A17384:2670
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.
Sixthly, to be exactly just in mens dealings, and true in his words and contracts, this will make men ⟨p. 629⟩abound with blessings. The word is praises, as it is in other places translated, Prou. 28.20.
Sixtly, to bee exactly iust in mens dealings, and true in his words and contracts, this wil make men ⟨p. 629⟩abound with blessings. The word is praises, as it is in other places translated, Prou. 28.20.
Seventhly, to be courteous, is to be amiable, so as it be done without affectation, and not directed for thy own ends, and not done with dissimulation.
Seuenthly, to bee courteous, is to bee amiable, so as it bee done without affectation, and not directed for thy owne ends, and not done with dissimulation.
Eighthly, to do good to our enemies, to be not only ready to forgive, but to pray for them, & forbear to wrong, when it might be executed, and to show all willingness to overcome their evil with goodness, Rom. 12.20, 21.
Eightthly, to doe good to our enemies, to bee not onely ready to forgiue, but to pray for them, & forbeare to wrong, when it might be executed, and to shew all willingnes to ouercome their euill with goodnes, Rom. 12.20, 21.
Ninthly, a care in all things strictly to submit our selves to the just Laws of men, avoiding transgression for conscience sake, as the coherence in this place shows.
Ninthly, a care in all things strictly to submit our selues to the iust Laws of men, auoiding transgression for conscience sake, as the coherence in this place shewes.
And thus of the sixth doctrine.
And thus of the sixt doctrine.
Doct. 7. It may yet further be observed from hence, that God doth require Magistrates in a special manner to look unto it, that they do all they can to praise and encourage Godly men, and such as do good in the countries, where they live, Rom. 13.5. This is the end of their calling, Job 29.25. This will prove heavy one day for those profane Magistrates, that in the places of their abode disgrace men more, then such as are godly, and countenance none more then such as are most dissolute and lewd of life. The judgements of the Lord will be terrible against these unrighteous men.
Doct. 7. It may yet further bee obserued from hence, that God doth require Magistrates in a speciall manner to looke vnto it, that they doe all they can to praise and incourage Godly men, and such as do good in the countries, where they liue, Rom. 13.5. This is the end of their calling, Iob 29.25. This wil proue heauy one day for those prophane Magistrates, that in the places of their abode disgrace men more, then such as are godly, and countenance none more then such as are most dissolute and lewd of life. The iudgements of the Lord wilbe terrible against these vnrighteous men.
Lastly, the Antithesis is here to be noted. For when he saith, that such as do well, should be praised; he doth not say, that such as do evil, should be dispraised: and this may be considered ⟨p. 630⟩of, either in the case of private persons, or in the case of Magistrates. For private persons, they are bound to the good behaviour, in respect of the evil of others many ways. First, till their evils are known, not to mistrust or condemn others. Secondly, when their evils are known, if they be secret, they must not be revealed: if they be open and the persons be good men, they must do what they can to cover them; and if they be evil men, they must not speak of their dispraises, without a great respect of glorifying God by it: and besides, they must not venture so far to judge of the final estate of any man for any evils, till the end come. In the case of superiors it is true, they may use dispraise, but it must be as a medicine, which must be applied with many cautions, and the ingredients must be Gods words, and not their own.
Lastly, the Antithesis is heere to be noted. For when hee saith, that such as doe well, should be praised; he doth not say, that such as doe euill, should bee dispraised: and this may be considered ⟨p. 630⟩of, either in the case of priuat persons, or in the case of Magistrates. For priuat persons, they are bound to the good behauiour, in respect of the euill of others many waies. First, till their euils are knowne, not to mistrust or condemn others. Secondly, when their euils are knowne, if they bee secret, they must not bee reuealed: if they bee open and the persons bee good men, they must doe what they can to couer them; and if they bee euill men, they must not speak of their dispraises, without a great respect of glorifying God by it: and besides, they must not venture so far to iudge of the finall estate of any man for any euils, till the end come. In the case of superiours it is true, they may vse dispraise, but it must bee as a medicine, which must bee applied with many cautions, and the ingredients must bee Gods words, and not their owne.
