A17384:2760
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.
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,
And therefore in the second place, this may serve for instruction unto unregenerate men, to apply their harts to wisdom, and embrace the counsel of God, that offers them knowledge & grace, as is urged in many places; as, Pro. 1.20, 24 and 8.5. ⟨p. 659⟩and 9.4. and the rather, because if they be wilful, and reject knowledge, God may be provoked to for sake them for ever, Pro. 1.24. & 28.31. & 26.10. Job 5.3.
And therefore in the second place, this may serue for instruction vnto vnregenerate men, to apply their harts to wisdome, and imbrace the counsell of God, that offers them knowledge & grace, as is vrged in many places; as, Pro. 1.20, 24 and 8.5. ⟨p. 659⟩and 9.4. and the rather, because if they be wilfull, and reiect knowledge, God may bee prouoked to for sake them for euer, Pro. 1.24. & 28.31. & 26.10. Iob 5.3.
Thirdly, it shows the wonderful mercy of God, in saving sinners: for what were we all by nature, but a generation of fools and mad-men? And therefore it shows the riches of his mercy, and the freeness of it: the riches, in that he glorifies such unworthy creatures; and the freeness of it, in that they are utterly disabled for deserving any thing at his hands. For what can fools and mad-men do, that they should merit any thing at Gods hands?
Thirdly, it shewes the wonderfull mercy of God, in sauing sinners: for what were we all by nature, but a generation of fooles and mad-men? And therefore it shewes the riches of his mercy, and the freenesse of it: the riches, in that hee glorifies such vnworthy creatures; and the freenesse of it, in that they are vtterly disabled for deseruing any thing at his hands. For what can fooles and mad-men do, that they should merit any thing at Gods hands?
Fourthly, it should teach godly men, both with patience to bear their wrongs, seeing they are distracted, and with discretion to avoid them, and to have as little to do with them as may be: For what should the sons of God do with the sons of Belial? And if they abuse them in words, to learn not to answer a fool in his folly, Proverbs 26.4.
Fourthly, it should teach godly men, both with patience to beare their wrongs, seeing they are distracted, and with discretion to auoid them, and to haue as little to doe with them as may be: For what should the sonnes of God do with the sonnes of Belial? And if they abuse them in words, to learn not to answere a foole in his folly, Prouerbs 26.4.
Fifthly, all this description of folly and madness, may strike some kind of amazement and sorrow into the hearts of godly men. For, as they are unregenerate in part, there are left some dregs of this frenzy and folly here in them. And hence it is, that we find in Scripture, folly charged upon them. It is true, that sometimes they are said to be fools by the world, for things they do wisely in; and so the Apostles were fools for Christs sake, 1. Cor. 4.10. and Paul ironically calls himself a fool, 2. Cor. 11.1. Sometimes they are called fools, not because they are so, but because that ⟨p. 660⟩they do hate some kind of likeness to folly, 2. Cor. 11.17. but yet withal it is true, that seriously godly men are said to be abased in themselves for very folly and madness, which they see in themselves, & so we shall find every godly man called beasts by themselves, and sometimes by God himself, and so it is folly and madness in any.
Fiftly, all this description of folly and madnes, may strike some kinde of amazement and sorrow into the hearts of godly men. For, as they are vnregenerate in part, there are left some dregs of this phrenzy and folly heere in them. And hence it is, that wee finde in Scripture, folly charged vpon them. It is true, that sometimes they are said to bee fooles by the world, for things they doe wisely in; and so the Apostles were fooles for Christs sake, 1. Cor. 4.10. and Paul ironically calles himselfe a foole, 2. Cor. 11.1. Somtimes they are called fooles, not because they are so, but because that ⟨p. 660⟩they doe hate some kinde of likenes to folly, 2. Cor. 11.17. but yet withall it is true, that seriously godly men are said to be abased in themselues for very folly and madnes, which they see in themselues, & so we shall finde euery godly man called beasts by themselues, and sometimes by God himselfe, and so it is folly and madnes in any.
11. To hate reproof, Pro. 12.1. It is there said to be a brutish thing. 2. To be censurers of their friends rashly: so Jobs friends are charged with folly, Job 42.8. 3. To be pertinacious in defending their innocency, striving to make themselves seem juster then they are: this was Jobs madness, Job 42.3, & 34.35. 4. To neglect knowledge, and to be careless to use the means for instruction, and the understanding of holy things Pro. 30.2.3. This made Agur say, that he was more brutish then any man, and that he had not the understanding of a man in him. So much of ignorance as is left in us, so much of folly and madness is in us. 5. To fret and be unadvisedly angry and froward: for anger rests in the bosom of fools only, Eccles. 7.10. Pro. 24.29. testy and hasty persons not only have folly, but exalt it. 6. To be indiscreet in words, or insufficient to speak with God or men, as becomes the matter, or to carry our selves indiscreetly: this made David loath himself so, Psal. 38.5. 7. To be vexed and impatient, and full of ⟨p. 661⟩fretting in adversity. Godly men play many mad tricks this way; one while fretting at the prosperity of their adversaries, and another while murmuring in their hearts at their own condition, or plotting courses, how to conform themselves to the world, and so to report of their repentance. This made David call himself a beast, Psal. 73.3, 13, 14, 15, 21, •2. 8. After one hath had experience of Gods gracious providence, and protection of God, to fall to trust upon outward things. Thus it was madness in David, after so many trials of Gods power, for him to stand about to number the people, and to rest upon the strength & multitude of his subjects,
For godly men, that are heirs of the promises, and of the Kingdom of heaven to yield themselves over to the enticements and lusts after worldly things, is marvellous folly and madness, especially in them, who have tasted & known better things, to neglect their glory, which is their souls (for so David calleth his soul) Psal. 30. ult. and to serve the sensual desires of their flesh, is miserable folly. ⟨p. 662⟩12. All sinful courses are foolish courses: and to deal sinfully, is to deal madly, Psal. 69.5.
