A17384:3431
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.
Use. The use is therefore, First, to persuade all that are godly, to avoid this sin, and at home and abroad to revile no man upon any occasion, Titus 3.2. and the rather, because they are heirs of blessing, 1. Pet. 3.9. and have the example not only of the godly in Scripture, but of Christ himself, as it is here urged.
Vse. The vse is therefore, First, to perswade all that are godly, to auoid this sinne, and at home and abroad to reuile no man vpon any occasion, Titus 3.2. and the rather, because they are heires of blessing, 1. Pet. 3.9. and haue the example not only of the godly in Scripture, but of Christ himselfe, as it is heere vrged.
Secondly, it serves to reprove, and shame all such as are guilty of so hateful a sin, especially, 1. Such as have a mouth full of cursing,1 and bitterness such as are many Masters, and Mistresses, or Dames, that cannot speak to their servants, but it is with reviling terms; their usual speech to them, is to find fault with reproach, and so in any ⟨p. 820⟩sort of men, that are thus bitter-tongued, Rom. 3.14. Jam. 3.9. It is the sign of an unregenerate heart. 2. Such as are given to it to complain of their neighbours in all places, evil-minded men, that know little other discourse, but by way of finding fault, or reproaching this or that man: and they cease not, till they have filled town and country with reproaches and slaunders, Jam. 5.9. 3. Such as revile innocent men, and speak evil of the just and godly, whom they ought to praise and honour. 4. Such as revile men for this very reason, because they are good. It is monstrous ill to revile a good man, but abominable vile to revile goodness and Religion it self, to scoff and reproach preaching, and hearing of Sermons, and praying, &c. Woe is to them that thus call good, evil: and the worst is, when they set up, in stead of those things, the praises of drunkenness, good fellowship, and lascivious meetings, and riotous disorders, and so call bitter,2 sweet; and evil, good. 5. Such as rail at such as are in authority, and speak evil of dignities, Jude 2. Pet. 2. 6. Such as revile their very parents, and speak evil of such as God and nature have so nearly bound them to. And so is it monstrous vile for wives to traduce their husbands, and by backbiting to destroy their reputations, as it is monstrous for the people to revile their teachers, that are godly and painful men. 7. Such as revile Christ, as the Jews did (of which afterwards) and such are they, that revile ⟨p. 821⟩God, as swearers, murmurers, and blasphemers do in their kind, as well as Pagans and Atheists, that speak reproachfully of the doctrine of the duties, or treaty of persons.
Secondly, it serues to reproue, and shame all such as are guilty of so hatefull a sinne, especially, 1. Such as haue a mouth full of cursing,1 and bitternes such as are many Masters, and Mistresses, or Dames, that cannot speake to their seruants, but it is with reuiling tearmes; their vsuall speech to them, is to find fault with reproach, and so in any ⟨p. 820⟩sort of men, that are thus bitter-tongued, Rom. 3.14. Iam. 3.9. It is the signe of an vnregenerate heart. 2. Such as are giuen to it to complaine of their neighbours in all places, euill-minded men, that know little other discourse, but by way of finding fault, or reproaching this or that man: and they cease not, till they haue filled towne and countrey with reproches and slaunders, Iam. 5.9. 3. Such as reuile innocent men, and speake euill of the iust and godly, whom they ought to praise and honour. 4. Such as reuile men for this very reason, because they are good. It is monstrous ill to reuile a good man, but abominable vile to reuile goodnes and Religion it selfe, to scoffe and reproach preaching, and hearing of Sermons, and praying, &c. Woe is to them that thus call good, euill: and the worst is, when they set vp, in stead of those things, the prayses of drunkennesse, good fellowship, and lasciuious meetings, and riotous disorders, and so call bitter,2 sweet; and euill, good. 5. Such as raile at such as are in authority, and speak euill of dignities, Iude 2. Pet. 2. 6. Such as reuile their very parents, and speak euill of such as God and nature haue so neerely bound them to. And so is it monstrous vile for wiues to traduce their husbands, and by backbiting to destroy their reputations, as it is monstrous for the people to reuile their teachers, that are godly and painefull men. 7. Such as reuile Christ, as the Iewes did (of which afterwards) and such are they, that reuile ⟨p. 821⟩God, as swearers, murmurers, and blasphemers doe in their kinde, as well as Pagans and Atheists, that speak reproachfully of the doctrine of the duties, or treaty of persons.
