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A commentary upon the three first chapters of the first Epistle general of St.…A commentary upon the three first chapters of the first Epistle generall of St.…

Name: A commentary upon the three first chapters of the first Epistle general of St.…
Author: Nicholas Byfield

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.

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2. The second is simplicity, or holy harmlessness, as it is opposed to fraud, and fleshly wisdom, and shows it self in a plain and evident desire to do what God requires, though it be never so much scorned in the world, 2 Cor. 11.3 . & 1.12.

2. The second is simplicity, or holy harmlesnesse, as it is opposed to fraud, and fleshly wisdome, and shews it selfe in a plaine and evident desire to doe what God requires, though it be never so much scorned in the world, 2 Cor. 11.3 . & 1.12.

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3. The third is preciseness or circumspection, making conscience of lesser sins as well as greater, and avoiding the appearances and occasions of evils, as well as the evils themselves, Eph. 5.15.

3. The third is precisenesse or circumspection, making conscience of lesser sins as well as greater, and avoiding the appearances and occasions of evils, as well as the evils themselves, Eph. 5.15.

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4. Conversation in heaven, which is so to use the world, as to let our hearts still run upon God and his Kingdom, directing all our actions some way to further that end, Phil. 3.20.

4. Conversation in heaven, which is so to use the world, as to let our hearts still run upon God and his Kingdome, directing all our actions some way to further that end, Phil. 3.20.

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5. Meekness of wisdom, which is showed by lowliness, and not being wise in our selves, but doing good in a continued sense of our own vileness and unworthiness, to do any service to God or man, Jam. 3.13. This is called a conversation with fear, 1 Pet. 3.2. & ver. 16.

5. Meeknesse of wisdome, which is shewed by lowlinesse, and not being wise in our selves, but doing good in a continued sense of our own vilenesse and unworthinesse, to doe any service to God or man, Iam. 3.13. This is called a conversation with feare, 1 Pet. 3.2. & ver. 16.

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6. Constancy, Phil. 1.27.

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7. The affections of godliness, or well-doing, or zeal, Tit. 2.14.

7. The affections of godlinesse, or well-doing, or zeale, Tit. 2.14.

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Verse 16. Because it is written, be ye holy as I am holy.

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THE first argument no enforce the exhortation ver. 13. is taken from the image of God in us: and this reason is propounded in the first words of ver. 14. and expounded in the two former verses and this, and that two ways: 1. By a description of the image of God in us, ver. 14, 15.2. By the proof in this verse. In this proof two things are to be observed: 1. Whence the proof is taken, As it is written. 2. What is alleged, viz. Be ye holy, as I am holy.

THE first argument no inforce the exhortation ver. 13. is taken from the image of God in us: and this reason is propounded in the first words of ver. 14. and expounded in the two former verses and this, and that two waies: 1. By a description of the image of God in us, ver. 14, 15.2. By the proofe in this verse. In this proofe two things are to be observed: 1. Whence the proofe is taken, As it is written. 2. What is alledged, viz. Be ye holy, as I am holy.

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The meaning is, that we stand bound to show regard of our conformity to God in holiness: for this was long since required in the written word of God, that we should be holy, as God is holy. And first then concerning the Scripture, from whence the proofs of doctrine are fetched.

The meaning is, that we stand bound to shew regard of our conformity to God in holinesse: for this was long since required in the written word of God, that wee should be holy, as God is holy. And first then concerning the Scripture, from whence the proofes of doctrine are fetched.

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Here I consider, 1. Of the use of the Scriptures in general for proof of doctrine. 2. Of the Scripture of the Old testament from whence this proof is fetched.

Here I consider, 1. Of the use of the Scriptures in generall for proofe of doctrine. 2. Of the Scripture of the Old •estament from whence this proofe is fetched.

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For the first: Proofs of doctrine are of three sorts. 1. From men as they are men. 2. From the senses. 3. From God. The first is not infallible: the second is infallible in some respects: the third is infallible simply & for ever. The testimonies of men work only opinion, as being but Arguments contingent and probable. The testimonies of the senses and of God work knowledge, or bring arguments necessary. Hence it is that the Prophets, and Christ, and the Apostles in their teaching amongst the people almost never use any testimonies of men in matters of religion; and when they do, it is chiefly for confutation of adversaries by their own writers.

For the first: Proofes of doctrine are of three sorts. 1. From men as they are men. 2. From the senses. 3. From God. The first is not infallible: the second is infallible in some respects: the third is infallible simply & for ever. The testimonies of men work onely opinion, as being but Arguments contengent and probable. The testimonies of the senses and of God work knowledg, or bring arguments necessary. Hence it is that the Prophets, and Christ, and the Apostles in their teaching amongst the people almost never use any testimonies of men in matters of religion; and when they doe, it is chiefly for confutation of adversaries by their owne writers.

