3.3.
Doct. 4. It may bee likewise noted, that in the language of God, vnregenerate men are fooles, or rather mad-men, men without mindes, Rom. 1.3. Tit. 3.3.
And that this point may be more clear, I would consider of the signs of a spiritual mad-man, or fool: and that this point also may be cleared, you must remember, there are two sorts of men are said literally to be without minds: the one is natural fools, and their disease is called moria: the other is furious mad-men, and their disease is called mania: both suffer alienation of mind; they want their minds, or the right use of them: and so there are two sorts of men which spiritually want minds: some are resembled by fools, and some by mad-men.
And that this point may be more cleare, I would consider of the signes of a spirituall mad-man, or foole: and that this point also may bee cleared, you must remember, there are two sorts of men are said litterally to bee without mindes: the one is naturall fooles, and their disease is called moria: the other is furious mad-men, and their disease is called mania: both suffer alienation of minde; they want their mindes, or the right vse of them: and so there are two sorts of men which spiritually want mindes: some are resembled by fooles, and some by mad-men.
A spiritual fool may be known especially by two signs;1 First, by his mindlessness: he hath no thoughts nor words about the Kingdom of heaven; he is altogether careless and senseless, he sits still without any regard of it, as some children that are mopish and heed nothing; or some that are sick of a kind of a melancholy, that will neither speak nor eat; these lose time, and will not buy it, Eph. 5.16. Secondly, by his sottishness: this sort differs from the former; for these will talk and be doing, and many times very busy, but it is without any spiritual sense, or discerning; their ⟨p. 652⟩words and works are all idle, and sottish, and cross to the Word of God: and these are discovered by divers signs diversly; as,
A spirituall foole may bee known especially by two signes;1 First, by his mindlesnesse: hee hath no thoughts nor words about the Kingdome of heauen; hee is altogether carelesse and sencelesse, hee sits still without any regard of it, as some children that are mopish and heed nothing; or some that are sicke of a kinde of a melancholy, that will neither speake nor eate; these lose time, and will not buy it, Eph. 5.16. Secondly, by his sottishnesse: this sort differs from the former; for these will talk and bee doing, and many times very busie, but it is without any spirituall sense, or discerning; their ⟨p. 652⟩words and workes are all idle, and sottish, and crosse to the Word of God: and these are discouered by diuers signes diuersly; as,
First, the Wisdom of God seems foolishness to them: let heavenly things be spoken of with never so great wisdom and power of words, yet these sots have one senseless objection or other, in respect of which they reject all they hear; and being led by their sensuality, or their carnal reason, Pro. 23.9. 1. Cor. 1. & 2. go no further; but in these cases think they are in their own conceit wiser then any man that can give a better reason and proof.
First, the Wisdome of God seemes foolishnesse to them: let heauenly things bee spoken of with neuer so great wisdome and power of words, yet these sots haue one senslesse obiection or other, in respect of which they reiect all they heare; and being led by their sensuality, or their carnall reason, Pro. 23.9. 1. Cor. 1. & 2. goe no further; but in these cases thinke they are in their owne conceit wiser then any man that can giue a better rea•on and proofe.
Secondly, they discover it by senselessness and incorrigibleness, when they are pursued by the hand of God many times round about, Jer. 5.3, 4. Though God should seem to bring all to the first Chaos, yet they understand not: you cannot beat into their heads the hatred of their sins, or the cares of a better life, Jer. 22.20, 21, 22. Isaiah 42.27. This Apathy is only in mad-men and fools, Pro. 17.10. and 27.22.
Secondly, they discouer it by senslesnesse and incorrigiblenesse, when they are pursued by the hand of God many times round about, Ier. 5.3, 4. Though God should seeme to bring all to the first Chaos, yet they vnderstand not: you cannot beat into their heads the hatred of their sinnes, or the cares of a better life, Ier. 22.20, 21, 22. Isaiah 42.27. This Apathy is onely in mad-men and fooles, Pro. 17.10. and 27.22.
Thirdly, they discover it by their continual entertainment of the innumerable enormities of their thoughts, which arising from their heart in the dark, they play withal with as much earnestness and attendance, as if they were some needful and profitable things. This customary daily entertainment of vain thoughts, is a sign of a spiritual Sot, Rom. 1.21.
Thirdly, they discouer it by their continuall intertainment of the innumerable enormities of their thoughts, which arising from their heart in the darke, they play withall with as much earnestnesse and attendance, as if they were some needfull and profitable things. This customary daily intertainment of vaine thoughts, is a signe of a spirituall Sot, Rom. 1.21.
Fourthly, they discover it by their continual grasping at shadows, that is, their doting upon ⟨p. 653⟩earthly things with strange cares, and pains, and jollity, without any sound endeavour to provide for their souls, and eternal salvation, Psalm 49.10. Luke 12.16. to 21. Jer. 17.11.
Fourthly, they discouer it by their continuall grasping at shadowes, that is, their doting vpon ⟨p. 653⟩earthly things with strange cares, and paines, and iollity, without any sound endeauour to prouide for their soules, and eternall saluation, Psalm 49.10. Luke 12.16. to 21. Ier. 17.11.
Doct. 3. It may here be further noted, that it is a hatefull thing to be an ignorant and foolish man in spirituall things: they are mentioned here with a kinde of grieuous scorne; many reasons make this point euident. For first, the Sacrifices offered for the ignorances of the people, shewed them, that it was a vile thing to be ignorant, Heb. 9.7. Secondly, the very nature of ignorance shewes it to be a vile thing; for, is it not a hatefull thing to vs to bee blinde in our bodies? how much more is it, to haue the eyes of our mindes out? Thirdly, because it argues that a man hath not the Spirit of God in him; for God's Spirit is giuen to men, that they might know the things of God: and therefore when a man cannot know the things of God, it is a signe that he wants God's Spirit, 1. Cor. 2.12, 14. Fourthly, because when God would of purpose plague a man with a speciall or horrible curse vpon his soul, this is it, to giue him vp to a sottish spirit, Iohn 12.40. with Esay 6.10. Fiftly, it may appeare ⟨p. 648⟩by the effects of this sottishnesse, when wee respect the sinnes it breedes, or the punishment it brings vpon the ignorant persons for sinne. It is certaine, that ignorance is the mother of vice and corruption: an ignorant person may quickly make himselfe guilty of a world of sins: yea there is no sinne so grossely absurd or abominable, but this kinde of men may commit it, and without sense or care too. The Prophet Isaiah opens the dotage of Idolaters, and shewes the roote of it to bee their blockish ignorance, Esay 44.18, 20. As ignorant persons may be made wilfull Idolaters, and that easily: so may they be whoremongers, Prou. 7.22. drunkards, &c. yea, they would at sometimes kill Christ himselfe, if he come in their way, Luke 23.34. We see into what sinnes ignorant persons fall,1 into such as whoredome, Sodomitry, buggery, stealing, murther, drunkennesse, swearing, and yet see not their danger, but like bruite beasts are senslesse; and for the offences, in respect of punishment, they are fearefull, whether wee respect this life, or another world. In this life their ignorance depriues them of the sight of all those things that haue true glory or comfort in them. To liue in ignorance, is worse for the wicked, then it is for the body to liue in a dungeon; besides, all their best workes are lost; all they doe is abominable, Hosh. 6.7. Psalme 14.1, 2.
