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.
1Answ. I answer, the Lord doth exercise his power in keeping us three ways. 1. In his word, making that a glorious instrument to keep us to salvation, it is as it were the arm of God, it is called expressly kthe power of God unto salvation. For by the word is the demonstration of the spirit and of powerl, as the Apostle speaks; and thus Christ liveth still on earth mby the very power of God in the word: yea there is an effectual working of power ngiven to the word. 2. The Lord exercises his power in keeping us by the grace of his spirit in uso, by making grace to be sufficient for us: strengthening our saith, and establishing us with every needful grace, especially in times of trial. For a Christian hath preceived the spirit of power, and of a sound mind. 3. In the works of his providence, by his disposing and raising means to protect, and uphold the faithful against, in, or out of all troubles, &c.
1Answ. I answer, the Lord doth exercise his power in keeping us three wayes. 1. In his word, making that a glorious instrument to keep us to salvation, it is as it were the arme of God, it is called expresly kthe power of God unto salvation. For by the word is the demonstration of the spirit and of powerl, as the Apostle speakes; and thus Christ liveth still on earth mby the very power of God in the word: yea there is an effectuall working of power ngiven to the word. 2. The Lord exercises his power in keeping us by the grace of his spirit in uso, by making grace to be sufficient for us: strengthening our saith, and establishing us with every needfull grace, especially in times of tryall. For a Christian hath preceived the spirit of power, and of a sound minde. 3. In the workes of his providence, by his disposing and raising meanes to protect, and uphold the faithfull against, in, or out of all troubles, &c.
1Quest. But may some one say: Is the promise of Gods power in the preservation of the faithful so absolute, as do what they will, Gods power will keep them?
1Quest. But may some one say: Is the promise of Gods power in the preservation of the faithfull so absolute, as doe what they will, Gods power will keep them?
1Answ. No: For if Christians would have God to keep them, they must themselves keep that which is committed to them: they must keep the word, even the pattern of wholesome words in faith and love: they must stir up the grace of God in them; and wait upon God by prayer, and the constant use of all the means, and here they must live by faith: they must keep themselves in their ways, or else they must not wonder, that the Lord do as it were tumble down the wall of their protection and seem to leave them to themselves.
1Answ. No: For if Christians would have God to keep them, they must themselves keepe that which is committed to them: they must keep the word, even the patterne of wholesome words in faith and love: they must stirre up the grace of God in them; and waite upon God by prayer, and the constant use of all the meanes, and here they must live by faith: they must keepe themselves in their wayes, or else they must not wonder, that the Lord doe as it were tumble downe the wall of their protection and seeme to leave them to themselves.
1The use hereof is divers: 1. First it may serve for confutation of that false opinion of the Papists about their doctrine of free-will. For mark it: The very Saints have not power to keep themselves, no not after calling, and therefore much less before calling. 2. And further it may confute the very confidence of all the adversaries of Gods people: they insult many times over the godly, because they are so few, so mean persons, so simple, and weak, and pride themselves in the conceit of their own greatness, and power to compass all their plots and malicious intendments against the godly: But they do notably deceive themselves. For godly men are preserved not by their own might, or means, or friends, or sufficiency, but qby the power of God: grossly therefore are they deluded, if they think to prevail finally against them. 3. Yea this might fully and at once confute the objections of the weak Christian: Oh he hath so many infirmities, and temptations, and allurements, and corrupt inclinations, so many lets and discouragements, and so wanteth the means, that he can never persevere to the end: these are his fears, and this works his unbelief. But all this is soon answered: Thou standest not by thine own strength, but by the power of God, and therefore I must apply that speech of Christ to the Sadducees to them: a little turning them: you err, not knowing the promises of God in the scriptures, nor the power that is in Gods nature.
