A17384:2676
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.
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.
By the will of God in this place then, he means the Word of God, as it contains the revelation of what God would have done by his servants in the cases specified in this Text.
By the will of God in this place then, he meanes the Word of God, as it contains the reuelation of what God would haue done by his seruants in the cases specified in this Text.
Many things may be observed out of these words.
Many things may bee obserued out of these words.
Doct. 1. First, we may take notice of the two only Springs of all things to be known in Religion, in these words, viz. God, and his will; GOD, and the Word of God. God is principium essendi, the Author of their Being: and the Will or Word of God, is principium cognoscendi, the Fountain of the knowledge of them.
Doct. 1. First, wee may take notice of the two onely Springs of all things to be knowne in Religion, in these words, viz. God, and his will; GOD, and the Word of God. God is principium essendi, the Author of their Being: and the Will or Word of God, is principium cognoscendi, the Fountaine of the knowledge of them.
Doct. 2. God doth will all that which is to be done by his servants in any part of their obedience, ⟨p. 633⟩or in any case of their lives: as here, the course they are to take either toward the Magistrate, or toward their enemies, God wills it; that is, he doth in himself approve, or determine, or appoint, and by his Word he doth warrant and require it. And the same is true of all the well-doings of godly men, God wills them: which I observe for these uses.
Doct. 2. God doth will all that which is to bee done by his seruants in any part of their obedience, ⟨p. 633⟩or in any case of their liues: as heere, the course they are to take either toward the Magistrate, or toward their enemies, God wils it; that is, hee doth in himself approoue, or determine, or appoint, and by his Word he doth warrant and require it. And the same is true of all the well-dooings of godly men, God wils them: which I obserue for these vses.
Uses. First, it may be a great comfort to a Christian, when he knows he hath done what GOD would have him to do: for, then he may be sure, God will not forget his labour, and work of love and obedience, Heb. 6.8. The Hebrew that signifieth will, signifies pleasure and delight: and when it is given to God, it notes, that what he wills, he takes pleasure in, as in Isaiah 62.4. Hophzibah, My will is in her, or, My delight is in him: God takes great delight, when we do his will. Every careful Christian is his Hophzibah. And besides, if God do will, we should do so. God will defend and protect us in our ways: That may support us against all the crosses or oppositions that may be like to befall us. And that made the Apostles place in every Epistle, that They were Apostles by the will of God. And so, such godly Christians as obey the humane ordinances of men in these times of quarrel and contention, must comfort themselves with this, that Thus was the will of God, that they should so obey: and that must support them against the contrary wills of men otherwise minded, how well soever reputed of; and make them bring their own hearts into obedience to ⟨p. 634⟩that which God would have them to do, &c.
Vses. First, it may be a great comfort to a Christian, when he knowes he hath done what GOD would haue him to doo: for, then he may be sure, God will not forget his labour, and work of loue and obedience, Heb. 6.8. The Hebrew that signifieth will, signifies pleasure and delight: and when it is giuen to God, it notes, that what hee wils, hee takes pleasure in, as in Esay 62.4. Hophzibah, My will is in her, or, My delight is in him: God takes great delight, when wee doo his will. Euery carefull Christian is his Hophzibah. And besides, if God doo will, we should doo so. God will defend and protect vs in our waies: That may support vs against all the crosses or oppositions that may bee like to befall vs. And that made the Apostles place in euery Epistle, that They were Apostles by the will of God. And so, such godly Christians as obey the humane ordinances of men in these times of quarrell and contention, must comfort themselues with this, that Thus was the will of God, that they should so obey: and that must support them against the contrary wils of men otherwise minded, how well soeuer reputed of; and make them bring their owne hearts into obedience to
Doct. 3. The Word of God, is the willing of God, and so called here: and God's Word may be said to be his will, in two respects; either because of the form, or in respect of the matter. In respect of the form, it may be called his will, because it is digested in form of a Testament; and Christ the Wisdom of God, hath set it in such form, as if it were his last Will and Testament, as in some respects it is: Or else chiefly, because what God doth express or require in the Scriptures, is agreeable to the very Nature and will of God; he doth in himself will it, as well as in his Word promise or require it; which shows a great difference between the laws of Princes and the Laws of God: For, many times the laws of Princes agree not with the natures and hearts of Princes; whereas God's Word is always agreeable to God's Will: and withal, this should the more quicken to obedience; because, by conforming our selves to God's Word, we conform our selves to God's Nature. And further, it may comfort us in the hope of strength, to be enabled to do God's Will, and what he requires, because he wills what we should do: For, God's Will causeth an impression upon the creature, it gives assistance, it will see it done, he will work our works for us; God's Word is a Word of power, it works what it wills, which mens laws cannot do: When we know God wills such a thing in his Word to be done, we should conceive, that he doth not only show us by that place, what is to be done, but also what assistance ⟨p. 635⟩we shall have to do it.
Doct. 3. The Word of God, is the willing of God, and so called here: and God's Word may be said to be his will, in two respects; eyther because of the form, or in respect of the matter. In respect of the form, it may be cald his will, because it is digested in forme of a Testament; and Christ the Wisdome of God, hath set it in such forme, as if it were his last Will and Testament, as in some respects it is: Or else chiefely, because what God doth expresse or require in the Scriptures, is agreeable to the very Nature and will of God; hee doth in himselfe will it, as well as in his Word promise or require it; which shewes a great difference between the lawes of Princes and the Lawes of God: For, many times the lawes of Princes agree not with the natures and hearts of Princes; whereas God's Word is alwaies agreeable to God's Will: and withall, this should the more quicken to obedience; because, by conforming our selues to God's Word, we conforme our selues to God's Nature. And further, it may comfort vs in the hope of strength, to bee enabled to doe God's Will, and what he requires, because he wils what we should doe: For, God's Will causeth an impression vpon the creature, it giues assistance, it will see it done, he will worke our works for vs; God's Word is a Word of power, it workes what it wills, which mens lawes cannot doe: When wee know God wills such a thing in his Word to bee done, we should conceiue, that he doth not onely shewe vs by that place, what is to be done, but also what assistance