IN these words is contained the second argument taken from the will of God. God is specially desirous, that Christians should do all the good they can, and in particular should be careful to obey the Magistrates, because by that means they may confute such ill-minded men, as are apt to speak evil of religion: so that the words contain a choice rule prescribed unto Christians, to be carefully observed.
IN these words is contayned the second argument taken from the will of God. God is specially desirous, that Christians should doe all the good they can, and in particular should bee carefull to obey the Magistrates, because by that meanes they may confute such ill-minded men, as are apt to speake euil of religion: so that the words containe a choice rule prescribed vnto Christians, to bee carefully obserued.
In which rule consider, First, the authority of it, So is the will of God. Secondly, the matter of it, well-doing. Thirdly, the end, which is, the silencing of wicked men.
For.]
This word For, seems to give a reason (not of what went next before in the former verse, but) of the exhortation to Christians, as they are subjects; showing the happy effect of well-doing in general, and in particular, of their submission to Magistrates, and how orderly and profitably their life should be, as they are good Subjects, and serviceable to the Common-wealth.
This word For, seems to giue a reason (not of what went next before in the former verse, but) of the exhortation to Christians, as they are subiects; shewing the happy effect of well-dooing in generall, and in particular, of their submission to Magistrates, and how orderly and profitably their life should bee, as they are good Subiects, and seruiceable to the Common-wealth.
For, so is the will of God.]
The will of God is diversly accepted in Scriptures: for, though God's will indeed be but one, yet for our infirmities sake, it is considered of with distinction: and so it is either personal, or essential. There is a will of God that is personal, restrained to some of the persons: so, the Father wills the obedience and death of the Son, and Christ obeys that will of his Father, John 6.38, 39▪ 40. Mat. 26.39, 42. But it is the essential will of God here meant: the former is the will of God ad intra; and this, the will of God ad extra, as they say in schools.
The will of God is diuersly accepted in Scriptures: for, though God's will indeed bee but one, yet for our infirmities sake, it is considered of with distinction: and so it is either personall, or essentiall. There is a will of God that is personall, restrained to some of the persons: so, the Father wils the obedience and death of the Sonne, and Christ obeies that will of his Father, Iohn 6.38, 39▪ 40. Mat. 26.39, 42. But it is the essentiall will of God heer meant: the former is the will of God ad intra; and this, the will of God ad extra, as they say in schools.
The essential will of God is taken sometimes for the faculty of willing; sometimes, for the act of willing; sometimes, for the thing willed; and sometimes, for the sign by which that will is declared, as, his Word is his will. So here, by his essential will, God wills both good and evil. Good ⟨p. 632⟩is the object of God's will properly, and of it self: Evil is the object of the will of God, but only under some respect of good. Evil is either of punishment, or of sin. Evil of punishment GOD wills, and is the Author of, Psalm 115.3. as the just Judge of the world: and punishment of it self is a good thing, as it is a work of justice. Evil of sin God only wills to permit, Acts 14.16. but it is not God's willing of evil, is here meant.
The essentiall will of God is taken sometimes for the faculty of willing; sometimes, for the act of willing; sometimes, for the thing willed; and sometimes, for the signe by which that will is declared, as, his Word is his will. So heer, by his essentiall will, God wils both good and euill. Good ⟨p. 632⟩is the obiect of God's will properly, and of it self: Euill is the obiect of the will of God, but onely vnder some respect of good. Euill is either of pu•nishment, or of sinne. Euill of punishment GOD wils, and is the Author of, Psalm 115.3. as the iust Iudge of the world: and punishment of it self is a good thing, as it is a work of iustice. Euill of sinne God onely wils to permit, Acts 14.16. but it is not God's willing of euill, is heer meant.
As the will of GOD concerns us in matter of good, it may be considered either evangelically or legally. Evangelically, his will gives order what shall be done with us: and so he wills the salvation of his Elect, Eph. 1.11. John 6.40. Legally, his will gives order what shall be done by us: and so he wills our sanctification in all the rules of it, and in every part, Col. 1.10.
As the will of GOD concerns vs in matter of good, it may bee considered either euangelically or legally. Euangelically, his wil giues order what shall be done with vs: and so he wils the saluation of his Elect, Eph. 1.11. Iohn 6.40. Legally, his will giues order what shall bee done by vs: and so hee wils our sanctification in all the rules of it, and in euery part, Col. 1.10.
