A17385:470
A17385:470
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 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
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.
1For the first: the ordinary means, by which God doth beget us again, is the word preached, as these places do evidently show. Rom. 10. 14. 1 Pet. 1.23. 1 Cor. 1.21. Gal. 3.2. Isaiah 55.4.
1For the first: the ordinary meanes, by which God doth beget us againe, is the word preached, as these places doe evidently shew. Rom. 10. 14. 1 Pet. 1.23. 1 Cor. 1.21. Gal. 3.2. Esay 55.4.
1For the second: this great work is marvellously hindered, and that diversly: For first many men are seduced: seduced I say, either with hope of §1mercy howsoever, or with the colours of civill honesty and some good they do: or with pretence of after-repentance: or with the examples of wise, learned, and great men: or with prejudice conceited by reason of slanders cast upon such, as are converted: or with the common charity of the world, […], when they die: or with false opinions, as that men have all their regeneration by Baptism: or that reformation will prove an enemy to their credit, or profit, or contentment: or else, that they are as they should be, because they are better then they were, and have more liking of Sermons, or care of religion, or such like.
1For the second: this great worke is marvellously hindered, and that diversly: For first many men are seduced: seduced I say, either with hope of §1mercy howsoever, or with the colours of civill honesty and some good they doe: or with pretence of after-repentance: or with the examples of wise, learned, and great men: or with prejudice conceited by reason of slanders cast upon such, as are converted: or with the common charity of the world, 〈…〉, when they die: or with false opinions, as that men have all their regeneration by Baptisme: or that reformation will prove an enemy to their credit, or profit, or contentment: or else, that they are as they should be, because they are better then they were, and have more liking of Sermons, or care of religion, or such like.
Secondly, multitudes of men are senseless and ignorant, and through §2wretched inconsideration wear out their days without care or conscience: they never consider either the number, filth, or guilt of their sins: or the greatness and fierceness of Gods wrath and threatenings against their sins: or of the certainty and dreadfulness of the vengeance to come: or of the nearness of death, or terror of judgement: nor consider they, the very effects of sin, that are already upon them, they perceive not their death in sin, and the sleep of their conscience; and the inefficacy of all Gods ordinances, and the absence of Gods spirit, and the impotency of all the faculties of their souls unto that which is good.
Secondly, multitudes of men are senselesse and ignorant, and through §2wretched inconsideration weare out their dayes without care or conscience: they never consider either the number, filth, or guilt of their sinnes: or the greatnesse and fiercenesse of Gods wrath and threatnings against their sins: or of the certainty and dreadfulnesse of the vengeance to come: or of the nearenesse of death, or terror of judgement: nor consider they, the very effects of sin, that are already upon them, they perceive not their death in sin, and the sleep of their conscience; and the inefficacy of all Gods ordinances, and the absence of Gods spirit, and the impotency of all the faculties of their soules unto that which is good.
Thirdly, many are hindered through irresolution, and sluggish inconstancy: §3they have many pangs of remorse, and are near the birth, and give it over again. For either they forget it, or neglect it upon experience of difficulties, or objections against it; or else because they find more required, then stands with their ease, or credit, &c.
Thirdly, many are hindered through irresolution, and sluggish inconstancy: §3they have many pangs of remorse, and are neare the birth, and give it over againe. For either they forget it, or neglect it upon experience of difficulties, or objections against it; or else because they finde more required, then stands with their ease, or credit, &c.
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,2 and so it flowes to all the creatures reasonable and unreasonable, good and bad, *The whole earth is full of his goodnesse: or more specially, as it flowes to the faithfull. Now Gods mercy is abundant to the faithfull 3. wayes: 1. In the kindes of mercy:4 for the Lord xcompasseth them about with variety of all sorts of mercy. 2. In the extent of mercy: Hee did not spend all his mercy on David, or Abraham, or the like: but he keepes and reserves mercy for thousands, even for all the thousands in all ages, that beleeve ywith faithfull Abraham, and will zheare and doe 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 himselfe everlasting: and it must needs appeare to be so, that God is wonderfull 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.