1The use hereof is divers: 1. First it may serve for confutation of that false opinion of the Papists about their doctrine of free-will. For marke it: The very Saints have not power to keep themselves, no not after calling, and therefore much lesse before calling. 2. And further it may confute the very confidence of all the adversaries of Gods people: they insult many times over the godly, because they are so few, so meane persons, so simple, and weake, and pride themselves in the conceit of their owne greatnesse, and power to compasse all their plots and malicious intendments against the godly: But they doe notably deceive themselves. For godly men are preserved not by their owne might, or meanes, or friends, or sufficiency, but
Secondly, this may serve for information: For it may show us the impotency of all earthly things, nothing but Gods power can keep us to salvation. His work it is to preserve, whose will it is to save. Mans natural life stands not in the rabundance of the things, he doth possess: neither is our spiritual life sustained by the bare having of abundance of means.
Secondly, this may serve for information: For it may shew us the impotency of all earthly things, nothing but Gods power can keepe us to salvation. His worke it is to preserve, whose will it is to save. Mans naturall life stands not in the rabundance of the things, he doth possesse: neither is our spirituall life sustained by the bare having of abundance of meanes.
Thirdly, it may serve for instruction, and that divers ways: 1. First, we should beg of God the spirit of wisdom, and revelation, to show the exceeding greatness of his powers, that we might discern it, and believe it by faith; seeing we do not observe it by sense and reason: 2. Secondly, we should daily ascribe power unto God, even acknowledging continually his power in ⟨p. 45⟩keeping us from day to day, as our Saviour Christ teacheth us in the tLords prayer, when he teacheth us to ascribe kingdom, power, and glory to him: and with Peter we should learn to put off praise from our selves unto God, as he did in the cure of the Cripple, saying, unot by our power is this man made whole. 3. Thirdly, we should particularly of God seek the experience of his power. As for example, we should not rest in *the form, or show of godliness, but seek the power of it: we should not only get a little faith, but strive with God by prayer, till he xfulfil the work of faith with power: we should not think it enough to pray, but we should seek the spirit of prayer, and to do it with powery, even to be made by the anointing of Christ, Priests after the power of endless life: so we should seek the power of conference, and utterance in the confession of the truth, in admonition, instruction, consolation, or propounding of our own doubts: for zthe kingdom of God is not in word, but in power. 4. Fourthly, we should hence learn to be undaunted in afflictions, though it were to adventure all, even life it self for the Gospel; seeing we are kept by Gods power, we may say in any distress, as Paul did: a
Lastly, this serves for consolation to all Gods servants against all their fears, troubles, adversaries, temptations, or what else might make them doubt their perseverance: For God is able to do above all that they can ask, or think, according to his powerc, which worketh in them: The divine Power gives us all things dneedful to life and godliness, and though they have but a little strength, yet the Lord can open a door of knowledge, and grace, and comfort unto them, which no eman, nor devil can shut; and therefore let us from our hearts give praise unto the only wise, and strong God, that is able to support us from falling, and to present us faultless before the presence of his glory at the appearing of Jesus Christf.
Lastly, this serves for consolation to all Gods servants against all their feares, troubles, adversaries, temptations, or what else might make them doubt their perseverance: For God is able to doe above all that they can aske, or think, according to his powerc, which worketh in them: The divine Power gives us all things dneedfull to life and godlinesse, and though they have but a little strength, yet the Lord can open a doore of knowledge, and grace, and comfort unto them, which no eman, nor devill can shut; and therefore let us from our hearts give praise unto the onely wise, and strong God, that is able to support us from falling, and to present us faultlesse before the presence of his glory at the appearing of Iesus Christf.
The means in us to preserve us is our faith, and that this will keep us through the power of God, is apparent by the scriptures: gHe that believeth on the Son of God hath everlasting life: (he is as sure of it, as if he had it) and he shall not come into condemnationh, but is passed from death to life: Christ is the bread of life (for nourishment) and he that cometh to him by faith shall inever hunger nor thirst: He that cometh to Christ shall in no wise be cast out: Christ will be so far from losing any one soul, that believeth in him, that not so much as his flesh, or any part thereof shall be lost, but the kwhole body, that is delivered to the grave, shall be raised at the last day: whosoever lbelieveth in Christ shall never die: For he that mconfesseth with his mouth, and believeth with his heart shall be saved: God will keep that which by faith is committed to him, and Christ nwill be at the last day made marvellous in all that believe: but that this point may be more plainly understood, I propound three things. 1. First what faith doth for our preservation. 2. Secondly, how it doth it. 3. What kind of faith doth it, and then the uses.
