A17385:509
A17385:509
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.
Answ. For answer hereunto,1 we must consider in the resurrection of Christ two things: 1. The act of his resurrection, and 2. the virtue of it: we are not regenerate by the act of his resurrection:2 and for the virtue of it, Faith could receive it, aswell as the act was to come, as now in us it doth the act being past: Christ was risen in the old Testament three ways: ⟨p. 38⟩1. In the counsel of God. 2. In the word of prophecy. 3. In the efficacy of it.
Answ. For answer hereunto,1 wee must consider in the resurrection of Christ two things: 1. The act of his resurrection, and 2. the vertue of it: we are not regenerate by the act of his resurrection:2 and for the vertue of it, Faith could receive it, aswell as the act was to come, as now in us it doth the act being past: Christ was risen in the old Testament three wayes: ⟨p. 38⟩1. In the counsell of God. 2. In the word of prophesie. 3. In the efficacie of it.
2Quest. But how doth it follow, that we are regenerate, because Christ is risen?
1Answ. I answer: Christ must be considered two ways: first naturally as man: secondly mystically as head. If Christ be considered barely as a man, it doth not follow; but if he be considered in the mystical union with his members, as he sustaineth their person, and was surety for them it will follow, he rose again to this end, that he might receive power to raise our souls by the first resurrection, and our bodies at the last day. Or more plainly thus: Our regeneration depends upon the resurrection of Christ three ways: 1. As his resurrection was a pledge, and assurance, that he would raise us; he showed his power, that he could do it, he laid down his body before our eyes, and quickened it again before our faces, and gave us that sign to assure us, of what he could do focus. 2. As by his resurrection, he merited ours. 3. The spirit of Christ applies the virtue of Christs resurrection for the quickening of us, and the accomplishment of our whole vivification, and new obedience.
1Answ. I answer: Christ must be considered two wayes: first naturally as man: secondly mystically as head. If Christ be considered barely as a man, it doth not follow; but if he bee considered in the mysticall union with his members, as he sustaineth their person, and was surety for them it will follow, he rose againe to this end, that he might receive power to raise our soules by the first resurrection, and our bodies at the last day. Or more plainely thus: Our regeneration depends upon the resurrection of Christ three wayes: 1. As his resurrection was a pledge, and assurance, that he would raise us; he shewed his power, that he could doe it, he laid downe his body before our eyes, and quickned it againe before our faces, and gave us that signe to assure us, of what he could doe fo•us. 2. As by his resurrection, he merited ours. 3. The spirit of Christ applies the vertue of Christs resurrection for the quickening of us, and the accomplishment of our whole vivification, and new obedience.
1The uses of Christs resurrection are both for consolation, and instruction. It may comfort us against all the accusations, or temptations of Satan, or the censures of the world; who shall lay any thing to the charge of Gods chosen? who shall condemn them? Is not Christ dead or rather risen again, and sitteth at the right hand of God, and maketh request for us? hath he not paid our debt? hath he not fully triumphed over death, sin, and hell? Again: would we have a sign, that in Christ all the promises of God shall be yea and Amen? we need no other sign, then this, that as Jonah was three days and three nights in the belly of the whale; so the Son of man was three days in the heart of the earth, and the third day rose again. Finally, why should we now be afraid of death, or any other spiritual, or terrible enemy? why should those last things dismay us? hath not Christ had a most glorious […] them in a most terrible monomachy, when they did the worst they could? and therefore we may solace our selves in the conquest, and say insultingly: O death where is thy sting? O grave, where is thy victory? Is not death swallowed up into victory? thanks be to God, which hath given us victory also through Jesus Christ our Lord.
1The uses of Christs resurrection are both for consolation, and instruction. It may comfort us against all the accusations, or temptations of Satan, or the censures of the world; who shall lay any thing to the charge of Gods chosen? who shall condemne them? Is not Christ dead or rather risen againe, and sitteth at the right hand of God, and maketh request for us? hath hee not paid our debt? hath he not fully triumphed over death, sinne, and hell? Againe: would we have a signe, that in Christ all the promises of God shall be yea and Amen? we need no other signe, then this, that as Ionas was three dayes and three nights in the belly of the whale; so the sonne of man was three dayes in the heart of the earth, and the third day rose againe. Finally, why should we now be afraid of death, or any other spirituall, or terrible enemy? why should those last things dismay us? hath not Christ had a most glorious them in a most erible mnomachy, when they did the worst they could? and therefore we may solace our selves in the conquest, and say insultingly: O death where is thy sting? O grave, where is thy victory? Is not death swallowed up into victory? thankes be to God, which hath given us victory also through Iesus Christ our Lord.
