A17385:1335
A17385:1335
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.
Sol. Woe to him that gives his neighbour drink, Hab. 2.15.
Ob. But I never made any man drunk, nor do I drink much.
Ob. But I never made any man drunk, nor doe I drink much.
Sol. He is accursed, that eateth and drinketh with the drunken, that companieth with them, Mat. 24.49.
1Use 1. For drunkards to beware and take heed, and if it be possible to get out of the snare of the devil; especially let those monsters be warned, 1. that are usually drunk: 2. that take a pride in drinking, Isaiah 28.1. Secondly, for masters of families to restrain these abuses, and to this end, 1. to restrain the liberties of their buttery and cellars: 2. to restrain their v•ry going to drinking houses, or else to cast them out of their houses, Psal. 101. Thirdly, for Church-wardens and Justices of Peace to see the reformation of this, to search and inquire from day to day, and especially to look to the houses that entertain such, else they are guilty of all the drunkenness, and filthiness is committed without punishment. Lastly, if the Lord have kept, any of us from this vice, be thankful, and show our subjection also in the former rules.
1Vse 1. For drunkards to beware and take heed, and if it be possible to get out of the snare of the devill; especially let those monsters be warned, 1. that are usually drunke: 2. that take a pride in drinking, Esay 28.1. Secondly, for masters of families to restraine these abuses, and to this end, 1. to restrain the liberties of their buttery and cellers: 2. to restrain their v•ry going to drinking houses, or else to cast them out of their houses, Psal. 101. Thirdly, for Church-wardens and Justices of Peace to see the reformation of this, to search and inquire from day to day, and especially to looke to the houses that entertaine such, else they are guilty of all the drunkennesse, and filthinesse is committed without punishment. Lastly, if the Lord have kept, any of us from this vice, be thankfull, and shew our subjection also in the former rules.
Trust perfectly on the grace which is to be brought unto you in the revelation of Jesus Christ.
Trust perfectly on the grace which is to be brought unto you in the revelation of Iesus Christ.
The third thing he exhorts unto is hope, and trust in God, which is amplified by the manner and measure, trust perfectly: and secondly, by the object, viz. the grace which is to be brought at the revelation of Christ: which is forgiveness of all sins, and eternal salvation of our souls, which is called the hope of eternall•life, Tit. 1.2.
The third thing he exhorts unto is hope, and trust in God, which is amplified by the manner and measure, trust perfectly: and secondly, by the object, viz. the grace which is to be brought at the revelation of Christ: which is forgivenesse of all sinnes, and eternall salvation of our soules, which is called the hope of eternall•life, Tit. 1.2.
Hope it self is one of the three principal graces: Faith, Hope, and Charity comprehends the substance of all holiness; but of hope in it self, I have considered of it in the notes upon the third verse: it is the manner, and the object is here to be considered. But first I note briefly some things from the coherence, in that he first requireth girding up of the mind, and sobriety of life, and then adds the perfection of our hope in God for salvation; we may observe,
Hope it selfe is one of the three principall graces: Faith, Hope, and Charity comprehends the substance of all holinesse; but of hope in it selfe, I have considered of it in the notes upon the third verse: it is the manner, and the object is here to be considered. But first I note briefly some things from the coherence, in that he first requireth girding up of the mind, and sobriety of life, and then addes the perfection of our hope in God for salvation; wee may observe,
First, that a sober and temperate life is not enough to salvation; one may be free from drunkenness, and excess in gaming, and voluptuousness, and yet be in a miserable case: we must get faith and hope also; as he said of peace Heb. 12.14. so may I say of sobriety.
First, that a sober and temperate life is not enough to salvation; one may be free from drunkennesse, and excesse in gaming, and voluptuousnesse, and yet be in a miserable case: wee must get faith and hope also; as hee said of peace Heb. 12.14. so may I say of sobriety.
Secondly, that unless we order our minds, and moderate our lives, we cannot ever attain to establishment of our hope of a better life.
Secondly, that unlesse we order our minds, and moderate our lives, wee cannot ever attaine to establishment of our hope of a better life.
Thirdly, yea he teacheth us herein not to rest in the present gain of godliness, as to look upon the present grace, but still to hasten to the grace that is yet to be revealed. True grace should not so satisfy us, as to make us neglect the expectation and desire of heaven.
Thirdly, yea he teacheth us herein not to rest in the present gaine of godlinesse, as to looke upon the present grace, but still to hasten to the grace that is yet to be revealed. True grace should not so satisfie us, as to make us neglect the expectation and desire of heaven.
Thus much for the coherence.
But yet the main doctrine that the Apostle persuades unto, is, that we should seriously labour to perfect our trust and hope of a better life; that we should not be quiet, till we had established our hearts in the assurance of it. Being converted, God would have us set our selves, as it were, wholly after heaven. For the explanation of this doctrine, I consider, 1. What it is to trust perfectly on the grace of God. 2. Why we should be so constant and confident in it. 3. How we should show it, that we do trust perfectly. 4. What we may do to attain this assurance, &c.
But yet the maine doctrine that the Apostle perswades unto, is, that wee should seriously labour to perfect our trust and hope of a better life; that we should not be quiet, till we had established our hearts in the assurance of it. Being converted, God would have us set our selves, as it were, wholy after heaven. For the explanation of this doctrine, I consider, 1. What it is to trust perfectly on the grace of God. 2. Why we should be so constant and confident in it. 3. How we should shew it, that we doe trust perfectly. 4. What we may doe to attaine this assurance, &c.
For the first: To trust perfectly, is
1. To hope and trust upon it sincerely, and that hath two things in it:1 For §1first it is to trust upon it without hypocrisy. 2. To trust upon it without profaneness. Without hypocrisy we trust upon eternal life, when we do it not only in words, or in show, but when we do it not without warrant from Gods promises. Many men are confident of their salvation, but alas it is but in show or in words only; for their own hearts believe it not, or if they do, they hope upon unknown means without any ground of warrant from the Word. 3. To hope without profaneness, is to bring such a trust as is joined with a care of holiness of life; care of such a conversation, a• may some way become the glory we look for. It is not to turn the grace of God •nto wantonness, or to make the doctrine of our salvation by Christ a doctrine of liberty for the flesh.
1. To hope and trust upon it sincerely, and that hath two things in it:1 For §1first it is to trust upon it without hypocrisie. 2. To trust upon it without prophanenesse. Without hypocrisie we trust upon eternall life, when wee doe it not onely in words, or in shew, but when we doe it not without warrant from Gods promises. Many men are confident of their salvation, but alas it is but in shew or in words onely; for their owne hearts beleeve it not, or if they doe, they hope upon unknowne meanes without any ground of warrant from the Word. 3. To hope without prophanenesse, is to bring such a trust as is joyned with a care of holinesse of life; care of such a conversation, a• may some way become the glory we looke for. It is not to turne the grace of God •nto wantonnesse, or to make the doctrine of our salvation by Christ a doctrine of liberty for the flesh.
2. To trust perfectly upon salvation is to get a full assurance of hope: it is to trust without wavering or doubtfulness.
2. To trust perfectly upon salvation is to get a full assurance of hope: it is to trust without wavering or doubtfulnesse.
3. It is to hope continually, to hope to the end, as some read it here It is to hope in all estates, whatsoever befalls us either internally or externally.
3. It is to hope continually, to hope to the end, as some reade it here It is to hope in all estates, whatsoever befals us either internally or externally.