The meanes in us to preserve us is our faith, and that this will keepe us through the power of God, is apparant by the scriptures: gHee that beleeveth on the sonne of God hath everlasting life: (he is as sure of it, as if he had it) and he shall not come into condemnationh, but is passed from death to life: Christ is the bread of life (for nourishment) and he that commeth to him by faith shall
For the first, there are ten things, which faith worketh, by all which,1 and every of which, we are greatly helped, and furthered in our preservation.
For the first, there are tenne things, which faith worketh, by all which,1 and every of which, wee are greatly helped, and furthered in our preservation.
1Faith doth 10. things to further our preservation.
First, it inflames in God a singular tenderness of care to remove out of the way, what might be an occasion of falling, and therefore our Saviour Christ shows, that God so loveth the weakest Christian, that is truly humble and believeth, that if any whosoever shall offend him, that is, cast any stumbling block in his way; in respect of the sore judgements of God upon those, by whom such offences come, it were better a millstone were hanged about their neckso, and they cast into the bottom of the Sea. 2. Secondly, as §2it procureth the healing of the soul of temptations, even of all the wounds of the serpent, quenching his fiery darts by showing us Christ pthe true brazen Serpent of our recovery. 3. As it is the daily hand and mouth of the soul, §3by which we feed upon Christ the bread of life, and so are by the strength of that precious nourishment, kept to qlife everlasting. 4. As it lighteth us the way to heaven. For as there is a light apprehended by sense, and a light of §4reason: so there is a light of faith, by virtue of the promise of Christ, who said I am come a light into the world, rthat whosoever abideth in me, should not §5abide in darkness. 5. As it bringeth us within the compass of Christs intercession. For when he prayed the father to keep them from evil, he expounds his meaning to be, to extend that his intercession not only to his Apostless, 6but to all that should believe through their word. 6. As it procures the pardon of all sins according to that of Peter; to him gave tall the Prophets
Lastly as it overcomes the world, ythat is, it fortifieth a Christian against all, pleasures, §10profits, carnal friends, hopes, fears, dangers, or whatsoever it is, that either by enticement, or enforcement, the world might draw them away by.
Lastly as it overcomes the world, ythat is, it fortifieth a Christian against all, pleasures, §10profits, carnall friends, hopes, feares, dangers, or whatsoever it is, that either by inticement, or inforcement, the world might draw them away by.
1Now for the second: If any ask, how faith doth all this: I answer, it doth it, first as in general it assures a Christian of Gods love, and that God is his father, and will love him to the end, and this assurance is wrought by the knowledge and application of Gods promises, and the observation of the signs of those promises in himself. Secondly as it renews upon every occasion a particular persuasion, that God in such and such a cross or temptation, &c. will for his promise and sons sake keep, and deliver him in particular: For God stands upon this particular faith: I will not instance only in these cases extraordinary, mentioned in these Scriptures, Mat. 8.13. and 9.28. Mark. 5.36. and 11.23. John 4.20. but it is true also in cases ordinary: A persuasion, that God will help, and keep us, will keep us indeed. zFor the just lives by his faith, and it shall be to us according to our faith: so as he that believeth, or is so persuaded, ashall not be ashamed.
1Now for the second: If any aske, how faith doth all this: I answer, it doth it, first as in generall it assures a Christian of Gods love, and that God is his father, and will love him to the end, and this assurance is wrought by the knowledge and application of Gods promises, and the observation of the signes of those promises in himselfe. Secondly as it renewes upon every occasion a particular perswasion, that God in such and such a crosse or temptation, &c. will for his promise and sons sake keepe, and deliver him in particular: For God stands upon this particular faith: I will not instance only in these cases extraordinary, mentioned in these Scriptures, Mat. 8.13
All bthings are possible to him that believeth, and the true reason, why many things are not obtained, is because we are not persuaded, they shall be obtained: as for extraordinary things the same God that hath determined, that miracles shall cease, hath caused that kind of persuasion to cease too. Thirdly it doth it, as it sets meditation and prayer awork, meditation I say, as it looks upon Christ, and the former promises of God in him, and prayer, as it begs performance in all humility warranting hope upon that general ⟨p. 47⟩promise cwhatsoever you ask the Father in my name believing it, you shall have it.
