A17384:2775
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.
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.
Uses. First therefore, we should not wonder, if we see this daily come to pass, that men of all sorts should reproach the good way of God, so unjustly, so foolishly, so pertinaciously.
Vses. First therefore, we should not wonder, if we see this daily come to pass, that men of all sorts should reproch the good way of God, so vniustly, so foolishly, so pertinaciously.
Secondly, it shows that godly men had need to be circumspect, and to watch their words and works with all exactness, and that they which will confute ignorant men, must strive to be very able and throughly furnished with wisdom of words, and abundance of good works.
Secondly, it shewes that godly men had neede to be circumspect, and to watch their words and works with all exactnes, and that they which will confute ignorant men, must striue to bee very able and throughly furnished with wisdome of words, and abundance of good works.
Thirdly, it shows that ignorant persons are in a lamentable case, that are so in wrapped in the snares and cords of their own folly, that so willingly and wilfully run towards the gates of death & ruin, that are so hardly cured of this spiritual blindness.
Thirdly, it shewes that ignorant persons are in a lamentable case, that are so in wrapped in the snares and cords of their owne folly, that so willingly and wilfully runne towards the gates of death & ruine, that are so hardly cured of this spirituall blindenes.
Fourthly, it imports, that sturdy, self-willed, ⟨p. 665⟩perverse Christians, that cannot be diverted, or advised, are to be reckoned in the rank of these fools, what show soever they make of a better estate.
Fourthly, it imports, that sturdy, self-will'd, ⟨p. 665⟩peruerse Christians, that cannot bee diuerted, or aduised, are to be reckoned in the rank of these fooles, what shew soeuer they make of a better estate.
Fifthly, it doth comfortably import, that when one is teachable, and hates reproaching, and will do or say nothing against the truth, and is not pleased with his ignorance, but judgeth himself for it, and useth the means to get the knowledge and love of the truth, that such a person is escaped from the congregation of these fools, and is in some measure enlightened with true wisdom from above.
Fiftly, it doth comfortably import, that when one is teachable, and hates reproching, and will do or say nothing against the truth, and is not pleased with his ignorance, but iudgeth himselfe for it, and vseth the meanes to get the knowledge and loue of the truth, that such a person is escaped from the congregation of these fooles, and is in some measure inlightened with true wisdome from aboue.
Sixthly, it may warn all that love their own souls, hereafter to take heed, and with care to avoid wilfulness, and self-conceitedness. Let men take heed they be not wise in themselves, but strive to frame themselves to be true workers of wisdom, and withal to take heed of a multitude of words: he that cannot be silent, cannot be wise, or godly.
Sixtly, it may warne all that loue their owne soules, hereafter to take heede, and with care to auoide wilfulnes, and selfe-conceitednes. Let men take heed they be not wise in themselues, but striue to frame thēselues to be true workers of wisdom, and withall to take heed of a multitude of words: he that cannot be silent, cannot be wise, or godly.
And thus of the first doctrine.
