A17384:2857
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.
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.
First, seeing we are God's servants, we should ⟨p. 686⟩make Conscience of it to do his work: he hath by the Gospel hired us to that end, to employ our selves in the works of righteousness, mercy, and piety, Tit. 2.12.
First, seeing we are God's seruants, wee should ⟨p. 686⟩make Conscience of it to do his worke: he hath by the Gospell hired vs to that end, to imploy our selues in the workes of righteousnesse, mercy, and piety, Tit. 2.12.
1Secondly, since we belong to God, who is so great a Master, we should not only do his work, but do it in such a manner as becomes the servants of the King of all kings: God's servants should serve him, 1. Reverently, and with fear and trembling, we must humble our selves to walk with God, Psal. 2.11. Mic. 6.7. 2. Zealously: we should be zealous about this work, and so we should do it readily. It is a shame for us to be dull, and careless, and prone to shifts and excuses; the Centurions servants go, when he bids them, and come, when he calls for them, and do this when he requires it; and our zeal should be shown by our cheerfulness,2 and willingness: God's people should be a willing people, and our hearts should be full of desires, above all things, to approve our selves to God: we should make it appear, that we not only are his servants, but love to be his servants, Isaiah 56.7. and in matters of his worship, or the means, thereof; the zeal of his House should eat us up. 3. Wisely and discreetly. Kings get the wisest men they can light upon, to serve before them: and therefore the King of all kings will not be served with fools. Since we serve GOD, we should be circumspect, and be sure we understand what the will of God is, Eph. 5.15, 16. And therefore ⟨p. 687⟩we have need to pray with David, that God would give us true understanding hearts to search his Law, Psalm 119.124. 4. Sincerely, Josh. 24▪14. And this sincerity in God's work, we should show five ways. First, in seeking none but him, Deut. 6.13. We must not be the servants of men,
Fifthly, in newness of spirit, bringing new hearts to his work, not trusting the old man to do any work for God, Rom. 7.6. 5. We must do his work constantly. A servant is not he, that doth a days work and so is gone; but he that works all the year: nor hath God any servants that he hires not by life. He hath none from year to year, Psalm 119.17. We must finish his work, and never give-over, till we fulfil the task appointed us, Luke •.74. Reu. 7.17. ⟨p. 688⟩6. We must serve him with our spirits: God is a Spirit, and will be served in spirit and truth. If he may not have the service of our hearts, he rejects the service of our bodies: we must serve him with all our hearts, and all our souls, Deut. 10.12. Philip. 3.3. 7. Confidently. Servants to ill or poor masters, are fain to trust them for diet and wages: how much more should we rely upon God, and commit our selves wholly to him, taking no care but only to do his work, leaving all the rest to him? Isaiah 43.11. 8. With one shoulder, or with one consent: they must agree one with another, Zephany 3.9. 9. With all modesty, Acts 20.19. without pride, or self-conceits, or conceitedness; acknowledging, that, when we have done all, we are unprofitable servants, Luke 17.10. and with sorrow for our failings, Acts 20. Luke 15.29. and the rather, because God can find faults in his best servants, Job 4.18.
Fiftly, in newnes of spirit, bringing new hearts to his work, not trusting the old man to do any worke for God,
Use 3. Thirdly, since God's people are God's servants, they should learn, in all places to stand for the honour and glory of their Master, and not suffer God to be dishonoured by the servants of a strange god.
Vse 3. Thirdly, since God's people are God's seruants, they should learn, in all places to stand for the honour and glory of their Master, and not suffer God to bee dishonoured by the seruants of a strange god.
1Secondly, since we belong to God, who is so great a Master, we should not onely doe his worke, but do it in such a manner as becomes the seruants of the King of all kings: God's seruants should serue him, 1. Reuerently, and with feare and trembling, we must humble our selues to walke with God, Psal. 2.11. Mic. 6.7. 2. Zealously: we should be zealous about this worke, and so we should do it readily. It is a shame for vs to bee dull, and carelesse, and prone to shifts and excuses; the Centurions seruants goe, when hee bids them, and come, when he calls for them, and do this when he requires it; and our zeal should bee shewne by our cheerefulness,2 and willingness: God's people should be a willing people, and our hearts should be full of desires, aboue all things, to approue our selues to God: we should make it appeare, that we not onely are his seruants, but loue to be his seruants, Isaiah 56.7. and in matters of his worship, or the meanes, thereof; the zeale of his House should eate vs vp. 3. Wisely and discreetely. Kings get the wisest men they can light vpon, to serue before them: and therefore the King of all kings will not be serued with fooles. Since we serue GOD, we should be circumspect, and be sure we vnderstand what the will of God is, Eph. 5.15, 16. And therefore ⟨p. 687⟩wee haue need to pray with Dauid, that God would giue vs true vnderstanding hearts to search his Law, Psalm 119.124. 4. Sincerely, Iosh. 24▪14. And this sincerity in God's work, wee should shew fiue waies. First, in seeking none but him, Deut. 6.13. Wee must not be the seruants of men, 1. Cor. 7.23. to satisfie mens humours, or stand-vpon their liking or disliking. Wee may not serue Mammon in our owne lusts. No man can serue two Masters. God refuseth vs for his seruants, if we serue riches, Luke 16.13. Secondly, we should shew our sincerity, in obeying him in all things: there is no work hee requires, that we should think our selues too good to do it: we must not dare to neglect any thing he requires. They are none of God's seruants, that will do onely what they list in Religion. Thirdly, we should shew it, in dooing all things that may bee best for his aduantage, seeking his glory in all things, 1. Cor. 10.31. We must not seek our owne praise or profit, but his whom we serue. Fourthly, by dooing his will indeed, without dissimulation, 1. Chron. 28.9.
