A17384:2853
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, when men make a show, that they are freemen, and yet are in bondage to sin and the world still: and thus do all hypocrites sin, that have a form of godliness,1 but deny the power of it; that seem as if they were godly, and devout to Jesus, and yet have never repented of their sins, nor forsaken the world: such are they, 1. That seem outwardly godly, and yet live in some horrible secret abomination, as either whoredom, or the sins of deceit, or any vile affections, Math. 23.27, 28. 2. That do profess Religion, and yet live as unreformed in the course of their conversation: ⟨p. 681⟩such are they, Isaiah 1. verses 13.16. 3. That though they are not scandalous or injurious to others, yet they are in bondage to the world, and are entangled either with the cares or losses of life; as, the conforming themselves to the vanities, and excesses, and fashions of the time, make apparent.
Secondly, when men make a shew, that they are freemen, and yet are in bondage to sin and the world still: and thus do all hypocrites sin, that haue a forme of godlines,1 but deny the power of it; that seeme as if they were godly, and deuout to Iesus, and yet haue neuer repented of their sinnes, nor forsaken the world: such are they, 1. That seeme outwardly godly, and yet liue in some horrible secret abomination, as either whoredome, or the sinnes of deceit, or any vile affections, Math. 23.27, 28. 2. That doe professe Religion, and yet liue as vnreformed in the course of their conuersation: ⟨p. 681⟩such are they, Isaiah 1. verses 13.16. 3. That though they are not scandalous or iniurious to others, yet they are in bondage to the world, and are intangled either with the cares or losses of life; as, the conforming themselues to the vanities, and excesses, and fashions of the time, make apparant.
Thirdly, when men rest in the outward show of liberty, and think it is enough: but this will turn to wickedness. It was the manner, when servants were manumitted and made free, they went with hats; whereas before, while they were bond-men and prentices, they were bare-headed. Some think, the Apostle alludes to this: and then the sense were, that he would not have them rest in the bare show of free-men, as if it were enough to wear a free-man's hat; but they must fall to their trades, and so set-up in godliness, as they that did employ all their labour, and stock, and credit, to grow wealthy in spiritual treasures: else, if men rested in the outward sign of free-men, and were idle and unprofitable, this would be occasion of much wickedness: for, 1. To show our selves in the habit of free-men, is not that which God requires, if we employ not the portion of gifts he hath given us; nay, God will require this unfruitfulness at our hands, as a great offence: the show without substance, is painted wickedness. 2. This resting in the outward form of godliness, may breed a dangerous habit of hypocrisy. 3. Their natural corruptions still hang upon ⟨p. 682⟩them: and then this show of liberty, is but a cloak to hide them.
Thirdly, when men rest in the outward shew of liberty, and think it is enough: but this will turne to wickednes. It was the manner, when seruants were manumitted and made free, they went with hats; whereas before, while they were bond-men and prentises, they were bare-headed. Some think, the Apostle alludes to this: and then the sense were, that he would not haue them rest in the bare shew of free-men, as if it were enough to weare a free-man's hat; but they must fall to their trades, and so set-vp in godlinesse, as they that did imploy all their labour, and stock, and credit, to growe wealthy in spirituall treasures: else, if men rested in the outward signe of free-men, and were idle and vnprofitable, this would be occasion of much wickednes: for, 1. To shew our selues in the habit of free-men, is not that which God requires, if we imploy not the portion of gifts he hath giuen vs; nay, God will require this vnfruitfulnesse at our hands, as a great offense: the shew without substance, is painted wickednes. 2. This resting in the outward form of godliness, may breed a dangerous habit of hypocrisie. 3. Their naturall corruptions still hang vpon ⟨p. 682⟩them: and then this shew of liberty, is but a cloak to hide them.
Fourthly, when men take liberty to sin, under pretence of their Christian liberty. GOD hath freed us in Christianity from the ceremonial Law, not from the moral: for, though he hath delivered us from the malediction and reign of the moral Law, yet he never freed us from the obedience of the same, Rom. 6.15. Jude 3. And it is manifest, that Christian liberty can give no toleration to sin: for, Christ died to free us from sin, and not to let us loose to sin more freely: we were freed from sin, that we might be servants to righteousness, Rom. 6.18. Besides, God hates sin by nature, and not by precept only; and therefore God himself can give no liberty to sin: God himself cannot dispense with the breach of the Laws that be moral in themselves: and such Laws as be moral in themselves, I account to be all the ten Commandments, but the fourth. The fourth Commandment is moral by precept, not by nature; and so the Lord of the Sabbath may dispense with the literal breach of the Sabbath: but the other nine are simply indispensable. That Abraham was commanded to kill his son, was but a Commandment of trial. And when God willed the Israelites to take the jewels of the Egyptians, he did not will them to steal: for, God himself was chief Lord of all the earth, and all things therein; the Egyptians were but his stewards.
