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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.…

Name: A commentary upon the three first chapters of the first Epistle general of St.…
Author: Nicholas Byfield

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.

:521p. 40

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, Ephes. 6.24. 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

:522p. 40–41

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.

:523p. 41

Which is reserved, &c.]

:524p. 41

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.

:525p. 41

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.

:526p. 41

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.

:527p. 41

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 called^a 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 the^c 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

:528p. 41–42

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.

:529p. 42

Verse 5. Which are kept by the power of God through faith unto salvation, which is prepared already to be showed in the last time.

Verse 5. Which are kept by the power of God through faith unto salvation, which is prepared already to be shewed in the last time.

:530p. 42

Hitherto of our glorification. The third argument follows, and that is taken from our preservation unto glory, which is this Verse: It is two ways amplified. First by the means of our preservation, and secondly by the end of our preservation. The means are twofold: First in God his power, and secondly in us our faith: The end is salvation, which is also amplified first by the things which go before it, viz. preparation, and revelation: It is prepared to be revealed: Secondly by the time, in the last time.

HItherto of our glorification. The third argument followes, and that is taken from our preservation unto glory, which is this Verse: It is two wayes amplified. First by the meanes of our preservation, and secondly by the end of our preservation. The meanes are twofold: First in God his power, and secondly in us our faith: The end is salvation, which is also amplified first by the things which goe before it, viz. preparation, and revelation: It is prepared to be revealed: Secondly by the time, in the last time.

:531p. 42

From the coherence and general consideration of these words three things may be briefly noted.

From the coherence and generall consideration of these words three things may be briefly noted.

:532p. 42§1

First, that such is our wretched condition in this world in respect of corruption, adversaries, temptations, &c. that were it not for Gods mercy and power, neither present grace would hold out, nor the glory of heaven ever be enjoyed.

:533p. 42§2

Secondly, that the same God, that of his mercy begot us again, and provided an incorruptible inheritance, doth undertake also to preserve it, he takes it upon himself to see it accomplished; which should be a singular comfort […].

Secondly, that the same God, that of his mercy begot us againe, and provided an incorruptible inheritance, doth undertake also to preserve it, hee takes it upon himselfe to see it accomplished; which should bee a singular comfort 〈…〉.

:534p. 42§3

Thirdly, that Gods children may draw many arguments of consolation, and get great experience of joy from the very observation of Gods providence in preserving them.

:535p. 42§3

¹Kept] The word in the original signifieth properly to keep as a town is kept from the enemies in the time of war with a garrison and so it is rendered 2 Cor. 11.32. where it is said Aretas kept the City with a garrison: In the ^athird of the Galatians the word is used metaphorically to express our condition under the Law, he saith we were kept under the Law, that is, the sinner having transgressed was kept by the Law, as it were under a strong garrison, that he could not possibly escape, unless he be delivered by Christ, the law will hold him so fast, he shall not possibly get away; now here it is used to express the wonderful safety of all men, and women truly converted, they are kept with a garrison, wherein two things may be noted.

¹Kept] The word in the originall signifieth properly to keep as a towne is kept from the enemies in the time of war with a garrison and so it is rendered 2 Cor. 11.32. where it is said Aretas kept the City with a garrison: In the ^athird of the Galathians the word is used metaphorically to expresse our condition under the Law, he saith we were kept under the Law, that is, the sinner having transgressed was kept by the Law, as it were under a strong garrison, that he could not possibly escape, unlesse he be delivered by Christ, the law will hold him so fast, he shall not possibly get away; now here it is used to expresse the wonderfull safety of all men, and women truly converted, they are kept with a garrison, wherein two things may bee noted.

1[Greek or Hebrew]〈non-Latin alphabet〉
a

:536p. 42§3

¹First, that the dearest of Gods children in this world are in continual war, they are ne•er at such rest and peace, as to discharge their garrison: seldom or never but they are continually in war either outward with the world of wicked men, or with crosses, that daily assail them, or else inward with temptations: Heaven properly is the rest of the godly: or if they be at any time free: yet they are in danger, and therefore still stand upon their guard, which should teach us under either afflictions or temptations never to account it strange, and if at any time God give us some little breathing, not to grow secure, but rather be still providing for the war again.

¹First, that the dearest of Gods children in this world are in continuall war, they are ne•er at such rest and peace, as to discharge their garrison: seldome or never but they are continually in war either outward with the world of wicked men, or with crosses, that daily assaile them, or else inward with temptations: Heaven properly is the rest of the godly: or if they bee at any time free: yet they are in danger, and therefore still stand upon their guard, which should teach us under either afflictions or temptations never to account it strange, and if at any time God give us some little breathing, not to grow secure, but rather be still providing for the war againe.

1The Christians condition here is a military condition.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Verse 5. Which are kept by the power of God through faith unto salvation, which is prepared already to be showed in the last time.

Verse 5. Which are kept by the power of God through faith unto salvation, which is prepared already to be shewed in the last time.