A17385:654
A17385:654
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.
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?
Answ. First, when it exceeds not the measure of sorrow for sin. 2. Secondly, when it withdraws not the heart from God and holy duties through passionate and incredulous perturbations:1 but it is to be noted in the general, that the Apostle is very loth to grant them liberty for heaviness, but it is with many limitations: as 1. it must be but a little season: 2. they must be sure need doth require it: 3. it may not be allowed for many crosses that will not be allowed for lesser, or fewer tentations.
Answ. First, when it exceeds not the measure of sorrow for sin. 2. Secondly, when it withdrawes not the heart from God and holy duties through passionate and incredulous perturbations:1 but it is to be noted in the generall, that the Apostle is very loth to grant them liberty for heavinesse, but it is with many limitations: as 1. it must be but a little season: 2. they must be sure need doth require it: 3. it may not be allowed for many crosses that will not be allowed for lesser, or fewer tentations.
For a season.]
1The troubles and griefs of Gods children are but for a season, for a moment: God hides his face pbut a little while; and the reason is, because afflictions are used of God, but as plasters, or medicines, or as a furnace. Now in as much as the godly will quickly judge themselves, and make their peace, therefore the Lord will soon qdraw off the cross, the plaster shall lie no longer than till the sore be whole; and the goldsmith will let his metal lye in the fire no longer than till the dross be• melted off, or it be fit to be wrought upon.
1The troubles and griefs of Gods children are but for a season, for a moment: God hides his face pbut a little while; and the reason is, because afflictions are used of God, but as plaisters, or medicines, or as a •urnace. Now in as much as the godly will quickly judge themselves, and make their peace, therefo•e the Lord will soone qdraw off the crosse, the plaister shall lie no longer than till the sore be whole; and the goldsmith will let his metall lye in the fire no longer than till the drosse be• melted off, or it be fit to be wrought upon.
Now if crosses should continue long in our reckoning (say it were the whole life of a man) what is mans life? even a vapour that appeareth a little time. Besides, what can thy longest crosses be in comparison of the pains of the damned from which thou art delivered, or of the joys and glory of heaven which thou shalt possess? Yea what is that thou dost suffer, in comparison of what thou deservest? but yet I say it is but a season, as we account seasons, even a small part of the life of the godly: For either the ⟨p. 57⟩Lord removes the cross, or takes away the sting of it, or sweetens it with his mercies.
Now if crosses should continue long in our reckoning (say it were the whole life of a man) what is mans life? even a vapour that appeareth a little time. Besides, what can thy longest crosses be in comparison of the paines of the damned from which thou art delivered, or of the joyes and glory of heaven which thou shalt possesse? Yea what is that thou dost suffer, in comparison of what thou deservest? but yet I say it is but a season, as wee account seasons, even a small part of the life of the godly: For either the ⟨p. 57⟩Lord removes the crosse, or takes away the sting of it, or sweetens it with his mercies.
The Use may be to teach us to check the runquietness and sfailings of our hearts, and to be ever ashamed of our selves,3 that we should make so much of our crosses, and so little of Gods mercies: we should learn, seeing they are but for a season, to thold fast the confidence of our hope, and live by faith, and if the Lord be angry uto hide our selves for a little season, till his indignation be past.
The Use may be to teach us to check the runquietnesse and sfailings of our hearts, and to be ever ashamed of our selves,3 that we should make so much of our crosses, and so little of Gods mercies: we should learne, seeing they are but for a season, to thold fast the confidence of our hope, and live by faith, and if the Lord be angry uto hide our selves for a little season, till his indignation be past.