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.
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. and 9.28. Mark. 5.36. and 11.23. John 4.20. but it is true also in cases ordinary: A perswasion, 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 beleeveth, or is so perswaded, ashall not be ashamed.
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:
But contrariwise that persuasion, that is thus mighty through Gods power to keep us, is a persuasion noriginally begotten by the word, prepared oby repentance, witnessed pby the spirit, confirmed qby the Sacraments, renewed rby prayer, attended swith the love of God, encouraged by texperience within our selves uor others, and continued by *some seed of the word.
But contrariwise that perswasion, that is thus mighty through Gods power to keep us, is a perswasion noriginally begotten by the word, prepared oby repentance, witnessed pby the spirit, confirmed qby the Sacraments, renewed rby prayer, attended swith the love of God, encouraged by t
The use of all this is threefold: 1. First for terror to all those, that live without faith, and for humiliation to all those, that live without the settled assurance of faith: Here men may see, what by faith might be had,1 and the ⟨p. 48⟩need of it. Now what can be the estate of such, as neglect it and willingly sit down in unbelief, but even the condemnation hereunto belonging: He that xbelieveth not is condemned, and this is the condemnation of worlds of men, even their wretched sinning against faith and assurance of Gods promises: This is the true reason, that theyy dye in their sins, this isz a sign they are not of Christs sheep. For if they were, they would believe in him; yea and the wretched wilfulness of many in confirming themselves in the neglect of assurance, causeth many times these fearful judgements, that they should be given over to such an estate, as they should neither see nor understand: the Lord being as it were madea unwilling, that they should be converted: yea this very unbelief may cause God to repent of his mercies, and destroy menb even after many singular favours bestowed upon them: what shall I say, if we out of this text consider the use and need of faith, may not Christ wonder at our unbeliefc, if still we will go on in security?
The use of all this is threefold: 1. First for terror to all those, that live without faith, and for humiliation to all those, that live without the setled assurance of faith: Here men may see, what by faith might be had,1
Secondly, we should all then be persuaded to settle about this work of faith and assurance, knowing the singular worth and use of it, and to this end pray unto God to show us the greatness of his power in them that believe, and withal make use of the light, while we have it to walk in it, that •o the Lord may still own us, as the children of light, &c.
Secondly, we should all then be perswaded to settle about this work of faith and assurance, knowing the singular worth and use of it, and to this end pray unto God to shew us the greatnesse of his power in them that beleeve, and withall make use of the light, while we have it to walke in it, that •o the Lord may still owne us, as the children of light, &c.
Lastly, it may be a great comfort to all, that have gotten assurance. He dthat believeth is in such an estate for happiness, as he needs not be ashamed, no the Lord will so perform all things according to his faith, that he shall never be ashamed. A man need be ashamed of nothing but his unbelief; and of every such Christian it may be said, as once it was of one,e Blessed is she that believed. For there shall be a performance of those things, which were told her from the Lord.
Lastly, it may be a great comfort to all, that have gotten assurance. Hee dthat beleeveth is in such an estate for happinesse, as he needs not be ashamed, no the Lord will so performe all things according to his faith, that he shall never be ashamed. A man need be ashamed of nothing but his unbeliefe; and of every such Christian it may be said, as once it was of one,e Blessed is she that beleeved. For there shall be a performance of those things, which were told her from the Lord.
Secondly, unless we endure to the end, all is vain: It will not profit us to be kept for a time, or a long time, but it must be till the very moment of salvation.
Secondly, unlesse we endure to the end, all is vaine: It will not profit us to be kept for a time, or a long time, but it must be till the very moment of salvation.
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.
need of it. Now what can be the estate of such, as neglect it and willingly sit downe in unbeliefe, but even the condemnation hereunto belonging: He that
bele•veth not is condemned, and this is the condemnation of worlds of men, even their wretched sinning against faith and assurance of Gods promises: This is the true reason, that they
a signe they are not of Christs sheep. For if they were, they would beleeve in him; yea and the wretched wilfulnesse of many in confirming themselves in the neglect of assurance, causeth many times these fearefull judgements, that they should be given over to such an estate, as they should neither see nor understand: the Lord being as it were made
even after many singular favours bestowed upon them: what shall I say, if we out of this text consider the use and need of faith, may not Christ wonder at our unbeliefe