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Now for the senses: they are internal, or external. Internal, and so there is a double testimony, 1. from the law of nature, 2. from the conscience. The external are seeing, hearing, tasting, &c. and the argument from them is from experience. The testimony of the senses is infallible in some respects, viz. as they are rightly ordered and guided.

Now for the senses: they are internall, or externall. Internall, and so there is a double testimony, 1. from the law of nature, 2. from the conscience. The externall are seeing, hearing, tasting, &c. and the argument from them is from experience. The testimony of the senses is in•allible in some respects, viz. as they are rightly ordered and guided.

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The testimony of God is either immediate, or mediate: God hath given an immediate testimony either by vision, or by voice. By vision either in in sleep, or in a certain ecstasy when men were awake: thus did he reveal his will often in the Old Testament; sometimes in the New, a• to Paul. By voice God testified either to particular persons, as when he gave answers to ⟨p. 125⟩the Priest, as some think wearing his Ephod; or else by public voice, as when from heaven he said, Mat. 3. This is my well-beloved Son, hear him.

The testimony of God is either immediate, or mediate: God hath given an immediate testimony either by vision, or by voice. By vision either in in sleep, or in a certaine extasie when men were awake: thus did he reveale his will often in the Old Testament; sometimes in the New, a• to Paul. By voice God testified either to particular persons, as when he gave answers to ⟨p. 125⟩the Priest, as some think wearing his Ephod; or else by publike voice, as when from heaven he said, Mat. 3. This is my welbeloved Son, heare him.

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The testimony God hath given by means is threefold. 1. By his Sonne. 2. By his servants the Prophets and Apostles by word of mouth. 3. By the Scriptures: and of this here.

The testimony God hath given by meanes is threefold. 1. By his Sonne. 2. By his servants the Prophets and Apostles by word of mouth. 3. By the Scriptures: and of this here.

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Now concerning the proof of doctrine in Scripture, we must observe: 1. That the testimony of God only is authentical. 2. That a divine testimony now adays is no where to be had, but in the Scripture. 3. The testimony of Scripture is sufficient for all things needful to salvation, 2 Tim. 3. 4. That we, both Ministers and people, should have recourse to the Scriptures for warrant for what we teach, believe, or do: For if Christ and the Apostles, men privileged from error, do yet for honours sake allege the testimony of Scripture; then much more ought we to have recourse to what is written, seeing we can have no assurance that we err not, but as we are warranted by the Word. Thus of the first point.

Now concerning the proofe of doctrine in Scripture, we must observe: 1. That the testimony of God onely is authenticall. 2. That a divine testimony now adaies is no where to be had, but in the Scripture. 3. The testimony of Scripture is sufficient for all things needfull to salvation, 2 Tim. 3. 4. That we, both Ministers and people, should have recourse to the Scriptures for warrant for what we teach, beleeve, or doe: For if Christ and the Apostles, men priviledged from error, doe yet for honors sake alledge the testimony of Scripture; then much more ought we to have recourse to what is written, seeing we can have no assurance that we erre not, but as wee are warranted by the Word. Thus of the first point.

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Now for the second point: Inasmuch as the proofs are taken out of the Old Testament, it shows the wonderful harmony and agreement between the Scriptures of the Old and New Testament; and that the Old Testament is to be acknowledged of equal authority with the New. Hence it i•, that the quotations of authorities out of the Old Testament are so frequent: for there are above 260. places of the Old Testament cited in the New; so as there is almost no point of doctrine needful to salvation, but the harmony of the Old Testament and the New is expressed: yea hence it is, that there are very few books of the Old Testament, but they are cited in the New: amongst the historical books, I except Judges, Ruth, Ezra, Nehemiah, and Esther: amongst the Prophets I except Obadiah and Nahum: amongst the dogmatical books I except Ecclesiastes and Canticles: else proofs are taken out of all the rest, and very frequent out of many of them, as the Psalms are cited 53 times, Genesis 42 times, Isaiah 46 times: and so I might note of the rest.

Now for the second point: Inasmuch as the proofes are taken out of the Old Testament, it shewes the wonderfull harmony and agreement between the Scriptures of the Old and New Testament; and that the Old Testament is to be acknowledged of equall authority with the New. Hence it i•, that the quotations of authorities out of the Old Testament are so frequent: for there are above 260. places of the Old Testament cited in the New; so as there is almost no point of doctrine needfull to salvation, but the harmony of the Old Testament and the New is exprest: yea hence it is, that there are very few bookes of the Old Testament, but they are cited in the New: amongst the historicall bookes, I except Iudges, Ruth, Ezra, Nehemiah, and Hester: amongst the Prophets I except Obadiah and Nahum: amongst the dogmaticall books I except Ecclesiastes and Canticles: else proofes are taken out of all the rest, and very frequent out of many of them, as the Psalmes are cited 53 times, Genesis 42 times, Esay 46 times: and so I might note of the rest.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Verse 16. Because it is written, be ye holy as I am holy.