A17384:2790
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.
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, Rom. 12.18, 19.
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.
Doct. 9. That the good life of godly men, may silence wicked men, and yet not make them leave their wickedness: he doth not say, that by welldoing they may win ignorant and foolish men. It is true, that sometimes a good conversation may win them, as, 1. Pet. 3.1, 2. and before, verse 12. Yet ordinarily they will do wickedly, even in the Land of uprightness, Isaiah 26.10.
Doct. 9. That the good life of godly men, may silence wicked men, and yet not make them leaue their wickednes: hee doth not say, that by welldoing they may winne ignorant and foolish men. It is true, that sometimes a good conuersation may winne them, as, 1. Pet. 3.1, 2. and before, verse 12. Yet ordinarily they will doo wickedly, euen in the Land of vprightnes, Esay 26.10.
IN the two former verses, he confirms the exhortation by reasons: in this, he answers an objection. The objection seems to be, that Christians are made free by Christ, and therefore are not to be tied with the bonds of humane ordinances, or subjection to men. The Apostle answereth, that it is true, that Christians are made free-men; but so, as they must not use their freedom as a cloak of maliciousness, and the liberty of sinning, either against God or men: for, they are still God's servants, and bound to do what he would have them to do; and so consequently to obey Magistrates, since GOD requires them so to do.
IN the two former verses, he confirms the exhortation by reasons: in this, he answers an obiection. The obiection seems to be, that Christians are made free by Christ, and therefore are not to bee tied with the bonds of humane ordinances, or subiection to men. The Apostle answereth, that it is true, that Christians are made free-men; but so, as they must not vse their freedome as a cloak of malitiousnes, and the liberty of sinning, either against God or men: for, they are still God's seruants, and bound to doo what he would haue them to do; and so consequently to obey Magistrates, since GOD requires them so to doo.
So that in this verse he entreats of Christian liberty. And so first, he grants the use of it, or the right of it, in these words, As free. Secondly, he removes the abuse of it, in these words, Not using your liberty as a cloak of maliciousness. And thirdly, he gives a reason of his removal, Because they are the servants of God still.
So that in this verse hee intreats of Christian liberty. And so first, hee grants the vse of it, or the right of it, in these words, As free. Secondly, he remoues the abuse of it, in these words, Not vsing your liberty as a cloke of malitiousnes. And thirdly, he giues a reason of his remoueall, Because they are the seruants of God still.
In the first part, you must consider what he granteth, viz▪ that they are free. Secondly, how far he grants it, viz. that they are as free.
Free.]
Freedom is either civill or spiritual. Civill freedom is, when a servant is manumitted or made free, that was an apprentice or bond-slave before: and so when a stranger is admitted to the right of a City, or a Common-wealth, or the like. The spiritual freedom is that estate which Christians do enjoy by God's favour in Christ, after their calling. It is a spiritual manumission or freedom that is here meant: and this is called Christian liberty, partly because it is a freedom that we have only by Christ, and partly because it is a freedom now only enjoyed by Christians, and no other men in the world.
Freedome is either ciuill or spirituall. Ciuill freedom is, when a seruant is manumitted or made free, that was an apprentise or bond-slaue before: and so when a stranger is admitted to the right of a City, or a Common-wealth, or the like. The spirituall freedome is that estate which Christians do enioy by God's fauour in Christ, after their calling. It is a spirituall manumission or freedom that is heer meant: and this is called Christian liberty, partly because it is a freedome that we haue onely by Christ, and partly because it is a freedome now onely enioyed by Christians, and no other men in the world.
Christian liberty is one of the great gifts or endowments bestowed upon the Church by Christ. It is not amiss to reckon up all the gifts in order, that the relation which this gift hath to the rest, may appear. The gifts then, that Christ hath bestowed upon Christians, are these:
Christian liberty is one of the great gifts or endowments bestowed vpon the Church by Christ. It is not amisse to reckon vp all the gifts in order, that the relation which this gift hath to the rest, may appear. The gifts then, that Christ hath bestowed vpon Christians, are these:
