A17385:466
A17385:466
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.
In all these we, that are younger brothers, should learn, how to order our selves aright toward God. If we call God father, we should do the works of our father, and never desire to be longer reputed the children of God, then by our works we could show our generation to be of God by resembling his holiness. And for patience and humility, we are specially charged with it by Christ, even to learn of him to be lowly and meek, and it is a great shame for us to make so much ado about our crosses, when we consider ⟨p. 32⟩the patience of Christ, or to think it much if we be not heard in our prayers at the first, or as we would have it in the letter of our desires, when we observe the carriage herein of God towards Christ the son of his love.
In all these we, that are yonger brothers, should learne, how to order our selves aright toward God. If we call God father, we should do the works of our father, and never desire to be longer reputed the children of God, then by our workes we could shew our generation to be of God by resembling his holinesse. And for patience and humility, we are specially charged with it by Christ, even to learne of him to be lowly and meeke, and it is a great shame for us to make so much adoe about our crosses, when we consider ⟨p. 32⟩the patience of Christ, or to thinke it much if we bee not heard in our prayers at the first, or as we would have it in the letter of our desires, when we observe the cariage herein of God towards Christ the son of his love.
And as this doctrine doth instruct, so it doth comfort, and that especially three ways: 1. For first it may comfort us against all the difficulties of sanctification, and against all the power of Satan. For as this doctrine tells us, that Christ is the son of God, so other Scripture doth assure us, that he will mightily prove himself to be the son of God by the spirit of sanctification, showing his power in throwing down and dissolving qthe works of the Devil. 2. Secondly, it may comfort us in all our suits to God. For as by other Scriptures we know, that Christ is our advocate and hath taken upon him to present our prayers to God: so by this doctrine we may gather the success. We are sure to speed well, when we have the Kings son to put up our petitions, and the rather because Christ doth desire to show his greatness with his Father by obtaining our requests at his hands. For thereby the Father is glorified in his son, and God loves us so much the better, because we love Christ, and believe, that he came from his Father, and show it by using rhim as our Mediator: and indeed what need we any other to the King, then the Kings son. And thirdly, it may comfort us in respect of the hope of preferment by his service: we cannot serve a more honourable Lord. Many times if we serve earthly Princes, they may neglect us. For we seldom see all the followers of the greatest Princes come to preferment: but if Princes on earth were never so honourable, that they did purpose to exalt every one of their servants, yet under that hope men may consume all their means, and in the end die beggars, because the Prince may dye, before they get their preferment; but it is not so with Christians in their service of Christ. For as for greatness he is the King of all kings, and himself Lord of all lords ▪ so for well, he never neglected any, that served in truth and sincerity, and besides he cannot die. For he hath life in himself, and therefore blessed are they, that serve him, and trust in his goodness. For he ever liveth to make request for […] have ••tten them to himself, that where he is, there they may be also.
And as this doctrine doth instruct, so it doth comfort, and that especially three wayes: 1. For first it may comfort us against all the difficulties of sanctification, and against all the power of Satan. For as this doctrine tells us, that Christ is the son of God, so other Scripture doth assure us, that he will mightily prove himselfe to be the son of God by the spirit of sanctification, shewing his power in throwing downe and dissolving qthe workes of the Devill. 2. Secondly, it may comfort us in all our suits to God. For as by other Scriptures we know, that Christ is our advocate and hath taken upon him to present our prayers to God: so by this doctrine we may gather the successe. We are sure to speed well, when we have the Kings son to put up our petitions, and the rather because Christ doth desire to shew his greatnesse with his Father by obtaining our requests at his hands. For thereby the Father is glorified in his son, and God loves us so much the better, because wee love Christ, and beleeve, that he came from his Father, and shew it by using rhim as our Mediator: and indeed what need we any other to the King, then the Kings son. And thirdly, it may comfort us in respect of the hope of preferment by his service: we cannot serve a more honourable Lord. Many times if we serve earthly Princes, they may neglect us. For we seldome see all the followers of the greatest Princes come to preferment: but if Princes on earth were never so honourable, that they did purpose to exalt every one of their servants, yet under that hope men may consume all their meanes, and in the end die beggers, because the Prince may dye, before they get their preferment; but it is not so with Christians in their service of Christ. For as for greatnesse he is the King of all kings, and himselfe Lord of all lords ▪ so for well, he never neglected any, that served in truth and sincerity, and besides he cannot die. For hee hath life in himselfe, and therefore blessed are they, that serve him, and trust in his goodnesse. For he ever liveth to make request for 〈…〉 have ••tten them to himselfe, that where hee is, there they may be also.
Thus of the manner of propounding: The places or arguments of Consolation follow. The first is taken from their regeneration, which is amplified here, 1. by the impulsive cause, the abundant mercy of God: 2. by the effect, a lively hope: 3. by the cause of merit, or efficacy, the resurrection of Jesus Christ.
Thus of the maner of propounding: The places or arguments of Consolation follow. The first is taken from their regeneration, which is amplified here, 1. by the impulsive cause, the abundant mercy of God: 2. by the effect, a lively hope: 3. by the cause of merit, or efficacy, the resurrection of Iesus Christ.
1Two things may be noted from the coherence: 1. the necessity of the new birth: 2. the honour of it. The necessity, in that it is so chained and linked, that it is apparent, we can no way have smercy from God, nor glory in heaven, unless we be borne again. 2. The honour of it may appear, in that it is a work, that stands in relation to the mercy of God, the glory of heaven,3 the resurrection of Christ, the power of God, &c. all which belong to this admirable work of the new birth.
1Two things may be noted from the coherence: 1. the necessity of the new birth: 2. the honor of it. The necessity, in that it is so chained and linked, that it is apparant, we can no way have smercy from God, nor glory in heaven, unlesse we be borne againe. 2. The honor of it may appeare, in that it is a worke, that stands in relation to the mercy of God, the glory of heaven,3 the resurrection of Christ, the power of God, &c. all which belong to this admirable worke of the new birth.
In the handling of these words, I consider of them, as they lye in order, and so here are four general heads of doctrine to be thought of, 1. The mercy of God. 2. The regeneration of man. 3. A lively hope. 4. The resurrection of Christ Jesus.
In the handling of these words, I consider of them, as they lye in order, and so here are foure generall heads of doctrine to be thought of, 1. The mercy of God. 2. The regeneration of man. 3. A lively hope. 4. The resurrection of Christ Jesus.
Which according to his abundant mercy, &c.
1The main proposition is, that there is abundance of mercy in God, he is full of compassion, and of great mercy this mercy is over all his works: It is so great, it cannot be expressed. uThe clouds may commend the extent of his faithfulness, and the mountains may shadow out his righteousness, and the deeps resemble his judgements: but who, or what can express the excellency ⟨p. 33⟩of his goodness? It cannot be fully discerned any way, but in heaven.
1The main proposition is, that there is abundance of mercy in God, he is full of compassion, and of great mercy this mercy is over all his workes: It is so great, it cannot be expressed. uThe clouds may commend the extent of his faithfulnesse, and the mountaines may shadow out his righteousnesse, and the deepes resemble his judgements: but who, or what can expresse the excellencie ⟨p. 33⟩of his goodnesse? It cannot be fully discerned any way, but in heaven.
Gods mercy is abundant: 1. In the fountain in himself,1 there is an Ocean of mercy in God: It is infinite in him, as his nature is; yea it is his nature it self to be so: 2. In the streams, and that either generally considered,2 and so it flows to all the creatures reasonable and unreasonable, good and bad, *The whole earth is full of his goodness: or more specially, as it flows to the faithful. Now Gods mercy is abundant to the faithful 3. ways: 1. In the kinds of mercy:4 for the Lord xcompasseth them about with variety of all sorts of mercy. 2. In the extent of mercy: He did not spend all his mercy on David, or Abraham, or the like: but he keeps and reserves mercy for thousands, even for all the thousands in all ages, that believe ywith faithful Abraham, and will zhear and do all Gods will with obedient David: He is plenteous in mercy to all that call upon him a3. In the continuance of mercyb: for his mercy is as himself everlasting: and it must needs appear to be so, that God is wonderful abundant in mercy, because it is he, that is the father cof all the mercy in the world, and it is he, that requireth mercy in men.
Gods mercy is abundant: 1. In the fountaine in himselfe,1 there is an Ocean of mercy in God: It is infinite in him, as his nature is; yea it is his nature it selfe to be so: 2. In the streames, and that either generally considered,
The use that may be made of the meditation of Gods abundance of mercy, may be both for instruction, and consolation. 1. For instruction two ways principally: For first it may teach us therefore to run unto God in all misery, to seek, desire, pray for, dwait for, and trust upon his mercy: Here is enough, and therefore woe unto us, if we will not seek it, when it may thus plentifully be had: Our confusion is just, if we neglect and forsake our own mercy, it being opened and offered in such plenty: and secondly, this should teach us, how to show mercy, even to do it in all possible abundance, both for continuance, and extent, and for all the kinds both of corporal and spiritual mercies: for we should be emerciful, as our heavenly father is merciful.
The use that may be made of the meditation of Gods abundance of mercy, may be both for instruction, and consolation. 1. For instruction two wayes principally: For first it may teach us therefore to run unto God in all misery, to seeke, desire, pray for, dwaite for, and trust upon his mercy: Here is enough, and therefore woe unto us, if we will not seeke it, when it may thus plentifully be had: Our confusion is just, if we neglect and forsake our owne mercy, it being opened and offered in such plenty: and secondly, this should teach us, how to shew mercy, even to doe it in all possible abundance, both for continuance, and extent, and for all the kindes both of corporall and spirituall mercies: for we should bee emercif•ll, as our heavenly father is mercifull.
But especially this doctrine is intended for the singular comfort of all humble, and godly Christians; and how can it but be comfortable, if they consider, how exceeding abundant it is, […] i•, how •••der his pity is, how full his goodness is, how constant and large his treasures of grace are, how slow he is to anger, how willing he is to forgive all sorts of sins, yea and to multiply pardon toof: how he passeth by transgression, and taketh away iniquity, how wonderfully he is pleased in himself with showing mercy, and how he quieteth himself, and rests in his love.
But especially this doctrine is intended for the singular comfort of all humble, and godly Christians; and how can it but be comfortable, if they consider, how exceeding abundant it is, 〈…〉 i•, how •••der his pitty is, how full his goodnesse is, how constant and large his treasures of grace are, how slow he is to anger, how willing he is to forgive all sorts of sinnes, yea and to multiply pardon toof: how he passeth by transgression, and taketh away iniquity, how wonderfully he is pleased in himselfe with sh•wing mercy, and how he quieteth himselfe, and rests in his love.
Ob. But some man may say, that this is a doctrine of liberty.1
Answ. It is not: For this doctrine is restrained for that;1 both if we respect godly men, and if we respect wicked men. If we respect godly men:2 It is certain, that though the Lord will not deny his mercy, or take away his goodness from them; yet if they break his commandments, he will visit them with the rodg, and make them to know by his strokes, how bitter • thing it is to abate of their care to fear, and serve God: 1. And for wicked men, it is wonderful clear, that the Lord for all this goodness in himself, or unto good men, will not by any means hclear the wicked. If they bless their hearts against his threatenings, he will not be merciful to themi: It is true, that power and mercy belongeth to God; yet it is as true, that khe will give to every man according to his work: they only shall find lmercy, that confess and forsake their sins: while they mfollow foolish vanities they forsake their own mercies: nHe that made them will not pity them, and he that formed them, will not have mercy upon them: God is gracious, and merciful, slow to anger, &c. but it is only to such, as turn to him with fasting, weeping, and mourningo.
Answ. It is not: For this doctrine is restrained for that;1
1Answ. Yes, he doth: but deceive not thy self, he doth not show them this mercy to forgive their sins, or save their souls: and that thou mayest know distinctly, what mercy God doth show, I will instance in one only place of Scripture,2 and that is the 9. of Nehemiah: for there thou mayest see, what mercy the Lord showed to the wicked and rebellious Israelites. To omit the extraordinary: he gave them good laws, ver. 13. and made known to them his holy sabbaths, ver. 14. and forsook them not, when they dealt proudly against him, ver. 16, 17. and gave his good spirit to instruct them, ver. 20. and for a long time multiplied his outward blessings upon them, ver. 21, 25. and when they wrought great provocations he sent them enemies to afflict them, ver. 26, 27. and when they cried sent them Saviours to deliver them, ver. 27. and after often revoltings, he was often entreated, ver. 28. and did withhold his worst and consuming judgements for a long time, ver. 30, 31. these and such like mercies, the Lord may, and doth show to wicked men.
1Answ. Yes, he doth: but deceive not thy selfe, he doth not shew them this mercy to forgive their sins, or save their soules: and that thou mayest know distinctly, what mercy God doth shew, I will instance in one onely place of Scripture,2 and that is the 9. of Nehemiah: for there thou maist see, what mercy the Lord shewed to the wicked and rebellious Israelites. To omit the extraordinary: he gave them good lawes, ver. 13. and made known to them his holy sabbaths, ver. 14. and forsooke them not, when they dealt proudly against him, ver. 16, 17. and gave his good spirit to instruct them, ver. 20. and for a long time multiplied his outward blessings upon them, ver. 21, 25. and when they wrought great provocations he sent them enemies to afflict them, ver. 26, 27. and when they cryed sent them Saviours to deliver them, ver. 27. and after often revoltings, he was often intreated, ver. 28. and did withhold his worst and consuming judgements for a long time, ver. 30, 31. these and such like mercies, the Lord may, and doth shew to wicked men.
Hath begotten us again, &c.]
Hath begotten us againe, &c.]
Hitherto of the mercy of God: now it follows, that I should entreat of the regeneration of man. As for the necessity, and honour of the work of the new birth, I have touched it before; I only here propound three things to be considered of: 1. The means: 2. The lets: and 3. the signs of the new birth.
Hitherto of the mercy of God: now it followes, that I should intreat of the regeneration of man. As for the necessity, and honor of the worke of the new birth, I have touched it before; I onely here propound three things to be considered of: 1. The meanes: 2. The lets: and 3. the signes of the new birth.