For godly men, that are heirs of the promises, and of the Kingdom of heauen to yeeld themselues ouer to the inticements and lusts after worldly things, is maruelous folly and madnes, especially in them, who haue tasted & knowne better things, to neglect their glory, which is their soules (for so Dauid calleth his soule) Psal. 30. vlt. and to serue the sensuall desires of their flesh, is miserable folly. ⟨p. 662⟩12. All sinfull courses are foolish courses: and to deale sinfully, is to deale madly, Psal. 69.5.
The last use of this doctrine may be, to show the vanity, and insufficiency of all humane wit and learning, and moral endowments, in comparison of heavenly and spiritual knowledge, and understanding. For if all unregenerate men be foolish men, then it will follow, that a man may be a great wise man in this world, and endued with all the ornaments of humane learning, &c. and yet at the same time in Gods sight be accounted but as a natural fool or a mad man, in respect of his want of the true wisdom from above, to discern things that are excellent, that is, spiritual things.
The last vse of this doctrine may bee, to shew the vanity, and insufficiency of all humane wit and learning, and morall indowments, in comparison of heauenly and spirituall knowledge, and vnderstanding. For if all vnregenerate men be foolish men, then it will follow, that a man may be a great wise man in this world, and indued with all the ornaments of humane learning, &c. and yet at the same time in Gods sight bee accounted but as a naturall foole or a mad man, in respect of his want of the true wisdome from aboue, to discerne things that are excellent, that is, spirituall things.
Thus of the fourth doctrine.
Doct. 5. It is a hard task to overcome and cure ignorance: Ignorant men, especially those that are bent against godliness, are wonderfully unteachable; God himself is fain here to devise a strange way to silence them. Solomon observed, that these men are wiser, then any man that can give a reason: And if a fool be brayed in a mortar, yet his folly will not depart from him: and a reproof will enter more into a wise man, then 100. stripes into a fool: yea it is here to be noted, that it is hard to silence them from their reproaches and follies.
Doct. 5. It is a hard task to ouercome and cure ignorance: Ignorant men, especially those that are bent against godlines, are wonderfully vnteachable; God himselfe is faine heere to deuise a strange way to silence them. Salomon obserued, that these men are wiser, then any man that can giue a reason: And if a foole be brayed in a morter, yet his folly will not depart from him: and a reproofe will enter more into a wise man, then 100. stripes into a foole: yea it is heere to be noted, that it is hard to silence them from their reproches and follies.
The reasons are,
11. To hate reproofe, Pro. 12.1. It is there said to be a brutish thing. 2. To bee censurers of their friends rashly: so Iobs friends are charged with folly, Iob 42.8. 3. To be pertinacious in defending their innocency, striuing to make themselues seeme iuster then they are: this was Iobs madnes, Iob 42.3, & 34.35. 4. To neglect knowledge, and to be carelesse to vse the meanes for instruction, and the vnderstanding of holy things Pro. 30.2.3. This made Agur say, that he was more brutish then any man, and that he had not the vnderstanding of a man in him. So much of ignorance as is left in vs, so much of folly and madnes is in vs. 5. To fret and bee vnaduisedly angry and froward: for anger rests in the bosome of fooles onely, Eccles. 7.10. Pro. 24.29. teasty and hasty persons not onely haue folly, but exalt it. 6. To be indiscreet in words, or insufficient to speake with God or men, as becomes the matter, or to carry our selues indiscreetly: this made Dauid loath himselfe so, Psal. 38.5. 7. To bee vexed and impatient, and full of ⟨p. 661⟩fretting in aduersity. Godly men play many mad tricks this way; one while fretting at the prosperity of their aduersaries, and another while murmuring in their hearts at their owne condition, or plotting courses, how to conforme themselues to the world, and so to report of their repentance. This made Dauid call himselfe a beast, Psal. 73.3, 13, 14, 15, 21, •2. 8. After one hath had experience of Gods gracious prouidence, and protection of God, to fall to trust vpon outward things. Thus it was madnes in Dauid, after so many trials of Gods power, for him to stand about to number the people, and to rest vpon the strength & multitude of his subiects, 2. Sam. 24.10. 9. To be slow of heart to beleeue, and treasure vp the promises of God, and the proofes of Scripture, that should comfort vs, and warrant the truth of our saluation in Christ, Luke 24.25. 10. To speake proudly or wickedly, and with prouocation to others, especially to wicked men, or if they themselues be wicked men, Pro. 30.32, 33 11. All dotages about earthly things, are in a great degree madnes.