All bthings are possible to him that beleeveth, and the true reason, why many things are not obtained, is because we are not perswaded, they shall be obtained: as for extraordinary things the same God that hath determined, that miracles shall cease, hath caused that kinde of perswasion to cease too. Thirdly it doth it, as it sets meditation and prayer aworke, meditation I say, as it lookes upon Christ, and the former promises of God in him, and prayer, as it begs performance in all humility warranting hope upon that generall ⟨p. 47⟩promise cwhatsoever you aske the Father in my name beleeving it, you shall have it.
Now for the third, it must greatly be pondered, what kind of faith,1 or persuasion can effect all this? This I unfold negatively, and affirmatively: negatively, it is not a verbal faith, will do it: By a verbal faith I mean a bare affirming, that a man hath faith without all reason or discerning, that inwardly there is any such thing in his soul; and this abounds every where amongst the ignorant sort, that take believing to be nothing else, but to say they do believe: but this will avail nothing: Nor is it a forced faith, that will work this: by a forced faith I mean such, as the faith of devils, when a man is compelled to believe some truth, not for love, or desire after the truth, but out of a servile disposition, because he cannot tell, how to deny it, or object against it: dThe devils believe and tremble, and so do many wicked men. Nor is it a partial faith; I am driven to use these terms, that by them I might express the several humours of men: by partial faith I mean this, when a man will believe some truths, but not all, as some men will believe Mosesc, but not Christ: the Law, but not the Gospel: the truth of directions for life, but not the assurance in particular by the promises in Jesus Christ: and contrariwise some will believe Christ, but not Moses, they think the promises are true, but they will never believe, that such and such threatenings can be so: God will be more merciful. Again some men will believe in prosperity, while they see meansf, but not in adversity, when they want what they desire, or when their confidence may bring them into disgrace, or trouble: Nor is it a limiting faith, that will appoint, how it shall be before it be believed. The Jews will gbelieve, but then Christ must work wonders at their appointment: The Pharisees will believe in the Messiah, but then he must be such a one, as they will describe: many could believe, if God will do it by such means, or at such times, or in such measure, as they could nameh. Thomas will believe, but then he must first see Christ: but it
Lastly, the wavering faith, hath but little force, I mean a faith, that is tossed with so many fancies, and so many doubts, that hath a kind of habit of inconstancy, which may be found in many Christians, that perhaps in the general have a true faith: my meaning is this that when we give liberty to the power of every fancy, or temptation, or doubts, or impediments, or affliction: so as if any thing fall in our way, that in the least measure might seem to cross our desires, we are presently out of all heart, or persuasion, and usually are never settled, but when nothing opposeth us; this kind of wavering and weakness is wonderfully scourged with want of sense and experience of Gods mighty working, or at best it gives but dishonourable entertainment to the greatest means of God. For though perhaps great mercies are greatly affected for the present, yet the sense of them is instantly gone, and every trifling cross turns the heart out of contentment, and so out of persuasion too for all, that is not yet had: mThese are unstable in all their ways.
Lastly, the wavering faith, hath but little force, I meane a faith, that is tossed with so many fancies, and so many doubts, that hath a kinde of habit of inconstancy, which may be found in many Christians, that perhaps in the generall have a true faith: my meaning is this that when we give liberty to the power of every fancy, or temptation, or doubts, or impediments, or affliction: so as if any thing fall in our way, that in the least measure might seeme to crosse our desires, we are presently out of all heart, or perswasion, and usually are never setled, but when nothing opposeth us; this kinde of wavering and weaknesse is wonderfully scourged with want of sense and experience of Gods mighty working, or at best it gives but dishonourable entertainment to the greatest meanes of God. For though perhaps great mercies are greatly affected for the present, yet the sense of them is instantly gone, and every trifling crosse turnes the heart out of contentment, and so out of perswasion too for all, that is not yet had: mThese are unstable in all their wayes.