Fourthly, when men take liberty to sinne, vnder pretense of their Christian liberty. GOD hath freed vs in Christianity from the ceremonial Law, not from the morall: for, though hee hath deliuered vs from the malediction and raign of the morall Law, yet he neuer freed vs from the obedience of the same, Rom. 6.15. Iude 3. And it is manifest, that Christian liberty can giue no toleration to sin: for, Christ died to free vs from sinne, and not to let vs loose to sinne more freely: we were freed from sinne, that we might be seruants to righteousnesse, Rom. 6.18. Besides, God hates sinne by nature, and not by precept onely; and therfore God himself can giue no liberty to sinne: God himself cannot dispense with the breach of the Lawes that bee morall in themselues: and such Lawes as bee morall in themselues, I account to be all the ten Commandements, but the fourth. The fourth Commandement is morall by precept, not by nature; and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath: but the other nine are simply indispensable. That Abraham was commanded to kill his sonne, was but a Commandement of triall. And when God willed the Israelites to take the iewels of the Aegyptians, hee did not will them to steal: for, God himself was chief Lord of all the earth, and all things therein; the Aegyptians were but his stewards.
Fifthly, when men use Religion, and their liberty in Christ, of purpose to hide and cloak themselves ⟨p. 683⟩in the practice of known sins; as, when Simeon and Levi pretended the necessity of circumcision, to hide their murderous intents: and Herod pretends his coming to Christ to worship him, and yet intends to kill him: and the Pharisees use and make long prayers, for a pretence to cover their devouring of widows houses, Luke 20.47. And so under pretence of giving to the Priest the free children from relieving their parents, Mat. 15. And so when men preach Christ, only to get living, 1. Thes. 2.5. And so also when men enter into profession of Religion, only to advantage themselves in wicked purposes; as, to satisfy their lusts, or further their own carnal desires.
Fiftly, when men vse Religion, and their liberty in Christ, of purpose to hide and cloak themselues ⟨p. 683⟩in the practice of knowne sinnes; as, when Simeon and Leui pretended the necessity of circumcision, to hide their murderous intents: and Herod pretends his comming to Christ to worship him, and yet intends to kill him: and the Pharises vse and make long praiers, for a pretense to couer their deuouring of widows houses, Luke 20.47. And so vnder pretense of giuing to the Priest the free children from relieuing their parents, Mat. 15. And so when men preach Christ, onely to get liuing, 1. Thes. 2.5. And so also when men enter into profession of Religion, onely to aduantage themselues in wicked purposes; as, to satisfie their lusts, or further their owne carnall desires.
Thus, liberty is abused as a cloak of wickedness. Now, more particularly liberty is abused many times as a cloak of maliciousness, when Christian liberty, especially in things indifferent, is pretended, and made a cloak to cover vile malice, or ill affections toward their brethren.
Thus, liberty is abused as a cloke of wickednes. Now, more particularly liberty is abused many times as a cloke of malitiousnes, when Christian liberty, especially in things indifferent, is pretended, and made a cloke to couer vile malice, or ill affections toward their brethren.
Now, Christian liberty may be made a cloak of malice in things indifferent, which lie under the commandment of the Magistrate, and that two ways.
Now, Christian liberty may be made a cloke of malice in things indifferent, which lie vnder the commandement of the Magistrate, and that two waies.
First,1 when the authority of the Magistrate is pretended, urged, and used as a means to empty mens malice upon their brethren; when they hate them, not because they break mens laws, but because they keep God's Laws.
First,1 when the authority of the Magistrate is pretended, vrged, and vsed as a meanes to empty mens malice vpon their brethren; when they hate them, not because they break mens lawes, but because they keep God's Lawes.
Secondly, and so also on the other hand, Christian liberty is abused as a cloak of maliciousness, when, under pretence of liberty by Christ, men refuse ⟨p. 684⟩to obey the Christian Magistrate in things indifferent: and this is the main thing intended by the Apostle, in the words of this verse.
Secondly, and so also on the other hand, Christian liberty is abused as a cloke of malitiousnes, when, vnder pretense of liberty by Christ, men refuse ⟨p. 684⟩to obey the Christian Magistrate in things indifferent: and this is the main thing intended by the Apostle, in the words of this verse.
