A17385:1259
A17385:1259
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.
For opening of this I mist show it by the eye of man three ways.1 By sight we know things first mediately, as by a glass expressing the proportion of the thing we see, though we see not the thing it self. Secondly, by the presence of the thing in the eye; or rather of the likeness, though the thing it self be not in the eye, as when we look upon a man some what distant from ⟨p. 100⟩us. Thirdly, when the thing seen is present in the essence of it in the very eye, so the light is in the eye of man. Now by the first way the Saints see God on earth,2 that is to say, by means, as by a looking glass, not face to face. By the second, that is by some sign or likeness of Gods presence, the Angels did see God by creation. By the third, way, that is by the lightsome presence of the glorious essence of God, is God seen of the Angels face to face, as they are confirmed in Christ,3 and so also do the blessed souls see God.
For opening of this I mist shew it by the eye of man three waies.1 By sight we know things first mediately, as by a glasse expressing the proportion of the thing we see, though we see not the thing it selfe. Secondly, by the presence of the thing in the eye; or rather of the likenesse, though the thing it selfe be not in the eye, as when we look upon a man some what distant from ⟨p. 100⟩us. Thirdly, when the thing seene is present in the essence of it in the very eye, so the light is in the eye of man. Now by the first way the Saints see God on earth,2 that is to say, by means, as by a looking glasse, not face to face. By the second, that is by some signe or likenesse of Gods presence, the Angels did see God by creation. By the third, way, that is by the lightsome presence of the glorious essence of God, is Godseene of the Angels face to face, as they are confirmed in Christ,3 and so also doe the blessed soules see God.
2. Now for the creatures of all sorts the Angels know them two ways. 1. In the glass of Gods essence, in which they perfectly are resembled. 2. By certain likenesses of things put into them immediately after their creation, whereas man hath his knowledge by degrees, and they view things as it were in one view, not successively as we do, but at once, as it were by a sudden coruscation, as I may call it, they see what is in the creatures; as the heavens had their perfection all at once, so had the Angels: and as the perfection in the heavens is always actually, so is the knowledge of Angels always perfect in act, so there is no time wherein they know not any creature God hath made.
2. Now for the creatures of all sorts the Angels know them two waies. 1. In the glasse of Gods essence, in which they perfectly are resembled. 2. By certaine likenesses of things put into them immediately after their creation, whereas man hath his knowledge by degrees, and they view things as it were in one view, not successively as we doe, but at once, as it were by a sudden coruscation, as I may call it, they see what is in the creatures; as the heavens had their perfection all at once, so had the Angels: and as the perfection in the heavens is alwaies actually, so is the knowledge of Angels alwaies perfect in act, so there is no time wherein they know not any creature God hath made.
3. As for the mysteries of the Gospel, it is probable, that the main heads of salvation of the Elect by Christ, they knew it shortly after the creation, else how could they discharge the guardianship of the Elect, if they knew nothing of their salvation? It was their function to minister to them that should be heirs of salvation: and they did often attend upon Christ as the Saviour of the Church, when he appeared: yet the several branches and determinations, and the circumstances of time, and their employments, or the persons in several ages that should be called, (as for example, the calling of the Gentiles) or the like things, that concerned either their ministries, or the mysteries of Christ, they did not know by nature, but by grace of revelation after, Eph. 3.10.
3. As for the mysteries of the Gospell, it is probable, that the maine heads of salvation of the Elect by Christ, they knew it shortly after the creation, else how could they discharge the guardianship of the Elect, if they knew nothing of their salvation? It was their function to minister to them that should be heires of salvation: and they did often attend upon Christ as the Saviour of the Church, when he appeared: yet the severall branches and determinations, and the circumstances of time, and their employments, or the persons in severall ages that should be called, (as for example, the calling of the Gentiles) or the like things, that concerned either their ministeries, or the mysteries of Christ, they did not know by nature, but by grace of revelation after, Eph. 3.10.
4. For the thoughts of men, I must distinguish: some thoughts are so secret and still in the mind, as they make no impression upon the body at all: some thoughts are so boiling and working, that either by gestures, or by the impressions of some affections raised by them, they leave some print upon the body. The first kind God only knows: of the second kind a wise man will know much by guess, much more the Angels of God.
