A17384:2824
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 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.
Uses. The use may be, first, for humiliation to wicked men: for, hereby is implied, that they are in great bondage, and not free; for, howsoever it is true, that every wicked man in Christian Churches, is freed from that yoke of Moses laws: yet ⟨p. 676⟩in all the rest, they are in danger still and bondage. They stand bound by the covenant of works, to the absolute keeping of the Law, because none have the benefit of the new covenant, till they be in the same; and so all their failings of the perfect fulfilling of the Law, are imputed to them, and they are under the execration and all the curses of the Law. They are in bondage to the tyranny of their own sins, and have the devils entrenched in strong holds in their souls. They would be troubled to know, that the devil did possess their bodies, and yet do not consider, that the devil doth certainly possess their souls: every wicked man is possessed. Besides they are in bondage by these servile fears: they dare not set their hearts in Gods sight. It is a death to them: nor dare they for Religions sake displease men: and the fear of death is like a continual death to them, and for all this they are never helped, till their hearts be turned to God.
Vses. The vse may bee, first, for humiliation to wicked men: for, hereby is implyed, that they are in great bondage, and not free; for, howsoeuer it is true, that euery wicked man in Christian Churches, is freed from that yoake of Moses lawes: yet ⟨p. 676⟩in all the rest, they are in danger still and bondage. They stand bound by the couenāt of works, to the absolute keeping of the Law, because none haue the benefit of the new couenant, till they be in the same; and so all their faylings of the perfect fulfilling of the Law, are imputed to them, and they are vnder the execration and all the curses of the Law. They are in bondage to the tyranny of their owne sinnes, and haue the diuels intrenched in strong holdes in their soules. They would bee troubled to know, that the diuell did possesse their bodies, and yet do not consider, that the diuell doth certainely possesse their soules: euery wicked man is possessed. Besides they are in bondage by these seruile feares: they dare not set their hearts in Gods sight. It is a death to them: nor dare they for Religions sake displease men: and the feare of death is like a continuall death to them, and for all this they are neuer helped, till their hearts be turned to God.
Secondly, we may hence gather the difference between the liberty of the new Testament, and that in the old. In the old Testament godly men were free from the rigour and curse of the Law, and from the dominion of sin, and power of the devils, and from servile fears: only in the new Testament there are these three things added.
Secondly, we may hence gather the difference betweene the liberty of the new Testament, and that in the old. In the old Testament godly men were free from the rigour and curse of the Law, and from the dominion of sinne, and power of the diuels, and from seruile feares: onely in the new Testament there are these three things added.
1. That the doctrine of liberty in the former things is more clear, and more generally revealed. 2. That we are freed from the Mosaical Laws. ⟨p. 677⟩3. That we have liberty in things indifferent.
1. That the doctrine of liberty in the former things is more cleere, and more generally reuealed. 2. That wee are freed from the Mosaicall Lawes. ⟨p. 677⟩3. That wee haue liberty in things indifferent.
A third use may be for instruction, to teach men to try their interest to this freedom. For such men only are made free, that believe in Christ, John 1.12. and resolve to continue in the Word, John 8.31. and are weary and heavy loaden, Mat. 11.29 and are throughly turned to God, 2. Cor. 3.16, 17.
A third vse may be for instruction, to teach men to try their interest to this freedome. For such men onely are made free, that beleeue in Christ, Iohn 1.12. and resolue to continue in the Word, Iohn 8.31. and are weary and heauy loaden, Mat. 11.29 and are throughly turned to God, 2. Cor. 3.16, 17.
Lastly, our Christian liberty may be a great comfort to our hearts, if we consider seriously the great miseries we are freed from, and the great privileges we are freed to; and the rather, because our freedom proceeds from the tender mercy of God, Luke 1.78. and was purchased at a dear rate by Christ, 1. Pet. 1.18. and the Patent of it is sealed by the holy Ghost, Eph. 1.13. and also because it is granted to none, but the sons of God.
Lastly, our Christian liberty may bee a great comfort to our hearts, if we consider seriously the great miseries wee are freed from, and the great priuiledges we are freed to; and the rather, because our freedome proceedes from the tender mercy of God, Luke 1.78. and was purchased at a deare rate by Christ, 1. Pet. 1.18. and the Patent of it is sealed by the holy Ghost, Eph. 1.13. and also because it is graunted to none, but the sonnes of God.