But if we would have benefit of Christs resurrection, we must then seek the virtue of it to our selves, as the Apostle shows in his own practise, Phil. 3.9.
But if we would have benefit of Christs resurrection, we must then seek the vertue of it to our selves, as the Apostle shewes in his owne practise, Phil. 3.9.
1Answ. We may get out the virtue of his resurrection by meditation, seriously thinking of it, and of the end of it; by found contemplation, pondering of it, and by prayer begging the working of the spirit therein; but especially laying hold upon it by faith, and glorifying God by believing, that it shall be according to Gods promise effectual unto us: And we must also attend to the motions of the spirit, yielding our selves over to be framed by them, and we must not think much to suffer the labours of Gods messengers to work upon our stony hearts, as the Angels of God rolling away the stone that lieth sealed upon our hearts by nature. And thus much of the resurrection of Christ, and of the first argument of our consolation. Now the second follows in the fourth verse.
1Answ. We may get out the vertue of his resurrection by meditation, seriously thinking of it, and of the end of it; by found contemplation, pondering of it, and by prayer begging the working of the spirit therein; but especially laying hold upon it by faith, and glorifying God by beleeving, that it shall be according to Gods promise effectuall unto us: And we must also attend to the motions of the spirit, yeelding our selves over to bee framed by them, and we must not thinke much to suffer the labours of Gods messengers to worke upon our stony hearts, as the Angells of God rowling away the stone that lyeth sealed upon our hearts by nature. And thus much of the resurrection of Christ, and of the first argument of our consolation. Now the second followes in the fourth verse.
This argument is taken from our glorification, which is here generally described to be the inheritance of the Saints, which is amplified four ways. First, by the properties of it, and they are three: For it is 1. incorruptible. 2. undefiled. and 3, immarcessible, or that withereth not. Secondly, by their present interest in it; it is not now possessed, it is held only in title, being laid up for them. Thirdly, by the persons, that shall inherit, and they are you, that is you that are begotten again. Fourthly, by the place, and that is heaven, the best place. For it much commends an inheritance, if it lye in convenient and commodious places.
THis argument is taken from our glorification, which is here generally described to be the inheritance of the Saints, which is amplified foure wayes. First, by the properties of it, and they are three: For it is 1. incorruptible. 2. undefiled. and 3, immarcessible, or that withereth not. Secondly, by their present interest in it; it is not now possessed, it is held only in title, being laid up for them. Thirdly, by the persons, that shall inherite, and they are you, that is you that are begotten againe. Fourthly, by the place, and that is heaven, the best place. For it much commends an inheritance, if it lye in convenient and commodious places.
Incorruptible, undefiled, and that fadeth not, &c.
Three things are here said in the praise of this inheritance, which I purpose in the doctrine of them to handle together.
The first thing affirmed of this inheritance is, that it is incorruptible, 1and so it is in four respects. 1. because there we shall need none of those means of preservation, which of necessity are requisite in this corruptible world; neither for the body, nor soul. For our bodies, we shall need no air, food, sleep, heat, or cold, apparel, or the light of the Sun, or Moon, or marriage, or physic. Anda for our souls, we shall need no sabbaths, sacraments, temple. 2. Because our happiness shall not be annoyed with any thing, that might corrupt it either without us, or upon us, or in us. There shall be nob war, no unquietness, no violence, no fraud, no sickness, pain, weakness, old age, no terrors, no sorrow. 3. Because this happiness shall never expire, it is immortal, there is no death there; hence the word is rendered by some immortal. 4. Because it is an estate of all perfection and blessedness, and so some think it is the genus to the two other words.
The first thing affirmed of this inheritance is, that it is incorruptible, 1and so it is in foure respects. 1. because there we shall need none of those meanes of preservation, which of necessity are requisite in this corruptible world; neither for the body, nor soule. For our bodies, wee shall need no aire, food, sleep, heat, or cold, apparell, or the light of the Sunne, or Moone, or mariage, or physicke. Anda for our soules, wee shall need no sabbaths, sacraments, temple. 2. Because our happinesse shall not bee annoyed with any thing, that might corrupt it either without us, or upon us, or in us. There shall be nob war, no unquietnesse, no violence, no fraud, no sicknesse, paine, weaknesse, old age, no terrors, no sorow. 3. Because this happinesse shall never expire, it is immortall, there is no death there; hence the word is rendred by some immortall. 4. Because it is an estate of all perfection and blessednesse, and so some thinke it is the genus to the two other words.