Thus of the sin of reviling.
Thus of the sinne of reuiling.
Doct. 2. Christ himself was reviled: He that was so just and innocent: He that did so much good in every place: He that had power to be revenged on such as did revile him. This is the more remarkable, if we also consider, by whom he was reviled, even by such as had their birth, breath, and being, and all from him: yea he was reviled of all sorts of men: Jews, Gentiles, Rulers, the People, learned Men, and unlearned. And this was the more to be wondered at too, if we consider with what kind of reviling he was reviled, and that was with most hateful aspersions, as deceiving, working by the devil, blasphemy, sedition, treason, &c. The use follows.
Doct. 2. Christ himselfe was reuiled: Hee that was so iust and innocent: Hee that did so much good in euery place: Hee that had power to bee reuenged on such as did reuile him. This is the more remarkable, if wee also consider, by whom hee was reuiled, euen by such as had their birth, breath, and being, and all from him: yea hee was reuiled of all sorts of men: Iewes, Gentiles, Rulers, the People, learned Men, and vnlearned. And this was the more to bee wondred at too, if we consider with what kinde of reuiling hee was reuiled, and that was with most hateful aspersions, as deceiuing, working by the diuell, blasphemy, sedition, treason, &c. The vse followes.
Use. Was Christ reviled? Then it is most manifest, that the world hates goodness incurably: If that Just one cannot scape reproach and slanders, then may not any godly persons promise to themselves peace that ways. Therefore carnal friends of such as suffer reproach for Religion, many times say, It must needs be, they are faulty some way, or at least are not discreet: whereas this instance of our Saviour shows, that worldly-minded men will reproach such as are godly, though they were never so discreet, or innocent. Besides, this should teach us patience under such indignities and wrongs: CHRIST was reviled: and ⟨p. 822⟩shall we be so troubled and disquieted?
Vse. Was Christ reuiled? Then it is most manifest, that the world hates goodnes incurably: If that Iust one cannot scape reproach and slanders, then may not any godly persons promise to themselues peace that waies. Therefore carnall friends of such as suffer reproach for Religion, many times say, It must needs bee, they are faulty some way, or at least are not discreet: whereas this instance of our Sauiour shewes, that worldly-minded men will reproach such as are godly, though they were neuer so discreet, or innocent. Besides, this should teach vs patience vnder such indignities and wrongs: CHRIST was reuiled: and ⟨p. 822⟩shall wee bee so troubled and disquieted?
Christ did not revile again.]
Christ did not reuile again.]
And the reason was, partly, because Reviling is a sin; and partly, because he suffered as our surety, though he had deserved no such shame, and we had; and therefore holds his peace, not only from reviling, but many times from just apology, confessing our guiltiness by his silence. The practice of our Saviour is here reported for our learning, that all Christians might hence be warned, not to render reviling for reviling, 1. Pet. 3.9.
And the reason was, partly, because Reuiling is a sinne; and partly, because he suffred as our surety, though he had deserued no such shame, and we had; and therfore holds his peace, not onely from reuiling, but many times from iust apologie, confessing our guiltinesse by his silence. The practice of our Sauiour is heer reported for our learning, that all Christians might hence bee warned, not to render reuiling for reuiling, 1. Pet. 3.9.
There are many reasons to persuade us to patience, and not to render reviling for reviling.1 First, the reproaches of unreasonable men cannot take away thy innocency. Secondly, better men than we, have been as vilely abused. Thirdly, as David said, God may bless thee for their cursing, and honour thee for their disgracing of thee. Fourthly, because we are heirs of blessing; and therefore such foul language as cursing and reviling, should not be found in our mouths. Fifthly, though thou deserve not those reproaches from men, yet thou art not innocent before God. Sixthly, herein thou shalt be conformed to the Pattern and Image of the Lord JESUS CHRIST, not only in suffering wrongfully, but in forbearing reviling for conscience sake.
