A17384:2836
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.
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.
As free]
These words restrain the grant of our liberty, and show, that though we be made truly free by God, yet in divers respects we are but as free, rather like freemen, then so indeed: and so we are but as free,
These words restraine the grant of our liberty, and shew, that though we bee made truly free by God, yet in diuers respects wee are but as free, rather like freemen, then so indeed: and so we are but as free,
First, in respect of others: for by the judgement of others,1 no freeman can be known infallibly, but only in the conjecture of charity.
First, in respect of others: for by the iudgement of others,1 no freeman can bee knowne infallibly, but onely in the coniecture of charity.
Secondly, in respect of our selves: and so we are but as free, 1. In respect of the rigour of the Law: For most Christians, through ignorance and unbelief, live under the bondage of Legal perfection, and ⟨p. 678⟩so discern not, that uprightness in the Gospel is accepted in stead of perfection. 2. In respect of the malediction of the Law, & so many Christians are but as free, First, because they doubt of Gods favour. Secondly, because though the curse be removed, yet the things that are cursed, are not removed: for the matter of affliction is still the same, in respect of which, our life may be said to be hid with God, Colo. 3.3. 3. In respect of the power of sin. For though the dominion of sin be taken off: yet sin rebels in the most godly, and many times prevails in a great degree through their security or infirmities, Rom. 7.
Secondly, in respect of our selues: and so we are but as free, 1. In respect of the rigour of the Law: For most Christians, through ignorance and vnbeliefe, liue vnder the bondage of Legall perfection, and ⟨p. 678⟩so discerne not, that vprightnes in the Gospel is accepted in steade of perfection. 2. In respect of the malediction of the Law, & so many Christians are but as free, First, because they doubt of Gods fauour. Secondly, because though the curse be remoued, yet the things that are cursed, are not remoued: for the matter of affliction is still the same, in respect of which, our life may bee said to bee hid with God, Colo. 3.3. 3. In respect of the power of sin. For though the dominion of sinne be taken off: yet sinne rebells in the most godly, and many times preuailes in a great degree through their security or infirmities, Rom. 7.
Fourthly, in respect of things indifferent, whether we respect God or our selves: God hath freed us in respect of right, but restrained us in respect of use, by a threefold commandment, viz. of faith: of charity, and of obedience to Magistrates. The commandment of faith binds us not to use our liberty, unless we be fully persuaded of our right that is in things we may either do, or omit at our own pleasures, Rom. 14.6. The commandment of charity in things we may either do or omit at our pleasure, binds us not to use our liberty, when the weak brother will be offended.
Fourthly, in respect of things indifferent, whether we respect God or our selues: God hath freed vs in respect of right, but restrained vs in respect of vse, by a threefold commandement, viz. of faith: of charitie, and of obedience to Magistrates. The commandement of faith bindes vs not to vse our liberty, vnlesse we be fully perswaded of our right that is in things we may either doe, or omit at our owne pleasures, Rom. 14.6. The commandement of charity in things we may either doe or omit at our pleasure, bindes vs not to vse our liberty, when the weake brother will bee offended.
The commandment of obedience binds us to submit the use of things indifferent, to the commandment of the Magistrate; so as if the Magistrate make ordinances about the use, or restraint of things indifferent, God hath bid us to obey those ordinances: and so, though we be free still in ⟨p. 679⟩respect of our right, yet we are not now free in respect of the uses of them.
The commandement of obedience bindes vs to submit the vse of things indifferent, to the commandement of the Magistrate; so as if the Magistrate make ordinances about the vse, or restraint of things indifferent, God hath bid vs to obey those ordinances: and so, though we be free still in ⟨p. 679⟩respect of our right, yet we are not now free in respect of the vses of them.
Again, many Christians bind themselves, where God bindeth not; sometimes by thinking things indifferent to be unlawful, and sometimes by thinking themselves free to leave them, but not to use them.
Againe, many Christians binde themselues, where God bindeth not; sometimes by thinking things indifferent to be vnlawfull, and sometimes by thinking themselues free to leaue them, but not to vse them.
Lastly, servile fears do much darken the glory of Christian liberty in the hearts of many Christians, whilst through ignorance, or wilful unbelief, they trouble themselves with conceits, that God doth not accept their service; or when they admit too much respect & fear of the displeasure of men; or when they use not the means to bear the fear of death in themselves.
Lastly, seruile feares doe much darken the glory of Christian liberty in the hearts of many Christians, whilst through ignorance, or wilfull vnbelief, they trouble themselues with conceits, that God doth not accept their seruice; or when they admit too much respect & fear of the displeasure of men; or when they vse not the meanes to beare the feare of death in themselues.
Use. And therefore the use should be, to teach Christians so to study the doctrine of Christian liberty, and so to attend the informing & reforming of their own hearts, that they may no longer restrain their own liberty in any part of it: and withal since in some things we are not fully freed in this life, they should the more earnestly stir up themselves to hope for, and long for that glorious & perfect liberty in heaven, purchased by Jesus Christ.
Vse. And therefore the vse should bee, to teach Christians so to study the doctrine of Christian liberty, and so to attend the informing & reforming of their own hearts, that they may no longer restraine their own liberty in any part of it: and withal since in some things we are not fully freed in this life, they should the more earnestly stire vp themselues to hope for, and long for that glorious & perfect liberty in heauen, purchased by Iesus Christ.
Not using your liberty, as a cloak of maliciousness]
Not vsing your liberty, as a cloak of maliciousnes]
In these words, the Apostle removes the abuse of their liberty. The word rendered maliciousness, signifies usually any wickedness generally or in general.1 His drift is to warn them, that they should not any way abuse their liberty, and make it any way a pretence, cover, colour, or means of sin, or malice.
In these words, the Apostle remoues the abuse of their liberty. The word rēdred maliciousnes, signifies vsually any wickednes generally or in general.1 His drift is to warn them, that they should not any way abuse their liberty, and make it any way a pretence, couer, colour, or meanes of sin, or malice.
Men may use their liberty, and the doctrine of it, ⟨p. 680⟩as a cloak of wickedness, taking the word in the general sense five ways.
Men may vse their liberty, and the doctrine of it, ⟨p. 680⟩as a cloke of wickednes, taking the word in the generall sense fiue waies.