The second thing affirmed of this inheritance i•, […] ••defiled,1 and so it may be said to be in five respects. 1. Because there we shall live separate from all polluted things, such as are the devil, the grave, hell, and wicked men: all things that might offend shall then be removed from us, no temptations, no tares shall be there left. 2.c Because there we shall be joined to God, that most undefiled essence, the fountain of all holiness, whence will flow two admirable felicities: First, the continual Vision of God, in respect of which, we shall behold him immediately, we shall converse with him no more by scriptures, creatures, signs, or other means; but by an dadmirable way not now revealed unto us: There shall the pure in heart he perfectly blessed, when they shall see God face to face, as he is in his glory. Secondly, the participation of the divine nature, not by a pouring out of the divine essence, but by the communication of divine qualities, such as are eimmortality, wisdom, glory, justice, virtue, &c. Thirdly, because we shall there enjoy the fellowship with unspotted Angels, and blessed souls, and that after an undefiledf manner with all purity, concord, and quietness. 4. Because we our selves shall be clothed with perfection of nature, being made like:g unto Christ-man, and that both in soul and body: In soul, Gods image in undefiled graces being perfected without mixture either of defects, or corruptions: yea our very bodies shall be made like the hglorious body of Christ • For they shall be without death, shame, weakness, or trouble some drowsiness, or unwieldiness. For so the Apostle to the Corinthians excellently showeth, by opening four dissimilitudes between the sowing, and the raising of the body: It was sown 1. in corruption, 2. in dishonour. 3. in weakness, 4. a natural body: but it is raised, 1. in incorruption, so as it
Because as our natures, so our service shall be perfect, we shall serve, and worship, and praise God day and night without either weakness or lweariness.
Because as our natures, so our service shall be perfect, we shall serve, and worship, and praise God day and night without either weaknesse or lwearinesse.
The third thing affirmed of this inheritance is, that it withereth, or fadeth not, and well is this happiness praised for this: For how should it wither, 1. if we respect mthe presence of God, and the Lamb, who will be all in all? Can the Sun in nature refresh the creatures, and shall not the brightness of Gods presence do it much more? Was it such a privilege to eat at Davids table, or to nsit down in the kingdom with Abraham, Isaac, and Jacob: what then shall it be to be refreshed with the fullness of the sweet presence of God? 2. If we respect the fullness of all joys and contentment, which shall for ever support the hearts of the Elect; their joys shall never be dried up, nor grow into loathing, as all earthly ojoys do: 3. If we respect the perfection of all things round about them, they shall inherit pall things, and those made new also.
The third thing affirmed of this inheritance is, that it withereth, or fadeth not, and well is this happinesse praised for this: For how should it wither, 1. if we respect mthe presence of God, and the Lambe, who will be all in all? Can the Sun in nature refresh the creatures, and shall not the brightnesse of Gods presence doe it much more? Was it such a priviledge to eate at Davids table, or to nsit downe in the kingdome with Abraham, Isaac, and Iacob: what then shall it be to be refreshed with the fulnesse of the sweete presence of God? 2. If we respect the fulnesse of all joyes and contentment, which shall for ever support the hearts of the Elect; their joyes shall never be dryed up, nor grow into loathing, as all earthly ojoyes doe: 3. If we respect the perfection of all things round about them, they shall inherit pall things, and those made new also.
