A17384:2819
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.
First,1 from the rigour of the moral Law: he is delivered from the most rigid & severe execution of absolute & perfect obedience; so as being now under grace, he is not bound to fulfil the law perfectly, but may be accepted of God, if he obey it in the uprightness and sincerity of his heart, though he have many frailties and infirmities. God hath now tempered that rigour of exaction, which he justly stood upon in his first agreement with man in Paradise, and did with terror again proclaim in giving his Law in Sinai: so as now in Christ, our yoke is easy, and our burden light, Math. 11.29. Rom. 6.14. Christ our surety hath fulfilled that [Greek or Hebrew], or exact righteousness of the Law for us, Rom. 8.3. Galatians. 4.24.26. Heb. 12.18. Rom. 7.6. &c.
First,1 from the rigour of the morall Law: hee is deliuered from the most rigid & seuere execution of absolute & perfect obedience; so as being now vnder grace, he is not bound to fulfill the law perfectly, but may be accepted of God, if he obey it in the vprightnes and sincerity of his heart, though he haue many frailties and infirmities. God hath now tempred that rigour of exaction, which hee iustly stood vpon in his first agreement with man in Paradise, and did with terror againe proclaime in giuing his Law in Sinai: so as now in Christ, our yoke is easie, and our burden light, Math. 11.29. Rom. 6.14. Christ our surety hath fulfilled that 〈non-Latin alphabet〉, or exact righteousnes of the Law for vs, Rom. 8.3. Galatians. 4.24.26. Heb. 12.18. Rom. 7.6. &c.
Secondly, from the execution and condemnation, into which the Law for our sins had cast us, our expiation being made in the blood of Christ, who was made [Greek or Hebrew], a curse for us, that we might be justified from these things, from which by the Law of Moses we could never be absolved, Rom. 8.1. Galatians 3.13.
Secondly, from the execution and condemnation, into which the Law for our sinnes had cast vs, our expiation being made in the blood of Christ, who was made 〈non-Latin alphabet〉, a curse for vs, that wee might be iustified from these things, from which by the Law of Moses we could neuer bee absolued, Rom. 8.1. Galatians 3.13.
Thirdly, from the tyranny and damnation of sin that dwells in us,1 the force of it being mortified by the Spirit of Christ, and so weakened, that though it may rebel, yet it cannot rage and rule, as it did before, Rom. 6.14. John 8.34. 2 Cor. 3.17. Romans, 6.6, 18.
Thirdly, from the tyranny and damnation of sin that dwels in vs,1 the force of it being mortified by the Spirit of Christ, and so weakned, that though it may rebell, yet it cannot rage and rule, as it did before, Rom. 6.14. Iohn 8.34. 2 Cor. 3.17. Romanes, 6.6, 18.
Fourthly, from bondage under devils: those spiritual wickednesses, that had their strong holds in the hearts of every man by nature, and ruled effectually in all the children of disobedience, who had possession in our hearts, and kept us in their power, as most cruel Jailers, Ephesians 2.2, 4. by Christ they are thrown out of possession: they may tempt still, but the gates of hell shall never prevail again over the godly, Colos. 2.15.
Fourthly, from bondage vnder diuels: those spirituall wickednesses, that had their strong holds in the hearts of euery man by nature, and ruled effectually in all the children of disobedience, who had possession in our hearts, and kept vs in their power, as most cruell Iaylers, Ephesians 2.2, 4. by Christ they are thrown out of possession: they may tempt still, but the gates of hell shall neuer preuaile againe ouer the godly, Colos. 2.15.
Fifthly, from the Laws of Moses. The ceremonial and judicial Laws, which laws were a yoke that neither the Jews nor their fathers were ever able to bear, Acts. 15.10. The ceremonial laws were a very seal of our condemnation, a handwriting against us, wherein men many ways acknowledge their guiltiness: besides, they were extremely burdensome, in respect of the rules of them, and the strict observation required from them. Our deliverance from these laws, these places prove, Acts 15.1. Cor. 9.1, 19. 2. Cor. 3.17. Heb. 9.10. Colos. 2.17.
Fiftly, from the Lawes of Moses. The ceremoniall and iudiciall Lawes, which lawes were a yoke that neither the Iewes nor their fathers were euer able to beare, Acts. 15.10. The ceremoniall lawes were a very seale of our condemnation, a handwriting against vs, wherein men many waies acknowledge their guiltines: besides, they were extremely burthensome, in respect of the rules of them, and the strict obseruation required from them. Our deliuerance from these lawes, these places proue, Acts 15.1. Cor. 9.1, 19. 2. Cor. 3.17. Heb. 9.10. Colos. 2.17.
