A17385:381
A17385:381
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.
17. The impurity of the Priests mentioned verses 7, 8. might prefigure the impurity of the Jewish Priests, till they were washed by conversion from their sin in killing Christ, of whose conversion is mentioned Act. 6. But rather hereby may be gathered, as the Apostle doth gather it, the great excellency of Christs Priesthood above all those legal Priests. For they in their solemnest sacrifices were impure themselves, and needed cleansing but Christ was not so, Heb. 10.
17. The impurity of the Priests mentioned verses 7, 8. might prefigure the impurity of the Jewish Priests, till they were washed by conversion from their sinne in killing Christ, of whose conversion is mentioned Act. 6. But rather hereby may be gathered, as the Apostle doth gather it, the great excellency of Christs Priesthood above all those legall Priests. For they in their solemnest sacrifices were impure themselves, and needed cleansing but Christ was not so, Heb. 10.
Quest. How could the Priests be made unclean by that, which did purify the people? Answ. Uncleanness was two ways contracted. 1. First by the foulness of the things touched, and so he that touched a dead corps was unclean. 2. Secondly by the unworthiness of the man touching, and so it was here: He must profess himself unworthy to touch so sacred an expiation; we had need to take time even till the evening to humble our souls, and bewail our unworthiness of the blood of Christ.
Quest. How could the Priests be made uncleane by that, which did purifie the people? Answ. Uncleanenesse was two wayes contracted. 1. First by the foulenesse of the things touched, and so he that touched a dead corps was uncleane. 2. Secondly by the unworthinesse of the man touching, and so it was here: He must professe himselfe unworthy to touch so sacred an expiation; we had need to take time even till the evening to humble our soules, and bewaile our unworthinesse of the blood of Christ.
18. Now after the death of the Heifer, it is said Verse 9. that a man that is clean, must gather up the ashes of the Heifer, and lay them up without the Camp in a clean place. This man, that is clean, is the Gentile purified by faith (For this is after the death of Christ) The gathering of the ashes is the applying of the merits of Christ, and laying hold of the mysteries of his kingdom. The laying up of the ashes imports the Christians accounts of Christs merits, as his chief treasure: The clean place is the clean heart, for the merits of Christ belong not to all Gentiles, but to such as have a clean heart, and will keep the mystery of faith in a pure conscience. Without the Camp notes the native condition of the Gentiles, who were without the law: strangers from the common-wealth of Israel, and from the covenant of promise, without sacrifices, and out of the Synagogue of the Jews.
18. Now after the death of the Heifer, it is said Verse 9. that a man that is cleane, must gather up the ashes of the Heifer, and lay them up without the Campe in a cleane place. This man, that is cleane, is the Gentile purified by faith (For this is after the death of Christ) The gathering of the ashes is the applying of the merits of Christ, and laying hold of the mysteries of his kingdome. The laying up of the ashes imports the Christians accounts of Christs merits, as his chiefe treasure: The cleane place is the cleane heart, for the merits of Christ belong not to all Gentiles, but to such as have a clean heart, and will keepe the mystery of faith in a pure conscience. Without the Campe notes the native condition of the Gentiles, who were without the law: strangers from the common-wealth of Israel, and from the covenant of promise, without sacrifices, and out of the Synagogue of the Jewes.
19. These ashes are kept for the congregation; to note, that there shall never be want of merit to any Christian, to any member of the congregation of Christ: when he saith, it is to make a water of separation, it notes, what our sins bring upon us by nature, we are separate and cast out of Gods sight, and need the blood of Christ to recover us from our separation. This water was made of the ashes of the Heifer, and running water, to note, that after separation, to cleanse us again we must be sprinkled with a water made of the ashes of Christs merits, and the water of the grace of the holy Spirit of God: This is the perpetual way of purification for sin, and in that it must be sprinkled upon us with Hyssop, it notes, that we can have no comfort either of the merits of Christ, or the grace of the Spirit, without the hyssop of true mortification.
19. These ashes are kept for the congregation; to note, that there shall never be want of merit to any Christian, to any member of the congregation of Christ: when he saith, it is to make a water of separation, it notes, what our sins bring upon us by nature, we are separate and cast out of Gods sight, and need the blood of Christ to recover us from our separation. This water was made of the ashes of the Heifer, and running water, to note, that after separation, to cleanse us again we must be sprinkled with a water made of the ashes of Christs merits, and the water of the grace of the holy Spirit of God: This is the perpetuall way of purification for sin, and in that it must be sprinkled upon us with Hyssop, it notes, that we can have no comfort either of the merits of Christ, or the grace of the Spirit, without the hyssop of true mortification.
20. He that gathereth the ashes, must wash his clothes and be unclean, till the Even: to note, that even the nearer a Christian comes to the merits of Christ, the more he is affected with the sense of his own uncleanness, he that hath the strongest faith doth most wash his clothes, yea he retains the sense of his uncleanness till Even, that is, till death, as some interpret it.
20. He that gathereth the ashes, must wash his clothes and be uncleane, till the Even: to note, that even the neerer a Christian comes to the merits of Christ, the more he is affected with the sense of his owne uncleanenesse, he that hath the strongest faith doth most wash his clothes, yea he retaines the sense of his uncleanenesse till Even, that is, till death, as some interpret it.
Thus much of the sprinkling of the blood of the Heifer.
The Lamb for the Passover is Christ the lamb of God: the blood is the blood of Christ.
The Lambe for the Passeover is Christ the lambe of God: the blood is the blood of Christ.
The sprinkling of the blood is the application of the blood of Christ.
The sprinkler is the Minister.
The hyssop wherewith it is sprinkled, is the word of mortification.
The people are the faithful.
The people are the faithfull.
The house is the soul of man.
The house is the soule of man.
The doors of the house are the ears, eyes, and mouth of man.
The doores of the house are the eares, eyes, and mouth of man.
In the narration of the sprinkling of blood used at the ratification of the covenant:1 The sense of the most things may be briefly touched.