1The use is first for information. For here is implied the wretchedness of our earthly condition, there is nothing here in this world, but it will corrupt, and is defiled, and will lose his gloss and beauty: An estate that is incorruptible, undefiled, and that withers not we shall never have till we come to heaven. Secondly, for reproof: Oh do not men now know, what a kind of place heaven is? why then do they turn the glory of such an incorruptible estate into the similitude of corruptible things, while they prefer the thing• of this world before the glory of that, which is to come? and why do• […] they not that the qun[…] shall not enter into heaven, and rthis corruption shall not inherit incorruption? Oh why doth silly man suffer himself so to be bewitched, as with incurable doting to pursue these withering earthly things, and neglect those immarcess•ole felicities in heaven? Thirdly, for instruction, and so the thought hereof should especially affect us with a desire to seek this immortal and undefiled happiness; and to this end we should, first begin our separation here from the wicked • 2. we should subject our selves to the incorrupt ordinances of Jesus Christ, if we would have God to be a father of immortality, we must acknowledge him first sthe king of all ages, and let him make us, and frame us by his ordinances: 3. we must mortify our corrupt natures, and refrain from all things, that may any way tcorrupt us: 4. we must put on Christ; for he uonly hath immortality: 5. and lastly, we must continue in well-doing, as the Apostle shows, Rom. 2.7. we must begin our incorruption hereby sincerity of life: for so this word is •endred,
The second thing affirmed of this inheritance i•, 〈…〉 ••defiled,1 and so it may be said to be in five respects. 1. Because there we shall live separate from all polluted things, such as are the devill, the grave, hell, and wicked men: all things that might offend shall then be removed from us, no temptations, no tares shall be there left. 2.c Because there we shall bejoyned to God, that most undefiled essence, the fountaine of all holinesse, whence will flow two admirable felicities: First, the continuall Vision of God, in respect of which, we shall behold him immediately, we shall converse with him no more by scriptures, creatures, signes, or other meanes; but by an dadmirable way not now revealed unto us: There shall the pure in heart he perfectly blessed, when they shall see God face to face, as he is in his glory. Secondly, the participation of the divine nature, not by a powring out of the divine essence, but by the communication of divine qualities, such as are eimmortality, wisdome, glory, justice, vertue, &c. Thirdly, because we shall there enjoy the fellowship with unspotted Angells, and blessed soules, and that after an undefiledf maner with all purity, concord, and quietnesse. 4. Because we our selves shall be cloathed with perfection of nature, being made like:g unto Christ-man, and that both in soule and body: In soule, Gods image in undefiled graces being perfected without mixture either of defects, or corruptions: yea our very bodies shall be made like the hglorious body of Christ • For they shall be without death, shame, weaknesse, or trouble some drowsinesse, or unweildinesse. For so the Apostle to the Corinthians excellently sheweth, by opening foure dissimilitudes betweene the sowing, and the raising of the body: It was sowen 1. in corruption, 2. in dishonor. 3. in weaknesse, 4. a naturall body: but it is raised, 1. in incorruption, so as it ⟨p. 40⟩cannot putrifie or die any more: 2. in glory, so as it shall never be shamed or dishonoured either through deformity,8 or reproch; they shall • shine as the sun in the firmament: 3. in power, being delivered from all weaknesse, or infirmities: 4. a spirituall body, because in divers respects they shall be as the spirits, or angells; as 1. in continuing without meat, or mariage: 2. in swiftnesse, or agility able with unconceivable nimblenesse to passe through the ayre, or kheaven: 5.
1The use is first for information. For here is implyed the wretchednesse of our earthly condition, there is nothing here in this world, but it will corrupt, and is defiled, and will lose his glosse and beauty: An estate that is incorruptible, undefiled, and that withers not wee shall never have till wee come to heaven. Secondly, for reproofe: Oh doe not men now know, what a kinde of place heaven is? why then doe they turne the glory of such an incorruptible estate into the similitude of corruptible things, while they prefer the thing• of this world before the glory of that, which is to come? and why do• 〈…〉 they not that the qun〈…〉 shall not enter into heaven, and rthis corruption shall not inherit incorruption? Oh why doth silly man suffer himselfe so to be bewitched, as with incurable doting to pursue these withering earthly things, and neglect those immarcess•ole felicities in heaven? Thirdly, for instruction, and so the thought hereof should esp••ially affect us with a desire to seeke this immortall and undefiled happinesse; and to this end we should, first begin our separation here from the wicked • 2. we should subject our selves to the incorrupt ordinances of Jesus Christ, if we would have God to be a father of immortality, we must acknowledge him first sthe king of all ages, and let him make us, and frame us by his ordinances: 3. we must mortifie our corrupt natures, and refraine from all things, that may any way tcorrupt us: 4. we must put on Christ; for he uonely hath immortality: 5. and lastly, we must continue in well-doing, as the Apostle shewes, Rom. 2.7. we must begin our incorruption hereby sincerity of life: for so this word is •endred, Ephes. 6.24. Lastly, it may serve for singular comfort to a Christian in all distresses, but to thinke, what a wonderfull glorious estate is provided for him, yea even the more he hath experience of the vanity and wretchednesse of this world, the more he should admire the happinesse he lookes for: yea it may be one reason, that the Lord will have his servants throughly tryed with the miseries of this life, that so they might know the worth of that rest and glory, they looke for in the life to come. Oh what reason have men to desire to dye, and to hast to the comming of Iesus Christ? to long for it? to pray for it? to be even impatient in the fervent expectation of it? to sigh after it?