A17384:2750
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.
A spiritual fool then is discovered, first, by his mindlessness; secondly, by his uncapablenesse and contempt of heavenly doctrine; thirdly, by his incorrigibleness; fourthly, by the vanity of his thoughts; fifthly, by his dotages about earthly things; sixthly, by his idolatry; seventhly, by his hypocritical tricks; eighthly, by suffering the injuries of false teachers; and lastly, by the vain grounds of his hope and faith.
A spirituall fool then is discouered, first, by his mindlesnesse; secondly, by his vncapablenesse and contempt of heauenly doctrine; thirdly, by his incorrigiblenesse; fourthly, by the vanity of his thoughts; fiftly, by his dotages about earthly things; sixtly, by his idolatry; seuenthly, by his hypocriticall tricks; eightthly, by suffering the iniuries of false teachers; and lastly, by the vaine grounds of his hope and faith.
The spiritual mad-man follows to be described: and so these sorts of men following, are convicted of madness in the Scripture;
The spirituall mad-man followes to bee described: and so these sorts of men following, are conuicted of madnes in the Scripture;
1First, the Atheist: he is a man void of reason, that denies principles: and such a one is he that saith in his heart, There is no God, as he that denies the providence of God, Psalm 14.1. and 94.8.
1First, the Atheist: hee is a man void of reason, that denies principles: and such a one is hee that saith in his heart, There is no God, as hee that denies the prouidence of God, Psalm 14.1. and 94.8.
Secondly, the swearer: the fools or mad-men blaspheme God's Name, Psalm 74.18. He were a mad-man, that would daily rail at the King to his face: and such are blasphemers.
Secondly, the swearer: the fools or madde-men blaspheme God's Name, Psalm 74.18. He were a mad-man, that would daily rail at the King to his face: and such are blasphemers.
Thirdly, the persecutor. The Apostle, speaking of men that resist the truth, as Jannes and Jambres resisted Moses, saith, that Their madness shall be ⟨p. 655⟩manifested to all men: so that he particularly calls resisting of the truth, madness, 2. Tim. 3.9.
Thirdly, the persecuter. The Apostle, speaking of men that resist the truth, as Iannes and Iambres resisted Moses, saith, that Their madnes shall bee ⟨p. 655⟩manifested to all men: so that he particularly calls resisting of the truth, madnes, 2. Tim. 3.9.
Fourthly, the idle person. He is a mad-man, that will eat his own flesh: but such a one is the slothful person, because he brings poverty upon himself like an armed man, or else destroys the health of his body by his laziness, or brings misery upon his wife and children, or because his soul is eaten up with rust, and the canker of his negligence, Eccles. 4.5.
Fourthly, the idle person. He is a mad-man, that will eat his owne flesh: but such a one is the slothfull person, because hee brings pouerty vpon himself like an armed man, or else destroies the health of his body by his lazinesse, or brings misery vpon his wife and children, or because his soule is eaten vp with rust, and the canker of his negligence, Eccles. 4.5.
Fifthly, the wilful offender: He is a mad-man, that when he hears of some eminent danger, yet will not avoid it; such a one is every gross offender, that hearing of the judgements God will bring upon him for such sins, or perceiving that the wrath of God is broken out upon others for the like offences, yet will madly go on without fear. The prudent man feareth, and departeth from evil; but he is a fool or mad-man, that rageth and is confident, Prou. 14.16. Jerem. 5.21, 22.
Fiftly, the wilfull offender: Hee is a mad-man, that when hee heares of some eminent danger, yet will not auoide it; such a one is euery grosse offender, that hearing of the iudgements God wil bring vpon him for such sinnes, or perceiuing that the wrath of God is broken out vpon others for the like offences, yet will madly goe on without feare. The prudent man feareth, and departeth from euil; but hee is a foole or mad-man, that rageth and is confident, Prou. 14.16. Ierem. 5.21, 22.
