A17384:3372
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.
Quest. But doth Christ's example bind us to imitation in all things?
Quest. But doth Christ's example binde vs to imitation in all things?
Answ. In many things it doth bind, but in all things it doth not bind. There are divers things that Christ did, which to leave undone by us, is no sin:1 as, the works of his Power and Omnipotency are not imitable; and so also the works of his Office, as Mediator, are peculiar to himself, and cannot be done by us. Besides, a world of indifferent actions of his, divers of which are recorded; yet all men grant, they do not bind us to exact imitation, though they be things we have power to do. He sate and preached: he received the Sacrament in a private chamber at night, and gave it only to Clergy-men, and used unleavened bread, &c.
Answ. In many things it doth binde, but in all things it doth not binde. There are diuers things that Christ did, which to leaue vndone by vs, is no sinne:1 as, the works of his Power and Omnipotency are not imitable; and so also the works of his Office, as Mediator, are peculiar to himselfe, and cannot be done by vs. Besides, a world of indifferent actions of his, diuers of which are recorded; yet all men grant, they doo not binde vs to exact imitation, though they be things wee haue power to doo. He sate and preached: he receiued the Sacrament in a priuate chamber at night, and gaue it onely to Clergy-men, and vsed vnleauened bread, &c.
Quest. But what rules are then left to ground our practice upon▪ and how far are our consciences bound by examples, and so by the example of Christ?
Quest. But what rules are then left to ground our practice vpon▪ and how far are our consciences bound by examples, and so by the example of Christ?
Ans. Examples,1 and so the example of Christ, bind us in the things he did, which were required by the moral Law, or the Word of God. For, an example is but the illustration of a precept: it is but like the seal to a blank, if there be no precept. Secondly, in other things which Christ did, not required by the Law, we are so far forth tied to follow his practice, as he hath for those specialties given himself a precept: as here we are bound to suffer from others, and for others, if need require, by the force of Christ's example; but so, as it is specified, that his example binds in this and other ⟨p. 808⟩things. But where the Scripture doth not make use of his example, there we are not bound, in things indifferent in their own nature, to follow any example out of necessity.
Ans. Examples,1 and so the example of Christ, binde vs in the things he did, which were required by the morall Law, or the Word of God. For, an example is but the illustration of a precept: it is but like the seal to a blank, if there be no precept. Secondly, in other things which Christ did, not required by the Law, wee are so farre forth tied to follow his practice, as he hath for those specialties giuen himself a precept: as heer wee are bound to suffer from others, and for others, if need require, by the force of Christ's example; but so, as it is specified, that his example bindes in this and other ⟨p. 808⟩things. But where the Scripture doth not make vse of his example, there wee are not bound, in things indifferent in their owne nature, to follow any example out of necessity.
Hitherto of the end of Christ's suffering: the manner follows, set down both negatively and affirmatively. Negatively, He suffered without sin, in this verse; and without reviling, in the next verse. Affirmatively, He committed himself and his cause to him that judgeth righteously.
HItherto of the end of Christ's suffering: the manner followes, set down both negatiuely and affirmatiuely. Negatiuely, Hee suffred without sinne, in this verse; and without reuiling, in the next verse. Affirmatiuely, Hee committed himself and his cause to him that iudgeth righteously.
He did no sin: [Greek or Hebrew].]
He did no sin: 〈non-Latin alphabet〉.]
The words of this verse do commend the innocency of this our Saviour: which doth much increase the price and value of his sufferings. He suffered for the sins of others, that never committed any sin himself, in thought, word, or deed: and as he was innocent in all the course of his life; so did he bear his sufferings without fault, and carried himself so, as no man could find any just occasion against him.
The words of this verse do commend the innocency of this our Sauiour: which doth much increase the price and value of his sufferings. He suffred for the sinnes of others, that neuer committed any sinne himself, in thought, word, or deed: and as hee was innocent in all the course of his life; so did he beare his suffrings without fault, and carried himself so, as no man could finde any iust occasion against him.
The first thing affirmed of Christ, to show his innocency, is, that he did no sin. In the Original, it is expressed by a word of great force, which signifies to make, or frame, or fashion with art, or to make sin; and it may be rendered (as I conceive) ⟨p. 809⟩more fitly, He made no sin.
The first thing affirmed of Christ, to shewe his innocency, is, that he did no sinne. In the Originall, it is expressed by a word of great force, which signifies to make, or frame, or fashion with art, or to make sinne; and it may be rendred (as I conceiue) ⟨p. 809⟩more fitly, Hee made no sinne.
