A17385:642
A17385:642
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.
The main thing that I observe out of these words, is, that converted Christians, though they have many afflictions, yet they are greatly solaced and find great joy even in this world. Now because this point is not believed by the most, who are loath to acknowledge so much gain in godliness, and because also many Christians are not wise either to discern, or to make use of their own felicity herein, I would (before I come to the use of this doctrine) for explication propound three things. 1. How it can be made manifest out of Scripture, that a Christian life is such a joyful life? 2. What are the particular ways, whereby Christians can meet with such a joyful life and comfort, as by Scripture is proved they might have? 3. And in the third place I answer an objection or two.
The maine thing that I observe out of these words, is, that converted Christians, though they have many afflictions, yet they are greatly solaced and finde great joy even in this world. Now because this point is not believed by the most, who are loath to acknowledge so much gaine in godlinesse, and because also many Christians are not wise either to discerne, or to make use of their owne felicity herein, I would (before I come to the use of this doctrine) for explication propound three things. 1. How it can be made manifest out of Scripture, that a Christian life is such a joyfull life? 2. What are the particular waies, whereby Christians can meet with such a joyfull life and comfort, as by Scripture is proved they might have? 3. And in the third place I answer an objection or two.
1For the first, The Scripture instanceth in nine things, all which do manifestly import, that such as fear God, may have exceeding much joy. 1. For first aGod commandeth his servants to rejoice, yea bhe commandeth his Ambassadors to comfort them. 2, God is bound by promise to give them joy. For besides that the Gospel in general is a doctrine of glad tidings there are particular promises for joy, cas the places in the margin show. 3. Thirdly, joy is one of the express dfruits of the Spirit. 4. Fourthly, it is ea main part of the Kingdom of God. 5. Fifthly, God threateneth his, when he finds them without it, as is manifest in Deut. 28. this was one cause of his displeasure, that they did not fserve him with joyfulness and a glad heart. 6. The Scripture is plentiful in the examples of men, that have found exceeding much joy in the ways of God, gsome few places I instance in the margin. 7. If a temporary faith find such joy in the word, how much more a justifying faith. 8. The nature of God is such, as he is as willing to communicate joy, has well as other graces. 9. Lastly, this is most apparent by this, that the Scriptures show, that God hath provided joys for his servants in such things as might seem most to cross them or their contentment, as in itribulation, yea and kin affliction of conscience it self. Now if we can believe it of them in such times, then we need never doubt of it, but they either have, or may have great joy.
1For the first, The Scripture instanceth in nine things, all which doe manifestly import, that such as feare God, may have exceeding much joy. 1. For first aGod commandeth his servants to rejoyce, yea bhee commandeth his Embassadors to comfort them. 2, God is bound by promise to give them joy. For besides that the Gospell in generall is a doctrine of glad tidings there are particular promises for joy, cas the places in the margent shew. 3. Thirdly, joy is one of the expresse dfruits of the Spirit. 4. Fourthly, it is ea maine part of the Kingdome of God. 5. Fiftly, God threatneth his, when he finds them without it, as is manifest in Deut. 28. this was one cause of his displeasure, that they did not fserve him with joyfulnesse and a glad heart. 6. The Scripture is plentifull in the examples of men, that have found exceeding much joy in the waies of God, gsome few places I instance in the margent. 7. If a temporary faith finde such joy in the word, how much more a justifying faith. 8. The nature of God is such, as hee is as willing to communicate joy, has well as other graces. 9. Lastly, this is most apparant by this, that the Scriptures shew, that God hath provided joyes for his servants in such things as might seeme most to crosse them or their contentment, as in itribulation, yea and kin affliction of conscience it selfe. Now if we can beleeve it of them in such times, then wee need never doubt of it, but they either have, or may have great joy.
1I answer: They find joy nine ways. 1. They have in them the lSpirit, even him that is called a Comforter, which no wicked man hath, and this Spirit of God is an everlasting spring of joy. 2. Gods ordinances are unto them as mwells of joy: the word is a well, so is prayer, reading, the Sacraments, and conference. 3. They have their right to all Gods npromises to comfort them, and certainly the Gospel is a deep well. 4. They have the presence of God ••ke the osun to refresh them. 5. They find secret joy in the communion of Saints, both to hear of them absent, and to have fellowship with them present, and that both public and private: For if this be a great part of the joy of heaven, then may it be some part of a Christians joy on earth. 6. There is joy in the graces of the Spirit, to see the buds of the Lord grow in the garden of their hearts, and the weeds of sin to be rooted out; yea great is the content of grace and well-doing. 7. There is joy in the meditation of the misery they are delivered from. 8. They are not barred from ⟨p. 55⟩the joy in outward things, which is all the joy wicked men have, and in these the worst Christian hath more right to rejoice, then the best carnal man. 9. Lastly, they find much joy even of the phope of the joy they shall have in heaven.
Ob. But might some ungodly person say, We see no such matter in them.
Ob. But might some ungodly person say, Wee see no such matter in them.
Sol. The stranger shall not meddle with their joy.
Ob. But might some scorner say, If any have found such joy in following the word and godliness, it hath been such, as have had nothing else to rejoice in.q
Ob. But might some scorner say, If any have found such joy in following the word and godlinesse, it hath beene such, as have had nothing else to rejoyce in.q
Sol. That is false: The Psalmist shows by prophesying, that even Kings that have abounded in outward things, yet coming to taste the excellency of the comforts of godliness, and to feel the power of Gods word, should rsing for joy of heart, and greatly acknowledge the exceeding glory of God and godliness.