Sixthly, the senseless prater: We discern him to be a mad-man, that talking continually, falters in his words, and utters sentences that are unperfect, without sense or coherence: such persons in religion are those prating fools Solomon speaks of, that are full of words, and void of sound judgement: as the legs of the lame are not equal, so is a parable in a fools mouth. As you discern a lame man by this, that his legs are one longer then another; so you may discover a spiritual mad-man by his discourse about the high points of religion; for his words agree not together, his sentences are ⟨p. 656⟩senseless and unequal. A fool hath no delight to get sound understanding in these things, and yet is wonderful forward to utter his mind, though he discover nothing but his ignorance and folly, Pro. 18.2. & 26.7.
Sixtly, the senslesse prater: Wee discerne him to bee a mad-man, that talking continually, phalters in his words, and vtters sentences that are vnperfect, without sense or coherence: such persons in religion are those prating fooles Salomon speakes of, that are full of words, and void of sound iudgement: as the legs of the lame are not equall, so is a parable in a fools mouth. As you discern a lame man by this, that his legs are one longer then another; so you may discouer a spirituall mad-man by his discourse about the high points of religion; for his words agree not together, his sentences are ⟨p. 656⟩senslesse and vnequall. A foole hath no delight to get sound vnderstanding in these things, and yet is wonderfull forward to vtter his minde, though he discouer nothing but his ignorance and folly, Pro. 18.2. & 26.7.
Seventhly, the Epicure, or voluptuous person: he is a mad-man, that is, never merry but when he hath done some mischief: and such are all they that make a sport of sin, Prou. 10.23. & 14.9. & 15.22.
Seuenthly, the Epicure, or voluptuous person: he is a mad-man, that is, neuer merry but when hee hath done some mischief: and such are all they that make a sport of sinne, Prou. 10.23. & 14.9. & 15.22.
Eighthly, the railer. He is a mad-man, that will go up and down a Town or a City, and set fire on the houses of other men, as he goes: and therefore is the railer called a fool, because in his lips there is a burning fire: he devours the reputation of good men every where where he comes. The Apostle James calls it The fire of hell, James 3. Prou. 16.27. Jude 10. And thus he is a mad man, that hateth other men for doing good; as the Pharisees did Christ, for healing on the Sabbath-day: for which, they were said to be mad, Luke 6.11.
Eightthly, the railer. He is a mad-man, that will go vp and down a Town or a City, and set fire on the houses of other men, as he goes: and therfore is the railer called a fool, because in his lips there is a burning fire: hee deuoures the reputation of good men euery where where hee comes. The Apostle Iames calls it The fire of hell, Iames 3. Prou. 16.27. Iude 10. And thus he is a mad man, that hateth other men for dooing good; as the Pharises did Christ, for healing on the Sabbath-day: for which, they were said to be mad, Luke 6.11.
Ninthly, the Apostate or backslider in Religion: thus the Galatians were bewitched with madness, that had begun in the Spirit, and would end in the flesh, that had forsaken the glorious ornaments and privileges of the Gospel, to trust upon beggarly rudiments; that forsook the precious merits of Christ's righteousness, to trust to the stained clou•s of their own righteousness, Gal. 3.1, 3.
Ninthly, the Apostate or backslider in Religion: thus the Galatians were bewitched with madnes, that had begun in the Spirit, and would end in the flesh, that had forsaken the glorious ornaments and priuiledges of the Gospell, to trust vpon beggerly rudiments; that forsook the pretious merits of Christ's righteousnes, to trust to the stained clou•s of their owne righteousnes, Gal. 3.1, 3.
Tenthly, the unthankful and injurious person: he is a mad man, that will strike his friend that provoketh him not: and so are all Nabals: their folly is ⟨p. 657⟩with them that use their friends, as Nabal did David, 1. Sam. 25.25.
Tenthly, the vnthankfull and iniurious person: he is a mad man, that wil strike his friend that prouoketh him not: and so are all Nabals: their folly is ⟨p. 657⟩with them that vse their friends, as Nabal did Dauid, 1. Sam. 25.25.
