A17385:649
A17385:649
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.
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 *livest not in peace, or thou art not xmuch in prayer, or thou yreceivest not the law into thy heart, or thou zart intangled with some grosse sinne, or thou art aintemperate in thy earthly pleasures, or thou art not bin all things thankfull.
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.
Lastly, note from hence, that they only are fit to give testimony of the joys of a converted estate, that have had experience of it themselves; trust not the judgements of carnal persons, for the dignity, utility, and durableness of the graces of godliness.
Lastly, note from hence, that they onely are fit to give testimony of the ioyes of a converted estate, that have had experience of it themselves; trust not the iudgements of carnall persons, for the dignity, utility, and durablenesse of the graces of godlinesse.
And thus of the first reason.
Though now for a season you are in heaviness.
Though now for a season you are in heavinesse.
1There are divers sorts of heaviness. 1. There is the heaviness of the desperate, such was that in Cain and Judas. 2. and the heaviness of the disappointed, such was the heaviness of Haman, Ahab, and Ammon, when they could not compass their ambitious, covetous, and voluptuous ends. 3. And there is the heaviness of the melancholyf, and of the scandalized. 4. There is the heaviness of the penitent for sins. 5. and of the afflicted for crosses. 6. There is a heaviness in Gods children after calling for spiritual respects, as for corruption gof nature, for habsence of Christ, for iwant of the means, for the kdishonour of God in public abominations, for the lmiseries of the Church, for Gods mthreatenings and anger, for the ndesire of death, for ohardness of heart, and for special sins after calling.
1There are divers sorts of heavinesse. 1. There is the heavinesse of the desperate, such was that in Cain and Iudas. 2. and the heavinesse of the disappointed, such was the heavinesse of Haman, Ahab, and Ammon, when they could not compasse their ambitious, covetous, and voluptuous ends. 3. And there is the heavinesse of the melancholyf, and of the scandalized. 4. There is the heavinesse of the penitent for sinnes. 5. and of the afflicted for crosses. 6. There is a heavinesse in Gods children after calling for spirituall respects, as for corruption
Quest. But may not Gods children be heavy for crosses?
Answ. They may; and I think that may be meant here; but then these rules must be noted. First, that their heaviness be rather for some sin in themselves,1 which might cause the cross, then for the cross it self. Secondly, that their heaviness be moderate.
Answ. They may; and I think that may be meant here; but then these rules must be noted. First, that their heavinesse be rather for some sinne in themselves,1 which might cause the crosse, then for the crosse it selfe. Secondly, that their heavinesse be moderate.
Quest. But when is sorrow for afflictions moderate?