A17384:2782
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.
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.
Doct. 6. Sixthly, we may here note, that well-doing, is the best way to confute wicked and unreasonable men. A sound and fruitful life is the likeliest and surest way to still them: if any thing will do it, it is the best way for divers reasons.
Doct. 6. Sixtly, wee may heere note, that well-doing, is the best way to confute wicked and vnreasonable men. A sound and fruitfull life is the likeliest and surest way to still them: if any thing will doe it, it is the best way for diuers reasons.
1. Because we see here it is a course of Gods choosing, and he saith, it will even muzzle them, and bind up their mouths, and he will give success to the obedience of his own commandments. 2. Because by a conversation full of good works, we do not only confute them our selves, ⟨p. 666⟩but we make others able to answer for us in all places. 3. Because if a man undertake to answer them by words, he is in danger to be provoked to speak unadvisedly, and so may prove like those fools whom he reproves, Pro. 26.5. 4. Because the natural conscience of the wicked is as it were feared to take notice of a good conversation, and will struggle and resist within the wicked man, so as he cannot so securely vent his reproaches. 5. Because it is a way that brings most peace and comfort to ones own heart. If he deal with them by words, his heart may afterwards smite him for some absurdity or other he hath committed: whereas he is safe, that fights against them by his good works. 6. Because it is the surest way of revenge, to overcome their evil with goodness, especially if thou canst get but the advantages to do good to them that reproach thee, Rom. 12.18, 19.
1. Because we see heere it is a course of Gods chusing, and he saith, it will euen muzzle them, and binde vp their mouthes, and hee will giue successe to the obedience of his owne commandements. 2. Because by a conuersation full of good works, we doe not onely confute them our selues, ⟨p. 666⟩but we make others able to answere for vs in all places. 3. Because if a man vndertake to answere them by words, he is in danger to be prouoked to speak vnaduisedly, and so may prooue like those fools whom he reproues, Pro. 26.5. 4. Because the naturall conscience of the wicked is as it were feared to take notice of a good conuersation, and will struggle and resist within the wicked man, so as hee cannot so securely vent his reproaches. 5. Because it is a way that brings most peace and comfort to ones owne heart. If he deale with them by words, his heart may afterwards smite him for some absurdity or other he hath committed: whereas he is safe, that fights against them by his good works. 6. Because it is the surest way of reuenge, to ouercome their euill with goodnes, especially if thou canst get but the aduantages to doo good to them that reproach thee,
Use. The sound consideration of this truth, should subdue in us that over-eager desire of answering such as wrong us by bitter words, or works of revenge; yea, it should compel upon us a consultation, whether it be best to deal with them at all by words: God's way is by works; and thou must get a great deal of temperance and wisdom, if thou think thy self able to confute them throughly by words. It is true also, that in some cases we may resort to the Magistrate to punish them that abuse us: but yet still this counsel of ⟨p. 667⟩God, that bids us silence them by well-doing, should intimate, that other courses must be used, with much caution, and without rashness or confidence in them.
Vse. The sound consideration of this truth, should subdue in vs that ouer-eager desire of answering such as wrong vs by bitter words, or works of reuenge; yea, it should compell vpon vs a consultation, whether it bee best to deale with them at all by words: God's way is by works; and thou must get a great deal of temperance and wisdome, if thou think thy self able to confute them throughly by words. It is true also, that in some cases wee may resort to the Magistrate to punish them that abuse vs: but yet still this counsell of ⟨p. 667⟩God, that bids vs silence them by well-dooing, should intimate, that other courses must bee vsed, with much caution, and without rashnes or confidence in them.
Secondly, this may reprove that unquietness and impatience which is found in some Christians, when they are reproached and wronged: they are much vexed at the indignities offered to them, and think it strange, that wicked men should not cease traducing of their names; whereas perhaps, if they examine themselves, they may find, that they have not used the means to still them, they have not muzzled these dogs; and therefore no wonder, if they bark, and bite too: and muzzled we see here they will not be, but by their good works. And therefore if they be barren and unfruitful, they must take notice of the fault in themselves.
Secondly, this may reprooue that vnquietnes and impatience which is found in some Christians, when they are reproached and wronged: they are much vexed at the indignities offred to them, and think it strange, that wicked men should not cease traducing of their names; whereas perhaps, if they examine themselues, they may finde, that they haue not vsed the meanes to still them, they haue not muzzled these dogs; and therefore no wonder, if they bark, and bite too: and muzzled we see heer they will not bee, but by their good workes. And therefore if they bee barren and vnfruitfull, they must take notice of the fault in themselues.
There are other things that may be noted out of these words: but I will only touch them; as,
There are other things that may be noted out of these words: but I will onely touch them; as,
Doct. 7. That only foolish men do reproach godly men. Such as revile and censure many, are usually either openly carnal men; as, they were drunkards that reproached David, and Abjects, Psalm 35.15. and 69.13. They were either fools, or the children of fools, but viler they were than the earth, that had Job in derision, Job 30.1, 8. men that ran into excess of riot, as the Apostle writeth, 1. Pet. 4.5. or else hypocrites, that have nothing in them but words and empty shows. Or if at any time there be a sin found in godly men, it is in such as are but babes, and look like carnal men, and have a great deal of their natural folly and madness ⟨p. 668⟩unsubdued in them, 1. Cor. 3.1, 2, 3. But, for the most part, it is a fault found only in wicked men.
Doct. 7. That onely foolish men doo reproach godly men. Such as reuile and censure many, are vsually either openly carnall men; as, they were drunkeards that reproached Dauid, and Abiects, Psalm 35.15. and 69.13. They were either fools, or the children of fools, but viler they were than the earth, that had Iob in derision, Iob 30.1, 8. men that ranne into excesse of riot, as the Apostle writeth, 1. Pet. 4.5. or else hypocrites, that haue nothing in them but words and empty shewes. Or if at any time there bee a sinne found in godly men, it is in such as are but babes, and look like carnall men, and haue a great deal of their naturall folly and madnes ⟨p. 668⟩vnsubdued in them,
Doct. 8. That it is a great pain to a wicked man, to be restrained from reproaches: he is as much vexed when he cannot or dare not speak evil of godly men, as a dog or an ox is when he is muzzled.
Doct. 8. That it is a great pain to a wicked man, to bee restrained from reproaches: hee is as much vexed when hee cannot or dare not speak euill of godly men, as a dogge or an oxe is when hee is muzzled.