There were four respects which the ceremonial Law had, or four uses. First, these ceremonies, as I said before, did signify our sin-guiltiness, and were as an obligation and hand-writing against us, Colos. 2.14. Secondly, they were a badge to distinguish ⟨p. 673⟩the Jews from all other nations, Genes. 17.13▪ 14. Thirdly, they were shadows and typical adumbrations of Christ and his benefits, Heb. 9 9, 10. & 10.1.4. Fourthly, they were as a tutor or School-master, to instruct and keep them under in the minority of the Church, Galat. 4.1, 2.
There were foure respects which the ceremoniall Law had, or foure vses. First, these ceremonies, as I said before, did signifie our sin-guiltines, and were as an obligation and hand-writing against vs, Colos. 2.14. Secondly, they were a badge to distinguish ⟨p. 673⟩the Iewes from all other nations, Genes. 17.13▪ 14. Thirdly, they were shadowes and typicall adumbrations of Christ and his benefits, Heb. 9 9, 10. & 10.1.4. Fourthly, they were as a tutor or Schoole-master, to instruct and keepe them vnder in the minority of the Church, Galat. 4.1, 2.
Now all these uses are abolished by Christ: For our condemnation is taken away by Christ, and so the hand-writing is cancelled, Colos. 2.14. and the Gentiles and Jews are made all one people, Ephes. 2.14, 15. and Christ the substance and body is come, and therefore the shadows must vanish, Col. 2.17. and the heir is, as it were, now at age, & therefore needs not Tutors and Governors▪ Gal. 4.1, 2, 3.
Now all these vses are abolished by Christ: For our condemnation is taken away by Christ, and so the hand-writing is cancelled, Colos. 2.14. and the Gentiles and Iewes are made all one people, Ephes. 2.14, 15. and Christ the substance and body is come, and therefore the shadowes must vanish, Col. 2.17. and the heir is, as it were, now at age, & therefore needs not Tutors and Gouernors▪ Gal. 4.1, 2, 3.
As for the freedom of Christians from the Judicial Laws; that must be understood with a distinction: for so many of the Judicial Laws, as did agree with the common political law of Nature, are in force: only so much of the Judicial law, as did only concern the singular & particular policy of the Jews, is abolished. Where the reason of the Law is Universal, the Law binds all: where the respect and reason of the Law is fitted only to the condition of that people, there the law is abolished.
As for the freedome of Christians from the Iudiciall Lawes; that must be vnderstood with a distinction: for so many of the Iudicial Lawes, as did agree with the common politicall law of Nature, are in force: only so much of the Iudicial law, as did only concern the singular & particular policy of the Iewes, is abolished. Where the reason of the Law is Vniuersal, the Law binds all: where the respect and reason of the Law is fitted onely to the condition of that people, there the law is abolisht.
Sixthly, from servile fear, unto which we are, and were in bondage by Nature, and so we are freed from the servile fears of the grave, of men, of death: there was a spirit of bondage in us by nature, we durst not come into Gods presence, and legal terrors did lie at the door of our hearts, to drive us to despair of mercy or acceptation. But when Faith came, then the spirit of bondage went ⟨p. 674⟩away, and the hearts of Christians are emboldened with spiritual liberty and firm confidence; taking delight in the Law of God, in the inner man, Rō. 8.15. Luke 1.74. And there was likewise in us by Nature, a fear of the reproach and rage of men, and the oppositions and scorns of the World, from which God's children are so delivered, that many times they have contemned the uttermost fury of Tyrants; as Daniel and his companions, and the Martyrs, and the Patriarchs, and Moses, &c. and from the fear of death. We were all in bondage to it all our life; but now Christ hath delivered us, by destroying him that had the power of death, Heb. 2.14, 15.
Sixtly, from seruile feare, vnto which wee are, and were in bondage by Nature, and so wee are freed from the seruile feares of the graue, of men, of death: there was a spirit of bondage in vs by nature, wee durst not come into Gods presence, and legall terrors did lie at the doore of our hearts, to driue vs to despayre of mercy or acceptation. But when Faith came, then the spirit of bondage went ⟨p. 674⟩away, and the hearts of Christians are emboldned with spirituall liberty and firme confidence; taking delight in the Law of God, in the inner man, Rō. 8.15. Luke 1.74. And there was likewise in vs by Nature, a feare of the reproch and rage of men, and the oppositions and scornes of the World, from which God's children are so deliuered, that many times they haue contemned the vttermost furie of Tyrants; as Daniel and his companions, and the Martyrs, and the Patriarchs, and Moses, &c. and from the feare of death. We were all in bondage to it all our life; but now Christ hath deliuered vs, by destroying him that had the power of death,
This of the first point, what we are forced from.
