A17384:2075
A commentary: or, sermons upon the second chapter of the first epistle of Saint Peter wherein method, sense, doctrine, and use, is, with great variety of matter, profitably handled; and sundry heads of divinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.
London: printed by Humphrey Lownes for George Latham, 1623London: printed by Humfrey Lownes for George Latham, 1623
Title page typeset from the transcription.
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.
Seventhly, how many ways we may obtain victory.
Seuenthly, how many waies wee may obtaine victory.
Eighthly, by what signs we may know that we are not overcome.
Eightthly, by what signes we may knowe that wee are not ouercome.
And then the use of the whole.
And then the vse of the whole.
For the first,4 there are four kinds of war waged against the soul, as it is encountered by four sorts of adversaries. For, both God, and the world, and he devil, and the flesh, war against the soul of man: briefly of the three first.
For the first,4 there are foure kinds of warre waged against the soule, as it is encountered by foure sorts of aduersaries. For, both God, and the world, and he diuell, and the flesh, warre against the soule of man: briefely of the three first.
God wars against the soul, either in earnest ⟨p. 462⟩and in deed, or in show and appearance, and not as an adversary in deed. In earnest God fights against the soul, by the threatenings and rebukes of his Word, when he smites and beats men down by the word of his mouth, Isaiah 11. and also by torments of conscience poured out upon the wicked men; and so he fought against Cain and Judas. Sometimes, God is but a putative adversary, and doth but seem to fight against them; and so he warreth against his own servants: either by outward crosses, or by desertion, or by fear and terror; and thus he fought against Job: And in this case, God is like a Captain training his soldiers, or like a Fencer teaching his scholar to fight.
God warres against the soule, either in earnest ⟨p. 462⟩and in deed, or in show and appearance, and not as an aduersary in deed. In earnest God fights against the soule, by the threatnings and rebukes of his Word, when hee smites and beates men downe by the word of his mouth, Esay 11. and also by torments of conscience powred out vpon the wicked men; and so hee fought against Cain and Iudas. Sometimes, God is but a putatiue aduersarie, and doth but seeme to fight against them; and so hee warreth against his owne seruants: either by outward crosses, or by disertion, or by feare and terrour; and thus hee fought against Iob: And in this case, God is like a Captaine trayning his souldiers, or like a Fencer teaching his scholler to fight.
The world wars against the soul, two ways, by the enticements of profits, pleasures, honours, evil counsel, or example: and by persecution either of the tongue or hand.
The world wars against the soule, two waies, by the inticements of profits, pleasures, honours, euill counsell, or example: and by persecution either of the tongue or hand.
The devil wars against the soul, by evil doctrine, or temptations or illusions. But none of these three are principally intended here: it is the flesh, that maketh war against the soul, that is here meant.
The diuell warres against the soule, by euill doctrine, or temptations or illusions. But none of these three are principally intended heere: it is the flesh, that maketh warre against the soule, that is heere meant.
By the flesh, is meant the corruption that is in the nature of man, called the old man and the Law of the members. By the soul is here meant the spirit, or regenerate man, the new man, the grace of Christ in the soul. Thus of the first point, who are the combatants: the flesh is the assailant; the Spirit, the defendant.
By the flesh, is meant the corruption that is in the nature of man, called the old man and the Lawe of the members. By the soule is heere meant the spirit, or regenerate man, the new man, the grace of Christ in the soule. Thus of the first point, who are the combatants: the flesh is the assaylant; the Spirit, the defendant.