4. For the thoughts of men, I must distinguish: some thoughts are so secret and still in the mind, as they make no impression upon the body at all: some thoughts are so boyling and working, that either by gestures, or by the impressions of some affections raised by them, they leave some print upon the body. The first kind God onely knowes: of the second kind a wise man will know much by ghesse, much more the Angels of God.
5. Lastly, as for things to come, they must be considered either as they hang in their causes necessarily, or probable in nature, or as they are expressed in the prophesies of Scripture, or as they are secret in the counsel of God. Things to come of the first two kinds the Angels do know respectively. The third sort only God knows.
5. Lastly, as for things to come, they must be considered either as they hang in their causes necessarily, or probable in nature, or as they are expressed in the prophesies of Scripture, or as they are secret in the counsell of God. Things to come of the first two kinds the Angels doe know respectively. The third sort onely God knowes.
Thus briefly of the nature, account, affections, and knowledge of the Angels.
1The main use of all is that which is here intended, viz. that the desire of these noble creatures should encourage and settle us in the assurance and estimation of the grace brought us in the Gospel.
1The maine use of all is that which is here intended, viz. that the desire of these noble creatures should incourage and settle us in the assurance and estimation of the grace brought us in the Gospell.
Thus of the 12. verse, and so of the first part, viz. matter of Consolation: The matter of Exhortation follows to verse 8. of Chap. 3.
Thus of the 12. verse, and so of the first part, viz. matter of Consolation: The matter of Exhortation followes to verse 8. of Chap. 3.
Hitherto of the first main point of the doctrine of this Epistle, viz. matter of Consolation. Now follows the second, viz. matter of Exhortation, from ver. 13. of this Chap. to ver. 8. of Chap. 3.
HItherto of the first maine point of the doctrine of this Epistle, viz. matter of Consolation. Now followes the second, viz. matter of Exhortation, from ver. 13. of this Chap. to ver. 8. of Chap. 3.
The Exhortation is twofold, general and special: general, concerning such duties as belong to all Christians as they are Christians, to ver. 13. of Chap. 2. special, concerning particular duties, as they stand in special relation to others, ver. 13. of Chap. 2. to ver. 8. of Chap. 3.
The Exhortation is twofold, generall and speciall: generall, concerning such duties as belong to all Christians as they are Christians, to ver. 13. of Chap. 2. speciall, concerning particular duties, as they stand in speciall relation to others, ver. 13. of Chap. 2. to ver. 8. of Chap. 3.
The general Exhortation is likewise twofold: For either it concerns the matter of holiness in this Chap. or the means of holiness, Chap. 2.1. to 13.
The generall Exhortation is likewise twofold: For either it concerns the matter of holinesse in this Chap. or the meanes of holinesse, Chap. 2.1. to 13.
In these words, and the rest that follow to the end of this Chapter, two things may be noted. First, the things to which he doth exhort. Secondly, the reasons, by which he doth enforce this Exhortation.
The things to which he doth exhort are three.
1. The first concerns the renovation of the mind: gird up the loins of your mind. 2. The second concerns the moderation of life, Be sober. 3. The third the confirmation of hope, Trust perfectly, &c.
1. The first concernes the renovation of the minde: gird up the loines of your minde. 2. The second concernes the moderation of life, Be sober. 3. The third the confirmation of hope, Trust perfectly, &c.
The reasons are six, taken 1. From the image of God, ver. 14, 15, 16. 2. From the judgement of God, ver. 17. 3. From the redemption in Christ, ver. 18. to 22. 4. From the relation to the godly, ver. 22. 5. From the immortality of the soul, ver. 23. 6. From the immortality of the body, ver. 24, 25.
The reasons are sixe, taken 1. From the image of God, ver. 14, 15, 16. 2. From the judgement of God, ver. 17. 3. From the redemption in Christ, ver. 18. to 22. 4. From the relation to the godly, ver. 22. 5. From the immortality of the soule, ver. 23. 6. From the immortality of the body, ver. 24, 25.