A17385:166
A17385:166
A commentary upon the three first chapters of the first Epistle general of St. Peter Wherein are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very useful application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabetical table, not formerly published.A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published.
London: printed by Miles Flesher and Robert Young, 1637
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.
It should also inflame in every one of us, both praises, and prayers to God, that he would above all things remember us with the favour of his people, and comfort us with the joy of his chosen, cand above all care, to care to make our calling and election sure, 2 Pet. 1.10. What shall it profit a man to be sure of his house, money, lands, &c. and not to be sure of the salvation of his soul? Know ye not that Christ Jesus is in you, except you be reprobates? 2 Cor. 13.5.
It should also inflame in every one of us, both praises, and prayers to God, that he would above all things remember us with the favour of his people, and comfort us with the joy of his chosen, cand above all care, to care to make our calling and election sure, 2 Pet. 1.10. What shall it profit a man to be sure of his house, money, lands, &c. and not to be sure of the salvation of his soul? Know yee not that Christ Iesus is in you, except you be reprobates? 2 Cor. 13.5.
Such as find by the signs, their Election, should abound in all possible thankfulness to God, 2 Thess. 2. 13. &c.
Such as finde by the signes, their Election, should abound in all possible thankfulnesse to God, 2 Thess. 2. 13. &c.
Further, hath God chosen us, and shall we not live like Gods Elect? It should teach us to endeavour to show by our works, that we are chosen of God, separating our selves from the wicked, and holding forth the light of the truth in all unrebukablenesse of holy conversation, not being discouraged with ill entertainment in the world, Deut. 10.12. to 18. & 14.1. & 26.26. &c. Ephes. 1.5. & 2.10. John 15.18, 19, 20. &c.
Further, hath God cho•en us, and shall we not live like Gods Elect? It should teach us to endeavour to shew by our workes, that we are chosen of God, separating our selves from the wicked, and holding forth the light of the truth in all unrebukablenesse of holy conversation, not being discouraged with ill entertainment in the world, Deut. 10.12. to 18. & 14.1. & 26.26. &c. Ephes. 1.5. & 2.10. Iohn 15.18, 19, 20. &c.
Finally, we should hence learn not to be ashamed of Gods Elect, but choose unto us, whom God hath chosen to him: choose them, I say, both to honour them, and to sort with them, and to countenance them, and defend them. Ministers should acknowledge there in their teaching, and great men in conversing.
Finally, we should hence learne not to be ashamed of Gods Elect, but choose unto us, whom God hath chosen to him: choose them, I say, both to honor them, and to sort with them, and to countenance them, and defend them. Ministers should acknow•edge there in their teaching, and great men in conversing.
This also may be a doctrine of singular terror to wicked men, that will not be gathered and called by the means of salvation, Isaiah 66.4, 5. If it be such a felicity to be chosen of God, what misery is it then to be rejected of God for ever? If such a vexation to be disgraced and scorned of great men, what is it then to be rejected of the great God? and this is the more woeful, if the fore-runner of the full declaration of it be upon men, I mean a spirit of slumber, Rom. 11.7.10.
This also may be a doctrine of singular terror to wicked men, that will not be gathered and called by the meanes of salvation, Esay 66.4, 5. If it be such a felicity to be chosen of God, what misery is it then to be rejected of God for ever? If such a vexation to be disgraced and scorned of great men, what is it then to be rejected of the great God? and this is the more wofull, if the fore-runner of the full declaration of it be upon men, I meane a spirit of slumber, Rom. 11.7.10.
And thus of Election.
This Election is first amplified by the ground of it, which is the fore-knowledge of God.
According to fore-knowledge]
1Prescience or fore-knowledge in God is considered more largely▪ or more strictly: more largely, and so it notes the whole act of praeordination: so in the 20. verse of this chapter, it is rendered ordained: more strictly and properly, for the knowledge of God, preceding in order the appointment to the end, and thus it is taken two ways: For there is a prescience, they call in schools absolute, by which God from eternity doth know all things simply and absolutely:2 so the word is used, 2 Pet. 3.17. There is also a prescience, they call special, by which God not only knoweth the Elect, as he knoweth other things, but acknowledgeth them for his, and loves them above all others, and this is called the knowledge of approbation. Rom. 8.27. & 11.2.
1Praescience or fore-knowledge in God is considered more largely▪ or more strictly: more largely, and so it notes the whole act of praeordination: so in the 20. verse of this chapter, it is rendred ordained: more strictly and properly, for the knowledge of God, praeceding in order the appointment to the end, and thus it is taken two wayes: For there is a praescience, they call in schooles absolute, by which God from eternity doth know all things simply and absolutely:2 so the word is used, 2 Pet. 3.17. There is also a praescience, they call speciall, by which God not onely knoweth the Elect, as hee knoweth other things, but acknowledgeth them for his, and loves them above all others, and this is called the knowledge of approbation. Rom. 8.27. & 11.2.
In the first sense there is difference between Fore-knowledge, Providence, and Predestination: Prescience reacheth to all things, to be done either by God, or any other, and so to sins: Providence reacheth to all, that God would do: Predestination only to the counsel of God about reasonable creatures.
In the first sense there is difference betweene Fore-knowledge, Providence, and Predestination: Praescience reacheth to all things, to bee done either by God, or any other, and so to sinnes: Providence reacheth to all, that God would doe: Predestination onely to the counsell of God about reasonable creatures.
Quest. If any ask after what manner God views things, or looks upon them, or knows them?
Quest. If any aske after what maner God viewes things, or lookes upon them, or knowes them?
Answ. I answer; that we are not able to express the manner of divine knowledge,1 unless it be by way of negation, that is, by denying to God those ways of knowledge, which are in the creatures, and note imperfection: For God doth not know things
Answ. I answer; that we are not able to expresse the maner of divine knowledge,1 unlesse it bee by way of negation, that is, by denying to God those wayes of knowledge, which are in the creatures, and note imperfection: For God doth not know things
1. By sense, as by hearing, seeing, tasting, &c. For these things are in God only by an Anthropopathy, or Metaphor.
1. By sense, as by hearing, seeing, tasting, &c. For these things are in God only by an Anthropopathy, or Metaphore.
2. By opinion or conjecture: For that knowledge is neither certain, nor evident, and therefore cannot be in God.
2. By opinion or conjecture: For that knowledge is neither certaine, nor evident, and therefore cannot be in God.
4. By Art: For God doth not know things by defining, dividing, compounding, or reasoning.