A17384:2795
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.
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, 1. Cor. 3.1, 2, 3. But, for the most part, it is a fault found onely in wicked men.
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:
Secondly, their vocation by the Gospel, calling them out of the world, into the Church.
Secondly, their vocation by the Gospell, calling them out of the world, into the Church.
Thirdly, the holy Ghost, which he sends into their hearts.
Thirdly, the holy Ghost, which hee sends into their hearts.
Fourthly, their justification, imputing his own righteousness, and procuring forgiveness of all their sins.
Fourthly, their iustification, imputing his owne righteousnes, and procuring forgiuenesse of all their sins.
Fifthly, their sanctification, by which he gives them new natures.
Fiftly, their sanctification, by which hee giues them new natures.