For the second point: the flesh encounters and ⟨p. 463⟩wars against the soul diverse ways, and by strange kinds of fights; as, 1. By mists of ignorance: it casts mists before the eyes of the soul,1 that it might be blinded; for, there is a manifest combat between the natural understanding, and the regenerate mind: carnal reason and saving knowledge often fight it out within a man. 2. By doubtings and distractions: and so the flesh casts out such questions as these, as so many darts into the soul; Whether there be a God, or the Scripture be the Word of GOD? Whether Christ be the Son of God, and our Mediator? Whether it be the true Church we are in; or whether our sins be forgiven, or we be in the state of grace? whether there shall be any resurrection, or heaven, or hell, or immortal Being of the soul? Against all these, the soul is driven to make often defences, and drives them out with hard conflicts. 3. By rebellious denial of obedience to the law of the mind; exalting it self against the obedience enjoined by Christ to the soul, Rom. 7. 2. Cor. 10. and casting out resolutions of denial, & thoughts that say they ought not, or will not obey. 4. By hindering the work of the soul, that overcomes the former resolutions, and will obey: and that it doth by making evil present, when she should do good; or by hindering and dulling of the affections of the heart, or by casting in of other projects, of purpose to breed distractions in the time of doing good duties, Rom 7. ⟨p. 464⟩5. By lusting, that is, by bringing-in of contrary desires, evil concupiscences, longings after forbidden things: and in these lusts usually the flesh combines with the outward adversaries of the soul, the world and the devil; and kindles the fire of those inordinate desires, by dalliance with the world, or the devil's temptations. And thus of the second point.
For the second point: the flesh incounters and ⟨p. 463⟩
The third thing is a question; Why GOD should suffer the soul to be thus annoyed by the flesh; saying, He could have made man again in Christ, as he made Adam in Paradise, and so have utterly abolished the flesh?1 For answer hereunto, three things may be said. First, that we are bound with all thankfulness to praise God for that grace he hath given us in Christ, though it be not full perfect; and so ought not to reason with GOD, why he gave us not more grace; and the rather, because we look for a time, when we shall be more happy in that respect, than ever Adam was: and besides, though grace given us, be imperfect, in respect of degree, and so, less than Adam's was; yet it is perfect, in respect of continuance: and so it is better than Adam's. Thirdly, there may be divers reasons assigned, why GOD did suffer the flesh to remain in us after calling, for a time, that is, while we war in this world: for, 1. It shows the greatness of God's power, that can keep us, notwithstanding such continual danger we are in. 2. By this conflict, divers graces of the Spirit are raised up and exercised, which else were of ⟨p. 465⟩little use; as, godly sorrow, poverty of spirit, desire of death, and faith also hath much employment about this combat. 3. By this combat, all the graces of God's Spirit are proved to be right, and not counterfeit in the true Christians: for, no man can constantly bear arms against the flesh, but he is a new creature. This combat, then, serves for the trial of the gifts and graces of Christians. 4. By this combat, we are cured of the horrible disease of self-love & pride in our selves, and made more to love God, and trust in him; as knowing, that we deserve no favour at his hand, nor can be strong in our own might. 5. It is equal we should war, before we triumph; that we should fight in the battles on earth, before we reign in heaven.
The third thing is a question; Why GOD should suffer the soule to be thus annoyed by the flesh; saying, He could haue made man again in Christ, as he made Adam in Paradise, and so haue vtterly abolished the flesh?1 For answer heerunto, three things may be said. First, that we are bound with all thankfulness to praise God for that grace he hath giuen vs in Christ, though it bee not full perfect; and so ought not to reason with GOD, why he gaue vs not more grace; and the rather, because wee look for a time, when wee shall bee more happy in that respect, than euer Adam was: and besides, though grace giuen vs, bee imperfect, in respect of degree, and so, lesse than Adam's was; yet it is perfect, in respect of continuance: and so it is better than Adam's. Thirdly, there may be diuers reasons assigned, why GOD did suffer the flesh to remain in vs after calling, for a time, that is, while wee warre in this world: for, 1. It shewes the greatnes of God's power, that can keep vs, notwithstanding such continual danger we are in. 2. By this conflict, diuers graces of the Spirit are raised vp and exercised, which else were of
Lastly, it makes heaven and grace more precious in our sight, and breeds in us a desire to be dissolved, and so warns from the love of this present evil world.
Lastly, it makes heauen and grace more precious in our sight, and breeds in vs a desire to bee dissolued, and so warns from the loue of this present euill world.
In the fourth place we must consider, by what means the soul may preserve it self against the treacheries and assaults of the flesh: and so the means is to be used either before the conflict, or in the conflict, or after the conflict.
In the fourth place we must consider, by what means the soule may preserue it self against the treacheries and assaults of the flesh: and so the means is to be vsed either before the conflict, or in the conflict, or after the conflict.