Eleventhly, the contentious person. He is a mad man, that layeth snares to catch himself, and will speak things that force strokes upon himself: so is every unquiet, intemperate busy-body. A fool's lips, saith Solomon, enter into contention, and his mouth calleth for strokes. A fool's mouth is his destruction, and his lips are the snare of his soul, Pro. 18.6, 7. Eccles. 10.12. Pro. 14.3.
Eleuenthly, the contentious person. He is a mad man, that laieth snares to catch himself, and will speak things that force strokes vpon himself: so is euery vnquiet, intemperate busie-body. A fool's lips, saith Salomon, enter into contention, and his mouth calleth for strokes. A fool's mouth is his destruction, and his lips are the snare of his soule, Pro. 18.6, 7. Eccles. 10.12. Pro. 14.3.
Twelfthly, the implacable person. Such men as are so furious, there is no appeasing of them, but they are like a Bear robbed of her whelps, Pro. 17.12. They are mad-men, that will hear no reason. A stone is heavy, and sand is weighty: but a fool's wrath is heavier than them both, Pro. 27.3.
Twelfthly, the implacable person. Such men as are so furious, there is no appeasing of them, but they are like a Bear robbed of her whelps, Pro. 17.12. They are mad-men, that will heare no reason. A stone is heauy, and sand is waighty: but a fool's wrath is heauier than them both, Pro. 27.3.
Thirteenthly, all men that abuse their prosperity, to the greater liberty of sin and injury. They are mad-men, that cannot be ruled, unless they be kept fasting. A man distracted, if you let him have his belly filled, will trouble the whole house: so a wicked man, if he enjoy prosperity and success, will disquiet the whole town where he lives. There are four things, saith Solomon, disquiet the earth, and one of them is a fool with his belly filled, that is, a wicked man when he prospers, and hath what he will, Pro. 30.22.
Thirteenthly, all men that abuse their prosperity, to the greater liberty of sinne and iniury. They are mad-men, that cannot be ruled, vnlesse they be kept fasting. A man distracted, if you let him haue his belly filled, will trouble the whole house: so a wicked man, if hee enioy prosperity and successe, will disquiet the whole town where he liues. Ther are foure things, saith Salomon, disquiet the earth, and one of them is a fool with his belly filled, that is, a wicked man when he prospers, and hath what he will, Pro. 30.22.
Uses. The use of all may be, first, to show the misery of all unregenerate men, that live in a continual frenzy, or defect of all spiritual understanding. It is a woeful Judgement, to have our reason taken from us in natural things; but much more in ⟨p. 658⟩spiritual: for, upon this ground, it manifestly follows, 1. That they lose all the benefit of spiritual instruction: all the Ordinances of God, during the time of this folly or madness, are merely in vain to them. Their frenzy makes them not only to want sense; but withal, to despise all God's counsels, Pro. 1.7. 2. That they shame themselves in all their dealings: for, when a fool walketh by the way, he saith to every one, that he is a fool, Eccles. 10.3. And thus they will undo themselves, soul and body, if they hold on. A mad-man, if he govern his estate, will soon ruin it, Job 5.3. 3. That they live shut up from all the sound comforts of life, as fools and mad-men: they are shut up in darkness, Eccles. 2.14. God useth them, as we use mad-men: for, though he let them go up and down the world, & so they have a larger room to walk-in, than ordinarily our mad-men have; yet God hath chained them (though insensibly): the world is but a house of darkness to their minds: the saving light, and all the fruits of it, are withheld from them. 4. That they are in great danger to die of their frenzy, and to perish for lack of wisdom, Pro. 22.23. Job. 36.12.
Vses. The vse of all may be, first, to shew the misery of all vnregenerate men, that liue in a continuall phrenzie, or defect of all spirituall vnderstanding. It is a wofull Iudgement, to haue our reason taken from vs in naturall things; but much more in ⟨p. 658⟩spirituall: for, vpon this ground, it manifestly followes, 1. That they lose all the benefit of spirituall instruction: all the Ordinances of God, during the time of this folly or madnes, are meerly in vain to them. Their phrenzy makes them not only to want sense; but withall, to despise all God's counsels,
