A17384:2768
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.
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,
1First, because it is natural to them to be hateful, and hating others, and it is a hard task to overcome a natural disposition in man, Titus 3.3.
1First, because it is naturall to them to bee hatefull, and hating others, and it is a hard task to ouercome a naturall disposition in man, Titus 3.3.
Secondly, because the unregenerate mind of ⟨p. 663⟩man is full of objections, and the devil suffers many heads of purpose: he prompts them, and supplies them with cavils.
Secondly, because the vnregenerate minde of ⟨p. 663⟩man is full of obiections, and the diuell suffers many heads of purpose: he prompts them, and supplies them with cauils.
Thirdly, because many with-hold the truth in unrighteousness, they do willingly misprison the truth, they desire not information, they love darkness and lies, and therefore are loth to have what might satisfy them, and resist the power of the truth, and willingly strive to neglect doctrine in public, and Apologies in private.
Thirdly, because many with-hold the truth in vnrighteousnes, they doe willingly misprison the truth, they desire not information, they loue darknes and lies, and therefore are loth to haue what might satisfie them, and resist the power of the truth, and willingly striue to neglect doctrine in publike, and Apologies in priuate.
Fourthly, because they encourage one another in an evil way, they observe, that the great men of the world, and many that are in reputation for wisdom and learning, are scorners, as well as they: yea it mightily confirms them, to hear many times in the very pulpits showers of reproaches, which ambitious and malicious temporizers pour out to strengthen the hands of the wicked, and discourage the hearts of the righteous: they think they may revile securely, because they hear that way every-where evil spoken of: that cause and language, is the cause and language of the multitude.
Fourthly, because they incourage one another in an euill way, they obserue, that the great men of the world, and many that are in reputation for wisdome and learning, are scorners, as well as they: yea it mightily confirmes them, to heare many times in the very pulpits showres of reproches, which ambitious and malicious temporizers powr out to strengthen the hands of the wicked, and discourage the hearts of the righteous: they think they may reuile securely, because they heare that way euerie-where euill spoken of: that cause and language, is the cause and language of the multitude.
Fifthly, because many ignorant persons, when they are confuted, yet are so foolish, that they will wilfully persist in their objections, upon this pretence, that though they cannot reply against the answer, yet they think, if such and such were there, that have more experience and learning, they would confirm and make good what they say.
Fiftly, because many ignorant persons, when they are confuted, yet are so foolish, that they will willfully persist in their obiections, vpon this pretence, that though they cannot reply against the answer, yet they think, if such and such were there, that haue more experience and learning, they would confirme and make good what they say.
Sixthly, because malice hath no ears, they hate ⟨p. 664⟩the truth and godly men, and therefore are utterly unwilling to abate any thing of the disgraces of the truth, or godly persons. If it be not as they say, yet their malice would fain have it so; and if it may disgrace the godly, they care not whether it be true or no.
Sixtly, because malice hath no eares, they hate ⟨p. 664⟩the truth and godly men, and therefore are vtterly vnwilling to abate any thing of the disgraces of the truth, or godly persons. If it be not as they say, yet their malice would faine haue it so; and if it may disgrace the godly, they care not whether it be true or no.
Seventhly, because many times God gives them over to such a reprobate sense, that through custom, and evil thoughts, and evil surmises, they think verily they do not much amiss to oppose and hate such persons. This was the case of such as reviled and persecuted the Apostles, they thought they did God good service, as Christ prophesied of them.
Seuenthly, because many times God giues them ouer to such a reprobate sence, that through custome, and euill thoughts, and euill surmizes, they think verily they doe not much amisse to oppose and hate such persons. This was the case of such as reuiled and persecuted the Apostles, they thought they did God good seruice, as Christ prophesied of them.
The uses of this doctrine follow.
The vses of this doctrine follow.
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.