Now for the second, what we are free to; and therein are divers comfortable considerations.
Now for the second, what we are free to; and therein are diuers comfortable considerations.
1First, we are free to the favour and fellowship of God the Father, and of the Son, and of the holy Ghost, 1. John 1.3, 7. 1. Cor. 1.9. John 17.21. 2. Pet. 1.4. 1. Joh. 5.24.
1First, we are free to the fauor and fellowship of God the Father, and of the Sonne, and of the holy Ghost, 1. Iohn 1.3, 7. 1. Cor. 1.9. Iohn 17.21. 2. Pet. 1.4. 1. Ioh. 5.24.
Secondly, we are free to the Communion of Saints, we are fellow Citizens with the Saints, we are written in the writing of the house of Israel, & acknowledged as members of the Congregation of the first borne: This is an Article of our Faith, Ephesians 2.20. & 3.6. & 4.4, 5. Hebrews 12.18, &c.
Secondly, wee are free to the Communion of Saints, we are fellow Citizens with the Saints, we are written in the writing of the house of Israel, & acknowledged as members of the Congregation of the first borne: This is an Article of our Faith, Ephesians 2.20. & 3.6. & 4.4, 5. Hebrewes 12.18, &c.
Thirdly, we are free to all the promises of Grace, those rich and precious promises; we may safely imply, they are ours, 2. Pet. 1.4. Eph. 3.6.
Thirdly, wee are free to all the promises of Grace, those rich and precious promises; wee may safely imply, they are ours, 2. Pet. 1.4. Eph. 3.6.
Fourthly, we are free of God's chamber of Presence: ⟨p. 675⟩we may go in when we will, and ask what we will, and it shall be done unto us, we are free to put up as many petitions and suits as we will; we are free to the Throne of Grace, Heb. 4.16. Eph. 3.12. and so in general, we are free in the whole House of God, even to the use of all his ordinances, John 6.36.
Fourthly, we are free of God's chamber of Presence: ⟨p. 675⟩we may go in when we will, and aske what we will, and it shall bee done vnto vs, we are free to put vp as many petitions and suits as we will; we are free to the Throne of Grace, Heb. 4.16. Eph. 3.12. and so in generall, wee are free in the whole House of God, euen to the vse of all his ordinances, Iohn 6.36.
Fifthly, we are free, in respect of things indifferent: and all things are indifferent, that are neither commanded nor forbidden in the Word of God; all the restraints that in the time of the old Testament lay upon any creature, are now taken off, so as all the creatures of God are good and lawful: All things are pure to the pure, Titus 1.15. 1. Tim. 4.4. Rom. 14. so are days, meats, garments, &c. So as now, Christians may use them or omit them freely: note what I say; use, as well as omit: For, some are so singular, or simple, as to think, Christian liberty doth only make reference to omit, but not to use meats, garments, days, or indifferent ceremonies; whereas they restrain Christian liberty, that forbid the use of those indifferent things, as well as they that dislike the omitting; only, in using, men must take heed, as hath been showed before, of the opinion of merit, worship or necessity to holiness or salvation, which is that which is condemned by the Apostles.
Fiftly, we are free, in respect of things indifferent: and all things are indifferent, that are neyther commanded nor forbidden in the Word of God; all the restraints that in the time of the old Testament lay vpon any creature, are now taken off, so as all the creatures of God are good and lawfull: All things are pure to the pure, Titus 1.15. 1. Tim. 4.4. Rom. 14. so are dayes, meates, garments, &c. So as now, Christians may vse them or omit them freely: note what I say; vse, as well as omit: For, some are so singular, or simple, as to thinke, Christian liberty doth onely make reference to omit, but not to vse meates, garments, dayes, or indifferent ceremonies; whereas they restraine Christian liberty, that forbid the vse of those indifferent things, as well as they that dislike the omitting; onely, in vsing, men must take heede, as hath beene shewed before, of the opinion of merit, worship or necessity to holinesse or saluation, which is that which is condemned by the Apostles.