There are many reasons to perswade vs to patience, and not to render reuiling for reuiling.1 First, the reproaches of vnreasonable men cannot take away thy innocency. Secondly, better men than we, haue been as vilely abused. Thirdly, as Dauid said, God may blesse thee for their cursing, and honour thee for their disgracing of thee. Fourthly, because we are heirs of blessing; and therefore such foule language as cursing and reuiling, should not be found in our mouthes. Fiftly, though thou deserue not those reproaches from men, yet thou art not innocent before God. Sixtly, heerin thou shalt bee conformed to the Pattern and Image of the Lord IESVS CHRIST, not onely in suffering wrongfully, but in forbearing reuiling for conscience sake.
He threatened not.]
He threatned not.]
To threaten those that wrong us, is usually a blemish and a fault: First, because usually it ariseth of passion, and desire of revenge. Secondly, because oftentimes it is joined with lying, when such ⟨p. 823⟩things are threatened, as for matter or degree cannot be done, or are not intended to be done. Thirdly, because, by threatening so passionately, we do injury to God, to whom vengeance belongs. This condemns the usual practice of all sorts of men, that sin fearfully in the customary practice of thwarting, upon all occasions of discontent and displeasure. Who is he that suffers now, and in his heart or words threatens not? Especially, how exceeding common is this sin in the most families? where parents and masters can hardly tell how to speak of the faults of servants and children, but it is with foolish and passionate threatening, contrary to the express prohibition, Eph. 6.9. Masters, use not threatenings. But, all such as would have the comfort of a sound conversation, and desire to carry themselves as Christ hath left them a pattern, must strive to break off this wretched habit of threatening: and if they be oppressed by Superiors, or wronged by the incurable faults of Inferiors, they must learn of Christ, to commit all to him that judgeth righteously; which is the affirmative part of the manner of Christ's suffering.
To threaten those that wrong vs, is vsually a blemish and a fault: First, because vsually it ariseth of passion, and desire of reuenge. Secondly, because oftentimes it is ioined with lying, when such ⟨p. 823⟩things are threatned, as for matter or degree cannot be done, or are not intended to be done. Thirdly, because, by threatning so passionately, we doo iniury to God, to whom vengeance belongs. This condemns the vsuall practice of all sorts of men, that sinne fearfully in the customary practice of thwarting, vpon all occasions of discontent and displeasure. Who is he that suffers now, and in his heart or words threatens not? Especially, how exceeding common is this sin in the most families? where parents and masters can hardly tell how to speak of the faults of seruants and children, but it is with foolish and passionate threatning, contrary to the expresse prohibition,
But committed himself to him that judgeth righteously.]
But committed himself to him that iudgeth righteously.]
From these words divers things may be observed.
From these words diuers things may bee obserued.
Doct. 1. First, that in case of wrongs from other men, it is not always needful or convenient to complain to the Magistrate for redress. Christ here commits his cause to God, but complaineth not: nay, though he were wronged almost continually, ⟨p. 814⟩and with grievous wrongs, yet we read not, that ever he complained against them that did him wrong.
Doct. 1. First, that in case of wrongs from other men, it is not alwaies needfull or conuenient to complain to the Magistrate for redresse. Christ heer commits his cause to God, but complaineth not: nay, though hee were wronged almost continually, ⟨p. 814⟩and with grieuous wrongs, yet we read not, that euer he complained against them that did him wrong.
Here two things are to be enquired after.
Heer two things are to be enquired after.
First, in what cases it is not fit to complain to men.
First, in what cases it is not fit to complaine to men.
Secondly, in what cases it may be lawful and fit.
Secondly, in what cases it may bee lawfull and fitte.