Before the conflict, if we would take a sound course to be preserved against the danger of the flesh, we must look to these things: 1. We must stand upon our guard, and keep a daily watch over our hearts and ways, and not be reckless to despise our own ways, or never ⟨p. 466⟩take notice of our hearts: he lives dangerously, that lives securely: we must take a diligent view of our own natural dispositions, to be able to discern distinctly, what it is the flesh usually is prone to, or employed in. 2. We must be sure to commit our selves to God, and by faith lay hold upon Jesus Christ, and settle our selves in our assurance: for that cuts off many of the main advantages of the flesh, especially it quencheth all those hellish darts that arise from doubtings and despair: which is to discern the flesh. 3. We must quicken in us our hope of a better life: for that will show us so much glory to be had in the service of Christ, as all the motions of the flesh will seem vain in comparison: we are never allured by the lusts of the flesh, but when we have forgotten heaven, or are destitute of the lively hope of it. 4. We must be sober, in the use of outward things, 1. Pet. 1.13. and remove from the flesh, those things we observe the flesh to be apt to dally withal: if the flesh could be divorced from the world, there were little or no danger. 5. We must with all readiness, upon all occasions, entertain all good motions any way cast into us by Gods Spirit: for as those are set up and nourished, the flesh is subdued and kept under. 6. We must daily commit our selves and our souls to God by prayer, and beseech him to keep us, and accordingly to beg strength to ⟨p. 467⟩avoid those evils, which by nature we find our selves most prone to, 2. Tim. 1.12.
Before the conflict, if wee would take a sound course to bee preserued against the danger of the flesh, we must look to these things: 1. We must stand vpon our guard, and keep a daily watch ouer our hearts and waies, and not be retchlesse to despise our owne waies, or neuer ⟨p. 466⟩
Now if the flesh, notwithstanding, do on the sudden (either provoked by the world, or enticed by the devil) make assault and lust after evil things: then in the conflict, our armour must be, 1. Contrary lustings, Gal. 1.17. The Spirit must lust against the flesh, by raising up holy desires, and loathing of those base affections of the flesh. 2. Prayer: we must crucify them, drag them before the Cross of Christ, and there accuse them, shame them, judge them, condemn them, and beg virtue from the death of Christ to kill them. 3. The Word of God. For as Christ beat away the devil, by alleging what was written: so should we get store of places of Scripture, which we might allege to our own hearts, when we are enticed to any sin: and so the promises of the Gospel would be as shoes to our feet; that neither thorny care prick, nor vain pleasures defile us: and so those promises are, because they both show us greater things then fleshly pleasures can be, and withal show us such treasure in Christ, as may free us from living in care.
Now if the flesh, notwithstanding, doe on the sudden (either prouoked by the world, or entised by the deuill) make assault and lust after euill things: then in the conflict, our armour must be, 1. Contrary lustings, Gal. 1.17. The Spirit must lust against the flesh, by raising vp holy desires, and loathing of those base affections of the flesh. 2. Prayer: we must crucifie them, drag them before the Crosse of Christ, and there accuse them, shame them, iudge them, condemne them, and begge vertue from the death of Christ to kill them. 3. The Word of God. For as Christ beat away the deuill, by alleaging what was written: so should wee get store of places of Scripture, which wee might alleage to our owne hearts, when wee are entised to any sinne: and so the promises of the Gospell would bee as shooes to our feete; that neither thorny care prick, nor vaine pleasures defile vs: and so those promises are, because they both shew vs greater things then fleshly pleasures can bee, and withall shew vs such treasure in Christ, as may free vs from liuing in care.
Two rules are of excellent use for this purpose.
Two rules are of excellent vse for this purpose.
1. To silence the flesh: When it assaults, not to suffer it to plead much, but presently resist it. 2. To look to the beginnings of any corruption: not to dally with it, and give it way upon ⟨p. 468⟩pretence of safety: for it may strangely provoke, and beyond expectation, if it be not looked to at first.
1. To silence the flesh: When it assaults, not to suffer it to plead much, but presently resist it. 2. To looke to the beginnings of any corruption: not to dallie with it, and giue it way vpon ⟨p. 468⟩pretence of safety: for it may strangely prouoke, and beyond expectation, if it bee not looked to at first.
