A17384:1226
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.
This sense and reading is not to be despised.
This sence and reading is not to bee despised.
But I take it, as I find it in the translation: and so the sense is, that these men, whether Jews or Gentiles, that are here spoken of, were appointed to this misery by the decree of God: and so they are words that express the substance of that part of Gods decree, which Divines call Reprobation.
But I take it, as I finde it in the translation: and so the sence is, that these men, whether Iewes or Gentiles, that are heere spoken of, were appointed to this misery by the decree of God: and so they are words that expresse the substance of that part of Gods decree, which Diuines call Reprobation.
And so it is to be observed from hence, that wicked men are appointed from everlasting, to the enduring of the misery which are inflicted upon them in this life, or in Hell: This is a doctrine which is extremely distasted by flesh and blood, and proves many times more offensive to the common people, and is always to be reckoned as strong meat: and therefore, that I may fairly get off this point, I offer two things to your considerations: First, the proofs that plainly avouch so much, as is here observed. Secondly, I will set down certain infallible observations, which tend to quiet mens minds, and persuade them against the seeming difficulty, or absurdity of this truth.
And so it is to bee obserued from hence, that wicked men are appointed from euerlasting, to the enduring of the miserie which are inflicted vpō them in this life, or in Hell: This is a doctrine which is extremely distasted by flesh and blood, and proues many times more offensiue to the common people, and is alwaies to bee reckned as strong meat: and therefore, that I may fairely get off this point, I offer two things to your considerations: First, the proofes that plainely auouch so much, as is heere obserued. Secondly, I will set downe certaine infallible obseruations, which tend to quiet mens mindes, and perswade them against the seeming difficulty, or absurdity of this truth.
1For the first, the Apostle Jude saith, that the wicked men he treateth of, were of old ordained to this condemnation, Jude 4. and the Apostle Peter saith, that the ungodly were reserved unto the day of Judgement to be punished, 2. Pet. 2.9. and verse 12. he saith, that they are natural brute beasts, made to be taken, and destroyed: and it is manifestly implied, 1. Thes. 5.8. that God hath ordained ⟨p. 275⟩wicked men to wrath: so Rom. 9.22.
1For the first, the Apostle Iude saith, that the wicked men he treateth of, were of old ordained to this condemnation, Iude 4. and the Apostle Peter saith, that the vngodly were reserued vnto the day of Iudgement to be punished, 2. Pet. 2.9. and verse 12. he saith, that they are naturall brute beasts, made to bee taken, and destroied: and it is manifestly implied, 1. Thes. 5.8. that God hath ordained ⟨p. 275⟩wicked men to wrath: so Rom. 9.22.
For the second▪ though this doctrine seem wonderful hard,1 yet to assure us, there is no hard dealing at all in God, there be many things may confirm us, and ease our minds, though for the present we cannot understand how this should be, and perhaps are much troubled about this point, and therefore seriously consider,
For the second▪ though this doctrine seeme wonderfull hard,1 yet to assure vs, there is no hard dealing at all in God, there bee many things may confirme vs, and ease our mindes, though for the present wee cannot vnderstand how this should be, and perhaps are much troubled about this point, and therefore seriously consider,
First, for thy self; that if thou have truly repented, and do believe in Jesus Christ, and hast in thee the signs of a child of God; for thy part thou art free from this danger, and out of all question art in safe estate, and therefore oughtest not to grieve, but rejoice with singular praise to God.
First, for thy selfe; that if thou haue truely repented, and doe beleeue in Iesus Christ, and hast in thee the signes of a child of God; for thy part thou art free from this danger, and out of all question art in safe estate, and therefore oughtest not to greeue, but reioyce with singular praise to God.
Secondly, seeing God hath comforted us with many doctrines, and trusted us with many clear points of knowledge, can we not be contented, that God should speak darkly to us in one point? Especially when we are told beforehand, that there is an Abyssus: a depth, yea many depths in this doctrine? Shall we be wayward, because one truth will not sink yet into our heads? We are told, that this is a point unsearchable, Rom. 11.32, 33. and the rather, because weak Christians are not tied to eat strong meat: they may safely let this doctrine alone.
Secondly, seeing God hath comforted vs with many doctrines, and trusted vs with many cleere points of knowledge, can wee not bee contented, that God should speak darkly to vs in one point? Especially when wee are told beforehand, that there is an Abyssus: a depth, yea many depths in this doctrine? Shall we bee wayward, because one truth will not sinke yet into our heads? Wee are told, that this is a point vnsearcheable, Rom. 11.32, 33. and the rather, because weake Christians are not tied to eate strong meat: they may safely let this doctrine alone.
Thirdly, that no man can know his own reprobation, nor ought to believe so of himself: but is called upon to use the means by which he may be saved.
Thirdly, that no man can know his owne reprobation, nor ought to beleeue so of himselfe: but is called vpon to vse the meanes by which he may bee saued.