by the power of God: grossely therefore are they deluded, if they thinke to prevaile finally against them. 3. Yea this might fully and at once confute the objections of the weake Christian: Oh he hath so many infirmities, and temptations, and allurements, and corrupt inclinations, so many lets and discouragements, and so wanteth the meanes, that hee can never persevere to the end: these are his feares, and this workes his unbeleefe. But all this is soone answered: Thou standest not by thine owne strength, but by the power of God, and therefore I must apply that speech of Christ to the Sadduces to them: a little turning them: you erre, not knowing the promises of God in the scriptures, nor the power that is in Gods nature.
I know whom I have believed, and he is able to keep that which I have committed unto him, till the day of Jesus Christ. If God keep our souls, it matters not, what else be in danger. 5. Fifthly, Ministers should hence learn to preach with power, and strive after it: For it is not the ordinance of God, but the power of God, that preserves the hearers: It is not preaching, but powerful preaching, that keeps the souls of men, till the day of Christ. 6. And lastly, the people should learn to place their faith not in the wisdom, learning, pains, or
Thirdly, it may serve for instruction, and that divers wayes: 1. First, we should beg of God the spirit of wisdome, and revelation, to shew the exceeding greatnesse of his powers, that we might discerne it, and beleeve it by faith; seeing we doe not observe it by sense and reason: 2. Secondly, we should daily ascribe power unto God, even acknowledging continually his power in ⟨p. 45⟩keeping us from day to day, as our Saviour Christ teacheth us in the tLords prayer, when hee teacheth us to ascribe kingdome, power, and glory to him: and with Peter wee should learne to put off praise from our selves unto God, as hee did in the cure of the Cripple, saying, unot by our power is this man made whole. 3. Thirdly, wee should particularly of God seeke the experience of his power. As for example, we should not rest in *the forme, or shew of godlinesse, but seeke the power of it: wee should not only get a little faith, but strive with God by prayer, till he xfulfill the worke of faith with power: we should not thinke it enough to pray, but we should seeke the spirit of prayer, and to doe it with powery, even to be made by the annointing of Christ, Priests after the power of endlesse life: so we should seeke the power of conference, and utterance in the confession of the truth, in admonition, instruction, consolation, or propounding of our owne doubts: for zthe kingdome of God is not in word, but in power. 4. Fourthly, we should hence learne to be undaunted in afflictions, though it were to adventure all, even life it selfe for the Gospell; seeing we are kept by Gods power, we may say in any distresse, as Paul did: aI know whom I have beleeved, and he is able to keep that which I have committed unto him, till the day of Iesus Christ. If God keep our soules, it matters not, what else be in danger. 5. Fifthly, Ministers should hence learne to preach with power, and strive after it: For it is not the ordinance of God, but the power of God, that preserves the hearers: It is not preaching, but powerfull preaching, that keepes the soules of men, till the day of Christ. 6. And lastly, the people should learne to place their faith not in the wisdome, learning, paines, or bgraces of men; but in the power of God.
never hunger nor thirst: He that commeth to Christ shall in no wise be cast out: Christ will be so far from losing any one soule, that beleeveth in him, that not so much as his flesh, or any part thereof shall bee lost, but the
will bee at the last day made marvellous in all that beleeve: but that this point may bee more plainly understood, I propound three things. 1. First what faith doth for our preservation. 2. Secondly, how it doth it. 3. What kinde of faith doth it, and then the uses.
