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.…
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.
Nicholas Byfield 1579–1622London: 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.
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.
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,
But before I pass from this point, one thing may in general be noted, ⟨p. 41⟩that is, that all these properties do equally belong to all the Elect: the whole inheritance, and every part of it hath these praises, which hinders not, but there may be a proper reward unto every man; but it is sure, that the wor•t lot in this inheritance shall have the fullness of the perfection of these praises.
But before I passe from this point, one thing may in generall be noted, ⟨p. 41⟩that is, that all these properties doe equally belong to all the Elect: the whole inheritance, and every part of it hath these praises, which hinders not, but there may be a proper reward unto every man; but it is sure, that the wor•t lot in this inheritance shall have the fulnesse of the perfection of these praises.
We have the right and title in this world, but the inheritance it self is in the fathers keeping, and possessed as yet by some of our elder brethren, we are in our minority in this world, if thou wert a Prince borne, thou must not inherit the first day, and it is the better for us, that it is so: for so it is the safer from sin, violence, Satan, &c.
We have the right and title in this world, but the inheritance it selfe is in the fathers keeping, and possessed as yet by some of our elder brethren, wee are in our minority in this world, if thou wert a Prince borne, thou must not inherit the first day, and it is the better for us, that it is so: for so it is the safer from sinne, violence, Satan, &c.
For you] That is, for such as are begotten again: some read in us, or in you, to note, that men must look into their hearts, whether they shall have heaven: For if Christ and his spirit dwell not there, they are never like to come to this glory; but I read it as before, and so it plainly notes, that none but converted Christians have any interest in this inheritance.
For you] That is, for such as are begotten againe: some reade in us, or in you, to note, that men must looke into their hearts, whether they shall have heaven: For if Christ and his spirit dwell not there, they are never like to come to this glory; but I reade it as before, and so it plainly notes, that none but converted Christians have any interest in this inheritance.
Lastly, this inheritance is commended by the place, where it lieth, it is in heaven. The Holy Ghost would have us meditate much even of the very place of our glory; but for explication of this, I propound two things: 1. where heaven is: 2. wherein it excelleth other places.
Lastly, this inheritance is commended by the place, where it lyeth, it is in heaven. The Holy Ghost would have us meditate much even of the very place of our glory; but for explication of this, I propound two things: 1. where heaven is: 2. wherein it excelleth other places.
First, by heaven, I mean not the air, as sometimes the word signifieth: nor yet the heavenly moveable orbs, that are visible above our head, but the place of the blessed, where *God dwelleth, and Christ in his body is ascended, and where the spirits of just and perfect men now are. Now where this place is, cannot be known by sense, because it is not obnoxious to any of the senses, nor can we learn, where it is by reason. For it is true, that the ninth heaven is not known by sense: for we cannot see it, or hear it move, &c. yet Astronomers by the effect of it, though it be above the starry firmament, have found it out certainly to be. But now for the heaven of the blessed, that extends not to us by any effect or influence, and therefore cannot be known by reason: Scripture only doth reveal it, and so it is manifest to be a place, that is above us. For Christ xascended up into heaven, and we shall be ywhere he now is. It is called zthe high and holy place; and Gods family is calleda Jerusalem that is above; and the Psalmist saith, bGod dwelleth on high: so that it is a place far above all those visible elements and heavens. As for those, that imagine heaven is every where, where God is, we may manifestly conceive of their error. For so to go to heaven, were to go to hell: for God is there also, as thec Psalmist faith; and our Saviour saith not, Our Father which art every where, but Our Father which art in heaven ▪ and besides, God and the devil do not keep house together. But we know, that the devils live in this air, and every where round about us in these visible regions of the elements, and therefore heaven must needs be above all these.
