A17384:3232
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, men may make many laws, either ecclesiastical or civill, which bind not at all, yea, which we are bound not to keep; as, if they command a thing contrary to the Word of God: and in that case it is better to obey God than men, and Conscience is first bound to God, Acts 5. Dan. 3. Now, all God's Laws bind.
First, men may make many lawes, either ecclesiasticall or ciuill, which binde not at all, yea, which wee are bound not to keep; as, if they command a thing contrary to the Word of God: and in that case it is better to obey God than men, and Conscience is first bound to God, Acts 5. Dan. 3. Now, all God's Lawes binde.
Secondly, if such as are next above us in authority, command us any thing contrary to the laws of the supreme Magistrate, to whom they and we are bound; we are not tied to obey.
Secondly, if such as are next aboue vs in authority, command vs any thing contrary to the lawes of the supreme Magistrate, to whom they and wee are bound; we are not tied to obey.
Thirdly, mens laws can only bind us to outward working or suffering; they cannot make laws, or inflict punishment upon the hearts or minds of men: whereas God's Laws enjoin obedience upon the inward man, as well as the outward; and eternal punishment, as well as temporary.
Thirdly, mens lawes can onely binde vs to outward working or suffering; they cannot make laws, or inflict punishment vpon the hearts or mindes of men: whereas God's Lawes enioyne obedience vpon the inward man, as well as the outward; and eternall punishment, as well as temporary.
Fourthly, the best laws of men, where they bind most, bind not by any immediate power of their own, but by fear of God's Word, that enjoins us to obey their lawful authority.
Fourthly, the best laws of men, where they bind most, binde not by any immediate power of their owne, but by fear of God's Word, that enioyns vs to obey their lawfull authority.
Fifthly, mens laws ever bind with limitation, that is, with respect of the end of the law, and the person of the law-maker, and the offence of others: and hereupon Divines say, If mens laws be omitted, so as the end of the laws be not hindered, that is, that the Common-wealth be not damnified, or other particular ends crossed; or offence be not given, ⟨p. 781⟩as much as in us lieth; or the Law-giver be not despised or contemned; the Conscience may not accuse a man of sin.
Fiftly, mens lawes euer binde with limitation, that is, with respect of the end of the law, and the person of the law-maker, and the offense of others: and heerupon Diuines say, If mens lawes be omitted, so as the end of the lawes be not hindred, that is, that the Common-wealth be not damnified, or other particular ends crossed; or offense be not giuen, ⟨p. 781⟩as much as in vs lieth; or the Law-giuer bee not despised or contemned; the Conscience may not accuse a man of sinne.
Sixthly, some Laws of men are merely penal; note, that I say, merely penal, that is, they are made about matters of less importance, and not uttered precisely in commanding terms, or so uttered, that the Common-wealth is accounted by the Lawgiver to be sufficiently provided for, if the penalty be inflicted. Now, he that is ready to pay the fine, or the penalty, and doth not transgress, but in some case of necessary respect, he is not to be charged with sin before God.
Sixtly, some Lawes of men are meerely penall; note, that I say, meerely penall, that is, they are made about matters of lesse importance, and not vttered precisely in commanding tearmes, or so vttered, that the Common-wealth is accounted by the Lawgiuer to bee sufficiently prouided for, if the penalty bee inflicted. Now, hee that is ready to pay the fine, or the penalty, and doth not transgresse, but in some case of necessary respect, hee is not to bee charged with sinne before God.
And thus of Conscience, and of the laying down of the first reason.
And thus of Conscience, and of the laying downe of the first reason.
The avouching of it follows in verse 20.
The auouching of it followes in verse 20.
Where the Apostle makes it good, that the best praise is, to suffer wrongfully. First, by affirming that it is no true glory for a man to suffer for his faults, and endure it. Secondly, by showing that to suffer patiently for well doing, is a thing very acceptable to God: That it is no true glory for a man to suffer for his faults, that he endure it ⟨p. 782⟩patiently, he expresseth in these words: What glory is it, if, when ye be buffeted for your faults, you take it patiently?
WHere the Apostle makes it good, that the best praise is, to suffer wrongfully. First, by affirming that it is no true glory for a man to suffer for his faults, and endure it. Secondly, by shewing that to suffer patiently for well doing, is a thing verie acceptable to God: That it is no true glory for a man to suffer for his faults, that he endure it ⟨p. 782⟩patiently, hee expresseth in these words: What glory is it, if, when yee bee buffeted for your faults, you take it patiently?
Out of which words divers doctrines may be briefly noted.
Out of which words diuers doctrines may bee briefly noted.
Doct. 1. First, that men of all sorts do naturally affect glory, or praise, or reputation, and are guided by it in their actions or sufferings, even the meanest sort of men set before themselves something, which they glory in, and according to which they order themselves, as here servants, even of the worst sort too, yea, such as are faulty, & so disliked, and corrected, yet will not be without something to glory in: and that is, as is here supposed to be, their patience in abiding blows. And this ariseth in man, partly out of corruption of nature and pride, that seeks to cover their faults with some thing they account to be of praise, and partly out of the force of some remainder of goodness in their natures, that are not destitute of all desire of virtuous actions.1 Which may serve for use to all men in their carriage one towards another, to avoid, as much as may be, the dishonouring and disgracing one of another: for no person is so mean, but he finds himself stung by disgrace. And it may teach superiors to use praise and glory, as a means to provoke and excite inferiors to obedience and care, as being a motive, that will work universally upon all natures.
Doct. 1. First, that men of all sorts doe naturally affect glory, or praise, or reputation, and are guided by it in their actions or sufferings, euen the meanest sort of men set before themselues something, which they glory in, and according to which they order themselues, as heere seruants, euen of the worst sort too, yea, such as are faulty, & so disliked, and corrected, yet will not be without something to glory in: and that is, as is heer supposed to be, their patience in abiding blowes. And this ariseth in man, partly out of corruption of nature and pride, that seekes to couer their faults with some thing they account to bee of praise, and partly out of the force of some remainder of goodnes in their natures, that are not destitute of all desire of vertuous actions.1 Which may serue for vse to all men in their carriage one towards another, to auoid, as much as may be, the dishonouring and disgracing one of another: for no person is so meane, but hee findes himselfe stung by disgrace. And it may teach superiours to vse praise and glory, as a meanes to prouoke and excite inferiours to obedience and care, as being a motiue, that will work vniuersally vpon all natures.
Doct. 2. Usually men account that to be glory, which is not: vainglory is taken for true glory by most men: thus men mistake that place, Their glory.
Doct. 2. Vsually men account that to bee glory, which is not: vainglory is taken for true glory by most men: thus men mistake that place, Their glory.
In Idols and pictures,1 Hosh. 10.5.
In Epicurism and shameful lusts, Phil. 3.19.
In Epicurisme and shamefull lusts, Phil. 3.19.
In the increase of means and power to sin, Hosh. 4.6, 7.
In the increase of meanes and power to sinne, Hosh. 4.6, 7.