witness, that through his name whosoever believeth in him shall receive remission of their sins. 7. As it will excite and compel a Christian in all suits to
§7
seek his own help. If a man believe, his faith will make him speak both by confession, and
. Faith opens such a fountain of joy and encouragement within a man, that it makes him break through at length all doubts and difficulties, having a witness within himself, even the witness
§9
of the spirit of adoption. 9. As it procures strength to suffer adversity, so as a man shall not fail or sink under crosses, or wrongs. For he that hath given us to believe in his […]
First, it inflames in God a singular tendernesse of care to remove out of the way, what might be an occasion of falling, and therefore our Saviour Christ shewes, that God so loveth the weakest Christian, that is truely humble and beleeveth, that if any whosoever shall offend him, that is, cast any stumbling block in his way; in respect of the sore judgements of God upon those, by whom such offences come, it were better a milstone were hanged about their neckeso, and they cast into the bottome of the Sea. 2. Secondly, as §2it procureth the healing of the soule of temptations, even of all the wounds of the serpent, quenching his fiery darts by shewing us Christ pthe true brazen Serpent of our recovery. 3. As it is the daily hand and mouth of the soule, §3by which we feed upon Christ the bread of life, and so are by the strength of that precious nourishment, kept to qlife everlasting. 4. As it lighteth us the way to heaven. For as there is a light apprehended by sense, and a light of §4reason: so there is a light of faith, by vertue of the promise of Christ, who said I am come a light into the world, rthat whosoever abideth in me, should not §5abide in darknesse. 5. As it bringeth us within the compasse of Christs intercession. For when hee prayed the father to keepe them from evill, hee expounds his meaning to be, to extend that his intercession not onely to his Apostless, 6but to all that should beleeve through their word. 6. As it procures the pardon of all sins according to that of Peter; to him gave tall the Prophets §6witnesse, that through his name whosoever beleeveth in him shall receive remission of their sins. 7. As it will excite and compell a Christian in all suits to §7seeke his owne help. If a man beleeve, his faith will make him speake both by confession, and uprayer to God, and by inquiry and counsell, and reproof to men. 8. As it procures the seale of the holy spirit of promise, and the earnest §8of the inheritance purchased*. Faith opens such a fountaine of joy and incouragement within a man, that it makes him breake through at length all doubts and difficulties, having a witnesse within himselfe, even the witnesse §9of the spirit of adoption. 9. As it procures strength to suffer adversity, so as a man shall not faile or sink under crosses, or wrongs. For he that hath given us to beleeve in his 〈…〉x, gave •• also strength to suffer for him. 10.
Now for the third, it must greatly be pondred, what kinde of faith,1 or perswasion can effect all this? This I unfold negatively, and affirmatively: negatively, it is not a verball faith, will doe it: By a verball faith I meane a bare affirming, that a man hath faith without all reason or discerning, that inwardly there is any such thing in his soule; and this abounds every where amongst the ignorant sort, that take beleeving to be nothing else, but to say they doe beleeve: but this will availe nothing: Nor is it a forced faith, that will worke this: by a forced faith I meane such, as the faith of devils, when a man is compelled to beleeve some truth, not for love, or desire after the truth, but out of a servile disposition, because he cannot tell, how to deny it, or object against it: dThe devills beleeve and tremble, and so doe many wicked men. Nor is it a partiall faith; I am driven to use these tearmes, that by them I might expresse the severall humors of men: by partiall faith I meane this, when a man will beleeve some truthes, but not all, as some men will beleeve Mosesc, but not Christ: the Law, but not the Gospell: the truth of directions for life, but not the assurance in particular by the promises in Jesus Christ: and contrariwise some will beleeve Christ, but not Moses, they thinke the promises are true, but they will never beleeve, that such and such threatnings can be so: God will be more mercifull. Againe some men will beleeve in prosperity, while they see meanesf, but not in adversity, when they want what they desire, or when their confidence may bring them into disgrace, or trouble: Nor is it a limiting faith, that will appoint, how it shall be before it bee beleeved. The Jewes will gbeleeve, but then Christ must worke wonders at their appointment: The Pharises will beleeve in the Messias, but then he must be such a one, as they will describe: many could beleeve, if God will doe it by such meanes, or at such times, or in such measure, as they could nameh. Thomas will beleeve, but then he must first see Christ: but it iwas otherwise with Nathaniel. Nor is it a dead faith that Iames kspeakes of, that is without workes, that will effect this: Nor will the ltemporary faith doe it.