First, by heaven, I meane not the ayre, as sometimes the word signifieth: nor yet the heavenly moveable orbes, that are visible above our head, but the place of the blessed, where
Now for the excellency of this place above all others:1 who is able to describe it? yet for help to thy meditation, consider the names that be given to it. It is called Paradise, the Fathers house, the throne of God, the kingdom, the heavenly Jerusalem. 2. The shadows, by which the excellency thereof is signified. In the 21. of the Revelation a search is made through all the bowels of the earth to find out all the precious treasures, that could be had, gold, pearls, and precious stones of all sorts, and what can these serve to? only to shadow out the glory of the walls of the new Jerusalem, and the gates, and to pave the streets of that City. But there is not treasure enough in the whole world, so much as to shadow out the mansions, that are there, and the inward furniture, or the glorious clothing, or diet of the Worthies, that shall dwell there, much less the divine Royalties, and prerogatives ⟨p. 42⟩eternal of that excellent heaven. 3. Consider but the sum of that, which Divines out of the Scriptures write of it: For substance: It is a place obnoxious to no corruption, alteration, passion, nor motion; it is not whirled about as these heavens are. For quantity: it is greater, then all this world besides. For qualities: it is most exceeding light, most pleasant, and most fair; a place wherein none evil needs be found, and none good can be wanting, having upon it the very glory of God, even a most divine splendour.
Now for the excellency of this place above all others:1 who is able to describe it? yet for help to thy meditation, consider the names that be given to it. It is called Paradise, the Fathers house, the throne of God, the kingdome, the heavenly Ierusalem. 2. The shadowes, by which the excellency thereof is signified. In the 21. of the Revelation a search is made through all the bowels of the earth to finde out all the precious treasures, that could be had, gold, pearles, and precious stones of all sorts, and what can these serve to? onely to shadow out the glory of the walls of the new Ierusalem, and the gates, and to pave the streets of that City. But there is not treasure enough in the whole world, so much as to shadow out the mansions, that are there, and the inward furniture, or the glorious cloathing, or dyet of the Worthies, that shall dwell there, much lesse the divine Royalties, and prerogatives
or reproach; they shall • shine as the sun in the firmament: 3. in power, being delivered from all weakness, or infirmities: 4. a spiritual body, because in divers respects they shall be as the spirits, or angels; as 1. in continuing without meat, or marriage: 2. in swiftness, or agility able with unconceivable nimbleness to pass through the air, or
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.
. Lastly, it may serve for singular comfort to a Christian in all distresses, but to think, what a wonderful glorious estate is provided for him, yea even the more he hath experience of the vanity and wretchedness of this world, the more he should admire the happiness he looks for: yea it may be one reason, that the Lord will have his servants throughly tried with the miseries of this life, that so they might know the worth of that rest and glory, they look for in the life to come. Oh what reason have men to desire to dye, and to hast to the coming of Jesus Christ? to long for it? to pray for it? to be even impatient in the fervent expectation of it? to sigh after it?
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?
God dwelleth, and Christ in his body is ascended, and where the spirits of just and perfect men now are. Now where this place is, cannot be knowne by sense, because it is not obnoxious to any of the senses, nor can we learne, where it is by reason. For it is true, that the ninth heaven is not knowne by sense: for we cannot see it, or heare it move, &c. yet Astronomers by the effect of it, though it be above the starry firmament, have found it out certainely to be. But now for the heaven of the blessed, that extends not to us by any effect or influence, and therefore cannot be known by reason: Scripture onely doth reveale it, and so it is manifest to be a place, that is above us. For Christ
God dwelleth on high: so that it is a place farre above all those visible elements and heavens. As for those, that imagine heaven is every where, where God is, we may manifestly conceive of their error. For so to goe to heaven, were to goe to hell: for God is there also, as the
Psalmist faith; and our Saviour saith not, Our Father which art every where, but Our Father which art in heaven ▪ and besides, God and the devill doe not keep house together. But we know, that the devills live in this ayre, and every where round about us in these visible regions of the elements, and therefore heaven must needs be above all these.
eternall of that excellent heaven. 3. Consider but the summe of that, which Divines out of the Scriptures write of it: For substance: It is a place obnoxious to no corruption, alteration, passion, nor motion; it is not whirled about as these heavens are. For quantity: it is greater, then all this world besides. For qualities: it is most exceeding light, most pleasant, and most faire; a place wherein none evill needs be found, and none good can be wanting, having upon it the very glory of God, even a most divine splendor.
12. The excellency of heaven above all other places.