Fourthly, we have this oath of God for it. That he desires not the death of the sinner, but would have all men to repent and be saved.
Fourthly, wee haue this oath of God for it. That he desires not the death of the sinner, but would haue all men to repent and bee saued.
Fifthly, that whereas Divines make two parts of the decree of reprobation: Preterition and Praedamnation; All Divines are agreed for the latter, that God did never determine to damn any man for his own pleasure, but the cause of his perdition was his own sin. And here is reason for it: For God may, to show his sovereignty annihilate his creature; but to appoint a reasonable creature to an estate of endless pain, without respect of his desert, cannot agree to the unspotted Justice of God. And for the other part of passing over, and forsaking a great part of men for the glory of his Justice, the exactest Divines do not attribute that to the mere will of God, but hold, that God did first look upon those men as sinners, at least in the general corruption brought in by the Fall. For all men have sinned in Adam, and are guilty of high treason against God.
Fiftly, that whereas Diuines make two parts of the decree of reprobation: Praeterition and Praedamnation; All Diuines are agreed for the latter, that God did neuer determine to damne any man for his owne pleasure, but the cause of his perdition was his owne sinne. And heere is reason for it: For God may, to shew his soueraignty annihilate his creature; but to appoint a reasonable creature to an estate of endles paine, without respect of his desert, cannot agree to the vnspotted Iustice of God. And for the other part of passing ouer, and forsaking a great part of men for the glory of his Iustice, the exactest Diuines doe not attribute that to the meer will of God, but hold, that God did first look vpon those men as sinners, at least in the generall corruption brought in by the Fall. For all men haue sinned in Adam, and are guilty of high treason against God.
Sixthly, that sin is no effect of reprobation, but only a consequent: Gods decree doth not force any man to sin, &c.
Sixtly, that sinne is no effect of reprobation, but onely a consequent: Gods decree doth not force any man to sinne, &c.
Seventhly, that what soever God hath decreed, yet all grant, that God is no way any Author of sin: he doth not cause sin in any, but only permits it, and endureth it: and whereas the most that can be objected, is, that God hardeneth whom he will, Rom. 9. it is agreed upon in the answer of all sound Divines, that God doth not ⟨p. 277⟩infuse any wickedness from without, in mens hearts: but whereas their hearts are in themselves by custom in sin hardened, as a just Judge he gives them over to Satan and his power, who is as it were the Jailer, but doth never restrain them from good, and the means of it.
Seuenthly, that what soeuer God hath decreed, yet all grant, that God is no way any Author of sin: he doth not cause sin in any, but onely permits it, and endureth it: and whereas the most that can bee obiected, is, that God hardneth whom hee will, Rom. 9. it is agreed vpon in the answer of all sound Diuines, that God doth not ⟨p. 277⟩infuse any wickednes from without, in mens hearts: but whereas their hearts are in themselues by custome in sinne hardned, as a iust Iudge hee giues them ouer to Satan and his power, who is as it were the Iayler, but doth neuer restraine them from good, and the meanes of it.
Eighthly, now may men say, that ••nne came upon men by reason of the rigour of Gods Law: For it was impossible to be kept. For this there is a clear answer: When God gave his Law at first, man was able to keep it; and it came by his own default, that he was not able to keep it afterwards. A man that sends his servant to the market, and gives him charge to do such and such business for him; if that servant make himself drunken, and so be unfit to do his masters business, he is worthy to be punished, because he was fit to do it, when he was first sent about it.
Eightthly, now may men say, that ••nne came vpon men by reason of the rigour of Gods Law: For it was impossible to bee kept. For this there is a cleere answer: When God gaue his Law at first, man was able to keep it; and it came by his owne default, that hee was not able to keepe it afterwards. A man that sends his seruant to the market, and giues him charge to doe such and such busines for him; if that seruant make himselfe drunken, and so bee vnfit to doe his masters busines, hee is worthy to bee punished, because hee was fit to doe it, when hee was first sent about it.
Ninthly, it is plain in this verse, that those men of whom he here speaks, are indited of grievous sin against Christ and the Gospel.
Ninthly, it is plain in this verse, that those men of whom he heer speaks, are indited of grieuous sin against Christ and the Gospell.
Tenthly, that things may be just, though the reasons of them do not appear unto us: if it be true of some cases of justice among men, much more in this case of God's justice.
Tenthly, that things may be iust, though the reasons of them doo not appear vnto vs: if it bee true of some cases of iustice among men, much more in this case of God's iustice.
Lastly, it should much satisfy us, that in the day of Jesus Christ, those mysteries of Religion shall be broken open, and all then shall be made clear unto us, as clear as the shining of the Sun at noon-day.
Lastly, it should much satisfie vs, that in the day of Iesus Christ, those mysteries of Religion shall be broken open, and all then shall bee made cleer vnto vs, as cleer as the shining of the Sun at noon-day.
