A17384:1232
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.
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.
Thus of the punishment of unbelievers, and ⟨p. 278⟩so also of the first argument, taken from testimony of Scripture.
Thus of the punishment of vnbeleeuers, and ⟨p. 278⟩so also of the first argument, taken from testimony of Scripture.
These words contain the second argument to persuade Christians to make their constant recourse unto Christ, and from him to procure virtue to enable them for holiness of conversation: and it is taken from the consideration of the excellency of that estate, unto which they were brought by Christ. For the description whereof, the Apostle singles out two places of Scripture, with which he makes up a complete narration of their great prerogatives above all other people, and above that they themselves were in former times. The places of Scripture he makes use of, are Exod. 9. and Hosh. 1.
THese words contain the second argument to perswade Christians to make their constant recourse vnto Christ, and from him to procure vertue to enable them for holinesse of conuersation: and it is taken from the consideration of the excellency of that estate, vnto which they were brought by Christ. For the description whereof, the Apostle singles out two places of Scripture, with which hee makes vp a compleat narration of their great prerogatiues aboue all other people, and aboue that they themselues were in former times. The places of Scripture he makes vse of, are Exod. 9. and Hosh. 1.
And before I open the words, two things may be here noted. First, the Apostle's care to prove what he saith from the scripture, whether it be against wicked men, or for godly men: wch shows, that we should much more take heed to GOD's Word, being less than Apostles, especially such an Apostle. Secondly, we may hence note, that ⟨p. 279⟩the promises or praises given to the Godly in the old Testament, are not envied to Christians in the new Testament. God is no respectre of persons: but we have free liberty to search the books of God, and to choose out of all the examples of the suits of godly men, or the preferments, what we will: and if we make a suit of it to god, he will not deny it, but show us their mercy.
And before I open the words, two things may be heer noted. First, the Apostle's care to prooue what he saith from the scripture, whether it be against wicked men, or for godly men: wch shews, that we should much more take heed to GOD's Word, being lesse than Apostles, especially such an Apostle. Secondly, we may hence note, that ⟨p. 279⟩the promises or praises giuen to the Godly in the old Testament, are not enuied to Christians in the new Testament. God is no respecter of persons: but wee haue free liberty to search the books of God, and to chuse out of all the examples of the sutes of godly men, or the preferments, what we wil: and if we make a sute of it to god, he wil not deny it, but shew vs their mercy.
Now, for the particular opening of these words, we must observe, that it is the purpose of the Apostle to show briefly the privileges of the godly above all others, or what themselves were before their conversion.
Now, for the particular opening of these words, we must obserue, that it is the purpose of the Apostle to shew briefly the priuiledges of the godly aboue all others, or what themselues were before their conuersion.
And the privilege of their estate may be considered either positively in it self, or comparatively. It is described positively, verse 9. and comparatively, verse 10.
And the priuiledge of their estate may be considered either positiuely in it self, or comparatiuely. It is described positiuely, verse 9. and comparatiuely, verse 10.