To make sin, being a phrase somewhat unusual, the sense is to be inquired into. Now, a man may be said to make sin many ways:
To make sinne, being a phrase somewhat vnusuall, the sense is to bee inquired into. Now, a man may be said to make sin many waies:
First,1 when a man invents and commits a sin never heard of before. Thus Onan made that sin of filthiness. Thus the Sodomites and Gentilish men and women made sins of lust. Thus drunkards make strange kinds of drinkings. Thus the fantastical monsters of our times make the sins of strange apparel. And thus the Papists make that horrible sin of murdering of Princes, and damnable equivocations. And thus swearers now make their monstrous oaths.
First,1 when a man inuents and commits a sinne neuer heard of before. Thus Onan made that sinne of filthinesse. Thus the Sodomites and Gentilish men and women made sinnes of lust. Thus drunkards make strange kindes of drinkings. Thus the phantasticall monsters of our times make the sinnes of strange apparell. And thus the Papists make that horrible sinne of murthering of Princes, and damnable equiuocations. And thus swearers now make their monstrous oaths.
Secondly, when a man sins, having not so much as temptation to sin in himself, or proneness of nature to sin: and so he sins, that sins wilfully, and not by infirmities, or weakness of nature. Thus Adam made the first sin: for, he had no corruption of nature to entice him, or incline him, nor could any temptation from without compel him; but he sinned wilfully. Thus those men of blood, make sin, that kill their brethren in cold blood. And so, many whoremongers and drunkards make sin, when they are not enticed, but entice themselves, and strive by all means to fire and force themselves to wickedness. And thus swearers, and usurers, and such like, make sin.
Secondly, when a man sins, hauing not so much as temptation to sinne in himself, or pronenesse of nature to sinne: and so hee sinnes, that sinnes wilfully, and not by infirmities, or weaknes of nature. Thus Adam made the first sinne: for, hee had no corruption of nature to intice him, or incline him, nor could any temptation from without compell him; but hee sinned wilfully. Thus those men of bloud, make sinne, that kill their brethren in colde bloud. And so, many whoremongers and drunkards make sinne, when they are not inticed, but intice themselues, and striue by all meanes to fire and force themselues to wickednes. And thus swearers, and vsurers, and such like, make sin.
Thirdly, when a man commits such a sin as other men condemn by the very light of nature, though he do it by corrupt inclination, or though it be sin, which others commit: so to make sin, ⟨p. 810⟩is to be a malefactor, or one that is guilty of any gross sin.
Thirdly, when a man commits such a sinne as other men condemn by the very light of nature, though he do it by corrupt inclination, or though it bee sinne, which others commit: so to make sin, ⟨p. 810⟩is to bee a malefactor, or one that is guilty of any grosse sinne.
Fourthly, when a man studies mischief, and sins not suddenly, but imagines, and deviseth, and forecasts and plots, how to compass his sin; and thus all wicked men make sin, because they sin not suddenly, or by mere frailty, but do study iniquity: every wicked man is a great student, Psal. 36.4.
Fourthly, when a man studies mischiefe, and sinnes not suddenly, but imagins, and deuiseth, and forecasts and plots, how to compasse his sinne; and thus all wicked men make sinne, because they sinne not suddenly, or by meere frailty, but doe study iniquity: euery wicked man is a great student, Psal. 36.4.
Fifthly, when a man causeth others to sin by evil counsel or example, or compulsion: Thus Tyrants made sin, that forced men to deny the faith, and thus they make sin, that make their neighbours drunk, and thus Stage-players and Minstrels make sin, that call and provoke others to licentiousness and wantonness: and thus superiors make sin, when by their evil example, or negligence in not punishing offences, they tempt others to sin.
Fiftly, when a man causeth others to sinne by euill counsell or example, or compulsion: Thus Tyrants made sinne, that forced men to deny the faith, and thus they make sinne, that make their neighbours drunke, and thus Stage-plaiers and Minstrels make sinne, that call and prouoke others to licentiousnes and wantonnesse: and thus superiours make sinne, when by their euill example, or negligence in not punishing offences, they tempt others to sinne.
Sixthly, when a man makes a trade of sinning: and thus men are said in Scripture to be workers of iniquity, which is a Periphrasis of wicked men. Now he that is said to make a trade of sin, or to be a worker of iniquity; first, is one that makes it his daily custom to follow his sinful course of life, or that follows sin, as the trades-man doth his trade. Secondly that cannot live without his sin, that accounts his sin the life of his life, that had as lief be dead, as restrained of his sin: as the trades-man accounts himself undone, if his trade be destroyed.
Sixtly, when a man makes a trade of sinning: and thus men are said in Scripture to bee workers of iniquity, which is a Periphrasis of wicked men. Now hee that is said to make a trade of sinne, or to bee a worker of iniquity; first, is one that makes it his dayly custome to follow his sinfull course of life, or that followes sinne, as the trades-man doth his trade. Secondly that cannot liue without his sinne, that accounts his sinne the life of his life, that had as liefe be dead, as restrayned of his sinne: as the trades-man accounts himselfe vndone, if his trade bee destroyed.