For, having exhorted them to submit themselves to the Ordinances of men, he brings in these words (as was showed before) to answer their objection, that might pretend that they were freed by Christ from all Ceremonies, or Ordinances in things indifferent: The Apostle answers, that that were to make their liberty in Christ, to be a cloak for their maliciousness, that is, for their ill-affectedness toward the Magistrate. Where note by the way, that upon all pretences to withdraw obedience from the laws of Magistrates, in things indifferent, is, in Gods account, a sin of malice; partly, because God reckons it as hateful as malice, and partly, because it flows usually from a heart that is not well-affected unto the Magistrate, but some way is wanting in that hearty respect ought to be borne to the Magistrate.
For, hauing exhorted them to submit themselues to the Ordinances of men, hee brings in these words (as was shewed before) to answere their obiection, that might pretend that they were freed by Christ from all Ceremonies, or Ordinances in things indifferent: The Apostle answeres, that that were to make their liberty in Christ, to bee a cloke for their maliciousnesse, that is, for their ill-affectednesse toward the Magistrate. Where note by the way, that vpon all pretences to withdraw obedience from the lawes of Magistrates, in things indifferent, is, in Gods account, a sinne of malice; partly, because God reckons it as hateful as malice, and partly, because it flowes vsually from a heart that is not well-affected vnto the Magistrate, but some way is wanting in that harty respect ought to be borne to the Magistrate.
Secondly, in things indifferent, that are left free to use, or not to use; and so Christian liberty is abused, when it is urged to defend such things as are scandalous, or offend such as are weak: and this is that which the Apostles, in other Scripture, so much urge, when they write of offending the weak brother.
Secondly, in things indifferent, that are left free to vse, or not to vse; and so Christian liberty is abused, when it is vrged to defend such things as are scandalous, or offend such as are weake: and this is that which the Apostles, in other Scripture, so much vrge, when they write of offending the weak brother.
Thirdly, in things indifferent, whether free, or under the Ordinances of men. There be cases wherein Christian liberty may be vilely abused: As, 1. When things indifferent are urged as matters ⟨p. 685⟩of necessity, and with opinion of holiness and merit, Gal. 5.1, 2. 2. When Christians do bite and devour one another by quarrelling, censuring, back-biting one another, and make divisions about these things; this is a reciprocal abuse about these things of Christian liberty and zeal ill spent, seeing brotherly love is the fulfilling of the Law, &c. Galat. 5.13, 14, 15. and the Kingdom of God stands not in garments, gestures, meat and drink; but in righteousness, power, and joy in the holy Ghost, Romans 14.17.
Thirdly, in things indifferent, whether free, or vnder the Ordinances of men. There bee cases wherein Christian libertie may bee vilely abused: As, 1. When things indifferent are vrged as matters ⟨p. 685⟩of necessity, and with opinion of holinesse and merit, Gal. 5.1, 2. 2. When Christians doe bite and deuoure one another by quarrelling, censuring, back-biting one another, and make diuisions about these things; this is a reciprocall abuse about these things of Christian liberty and zeale ill spent, seeing brotherly loue is the fulfilling of the Law, &c. Galat. 5.13, 14, 15. and the Kingdome of God stands not in garments, gestures, meate and drinke; but in righteousnesse, power, and ioy in the holy Ghost, Romanes 14.17.
As the servants of God.]
As the seruants of God.]
These words are the reason, why Christians must not neglect their obedience unto the Magistrate, nor abuse their liberty to licentiousness, or maliciousness: For, though they be free by Jesus Christ, yet they are entertained by God still in the nature of servants, and so, are bound to do what he commands, and he doth command them to submit themselves to the Ordinances of the Magistrate.
These words are the reason, why Christians must not neglect their obedience vnto the Magistrate, nor abuse their liberty to licenciousnesse, or maliciousnesse: For, though they be free by Iesus Christ, yet they are entertained by God still in the nature of seruants, and so, are bound to do what he commands, and hee doth command them to submit themselues to the Ordinances of the Magistrate.
For matter of Doctrine, two things may be here noted:
For matter of Doctrine, two things may be heer noted:
Doct. 1. God entertains none by Jesus Christ, but he takes them bound to be his servants. All God's people are God's servants. And thus it is with men, not only in the new Testament, but was so always before: Thus Abraham, Job, Moses, and David, are called God's servants.
Doct. 1. God entertaynes none by Iesus Christ, but he takes them bound to be his seruants. All God's people are God's seruants. And thus it is with men, not onely in the new Testament, but was so alwaies before: Thus Abraham, Iob, Moses, and Dauid, are called God's seruants.
Use. The use should be for instruction diversly.
Vse. The vse should be for instruction diuersly.