Sol. That is false: The Psalmist shewes by prophesying, that even Kings that have abounded in outward things, yet comming to taste the excellency of the comforts of godlinesse, and to feele the power of Gods word, should rsing for joy of heart, and greatly acknowledge the exceeding glory of God and godlinesse.
Ob. But might some others say, We have been hearers thus long, and have followed godliness, and yet can find no such comfort in it.
Ob. But might some others say, Wee have beene hearers thus long, and have followed godlinesse, and yet can find no such comfort in it.
Sol. I answer, it may well be so: but then lay the blame where it is to be laid, & let men examine themselves concerning the cause: For if thou find not much joy in godliness, it is either because sthou hast not sorrowed for thy sins, or thou hast not tseriously sought the pardon of thy sins, or thou sowest not good seed, thou art not conscionable in practice. If men were more fruitful in well-doingu, they would find more joy: or thou *livest not in peace, or thou art not xmuch in prayer, or thou yreceivest not the law into thy heart, or thou zart entangled with some gross sin, or thou art aintemperate in thy earthly pleasures, or thou art not bin all things thankful.
Sol. I answer, it may well be so: but then lay the blame where it is to be laid, & let men examine thēselves concerning the cause: For if thou find not much joy in godlinesse, it is either because sthou hast not sorrowed for thy sinnes, or thou hast not tseriously sought the pardon of thy sinnes, or thou sowest not good seede, thou art not conscionable in practice. If men were more fruitfull in well-doingu, they would finde more ioy: or thou
This doctrine may serve for three uses. First, It may confute that cavil of carnal men, that Religion will make men dumpish and melancholy, whereas the clean contrary we see here is true. 2. It greatly reproves the uncheerfulness of many professors, who do thereby greatly darken the glory of Religion, and cause the way of God to be evil spoken of, besides the hurt they do themselves through unthankfulness and unbelief,1 exposing themselves to the tentations, either of sin or apostasy, together with a continual unfitness to all duties of piety: and this ariseth out of aptness either to passion of anger, or worldly grief. 3. It may teach us to seek the joys of God, and having found them, to be careful by all means to preserve them.
This doctrine may serve for three uses. First, It may confute that cavill of carnall men, that Religion will make men dumpish and melancholy, whereas the cleane contrary we see here is true. 2. It greatly reproves the uncheerfulnesse of many professors, who doe thereby greatly darken the glory of Religion, and cause the way of God to be evill spoken of, besides the hurt they doe themselves through unthankfulnesse and unbeleefe,1 exposing themselves to the tentations, either of sinne or apostasie, together with a continuall unfitnesse to all duties of piety: and this ariseth out of aptnesse either to passion of anger, or worldly griefe. 3. It may teach us to seek the ioyes of God, and having found them, to be carefull by all meanes to preserve them.
First, keep thy self free from the allowance of the least sin, violate not the peace of thy conscience. Secondly,1 digest the promises concerning infirmities after calling. Thirdly, take heed of omission, or careless use of Gods ordinances. Lastly, care not for the world, but retire thy self, else from thence will flow unavoidable unrest.
First, keep thy self free from the allowance of the least sin, violate not the peace of thy conscience. Secondly,1 digest the promises concerning infirmities after calling. Thirdly, take heed of omission, or carelesse use of Gods ordinances. Lastly, care not for the world, but retire thy selfe, else from thence will flow unavoidable unrest.
Before I pass from these words, yet two things more may be briefly touched. First, in that he •aith, ye rejoice, he seemeth to import, that true joy is only in converted Christians. For as for the joys that the men of this world have, they are not true: For besides there is much vanity *and madness in them, there is also much danger in them; for cthey breed security, and dmen shall be called to account for them; yea men may lose etheir souls for them. Secondly, where he saith, wherein, he means in which benefits of regeneration, glorification, preservation, &c. whence may be briefly noted, that the chiefest joys of Christians are in spiritual things; it ill beseems Christians to set their hearts on earthly things.
Before I passe from these words, yet two things more may be briefly touched. First, in that he •aith, yee rejoyce, he seemeth to import, that true ioy is onely in converted Christians. For as for the ioyes that the men of this world have, they are not true: For besides there is much vanitie *and madnesse in them, there is also much danger in them; for cthey breed security, and dmen shall be called to account for them; yea men may lose etheir soules for them. Secondly, where he saith, wherein, hee meanes in which benefits of regeneration, glorification, preservation, &c. whence may be briefly noted, that the chiefest ioyes of Christians are in spirituall things; it ill beseemes Christians to set their hearts on earthly things.
1It is with these rules: First, thou must be sure thou hast repented of thy sins, before thou allow thy self liberty for fpleasures. 2. Thou must not make a vocation of recreation. 3. Thou must spend only thy own time upon them, not the Lords. 4. Thou must avoid scandalous delights, and such games as are of evil report. 5. Thou must watch over thine own heart, that thy recreations steal not away thine heart from the delight of better things, but be used rather as an help unto them.
1It is with these rules: First, thou must be sure thou hast repented of thy sins, before thou allow thy selfe liberty for fpleasures. 2. Thou must not make a vocation of recreation. 3. Thou must spend onely thy owne time upon them, not the Lords. 4. Thou must avoid scandalous delights, and such games as are of evill report. 5. Thou must watch over thine owne heart, that thy recreations steale not away thine heart from the delight of better things, but be used rather as an helpe unto them.