A17385:675
A17385:675
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.
Through manifold tentations.
There are four kinds of tentations: First,1 there is the atentation of persecution; and well may persecution be called tentation: For it is a property in most persecutors to tempt and entice, that they may seduce; and besides, the Lord hereby doth try the faith of men; for in the time of this tentation the temporary faith will fail. Secondly, there is the tentation of affliction, afflictions in bgeneral are called tentations in divers places, and they may well be called so, either because they tempt or because they try. They tempt, and that either to vice, or despair: To vice, for afflictions they tempt men to lying, deceit, stealing, swearing, oppression, usury, filthiness, idolatry, carnal shifts, breach of Sabbath, passion, bitter words, inordinate desires, &c. yea and in some men they tempt to despair, and the blasphemy against Gods mercy, as in Cain and Judas. This should teach us to watch over our selves in our troubles, that we be not led aside with the tentations of afflictions; and we should account it a great mercy of God to get out of our trouble, free from the infection of any of the former, or the like vices: and let wicked men know, that to be taken with the tentation of the cross, is worse than the cross it self; deceit is worse than want of trade, &c. Now afflictions are said to be tentations also, because they try men: For they try our faith and patience, and the constancy of our obedience to God. But of the trial of crosses in the next verse.
There are foure kinds of tentations: First,1 there is the atentation of persecution; and well may persecution be called tentation: For it is a property in most persecutors to tempt and intice, that they may seduce; and besides, the Lord hereby doth try the faith of men; for in the time of this tentation the temporary faith will faile. Secondly, there is the tentation of affliction, afflictions in bgenerall are called tentations in divers places, and they may well be called so, either because they tempt or because they try. They tempt, and that either to vice, or despaire: To vice, for afflictions they tempt men to lying, deceit, stealing, swearing, oppression, usury, filthinesse, idolatry, carnall shifts, breach of Sabbath, passion, bitter words, inordinate desires, &c. yea and in some men they tempt to despaire, and the blasphemy against Gods mercy, as in Cain and Iudas. This should teach us to watch over our selves in our troubles, that we be not led aside with the tentations of afflictions; and we should account it a great mercy of God to get out of our trouble, free from the infection of any of the former, or the like vices: and let wicked men know, that to be taken with the tentation of the crosse, is worse than the crosse it selfe; deceit is worse than want of trade, &c. Now afflictions are said to be tentations also, because they try men: For they try our faith and patience, and the constancy of our obedience to God. But of the tryall of crosses in the next verse.
The third kind of tentations is the tentation of concupiscence, of which cJames speaks, when he saith, a man is tempted, when he is drawn away of his concupiscence: Observe a plain proof, that the internal evils that arise from corruption of nature are called tentations.
The third kind of tentations is the tentation of concupiscence, of which cIames speaks, when he saith, a man is tempted, when he is drawne away of his concupiscence: Observe a plaine proofe, that the internall evils that arise from corruption of nature are called tentations.
The last kind of tentations is the tentation of Satan, and this is usually understood, when we name tentations. Of the first and second kind I have entreated before: of the third I shall speak in the handling of the common place of tentations of the fourth kind.
The last kind of tentations is the tentation of Sathan, and this is usually understood, when we name tentations. Of the first and second kind I have intreated before: of the third I shall speak in the handling of the common place of tentations of the fourth kind.
Concerning then the tentations of Satan chiefly I propound five things:
Concerning then the tentations of Sathan chiefly I propound five things:
First, how many ways Satan doth tempt men.
First, how many wayes Satan doth tempt men.
Secondly, how many degrees there be of his tentation.
Thirdly, what the difference is between the tentation of concupiscence, and the tentation of Satan.
Thirdly, what the difference is betweene the tentation of concupiscence, and the tentation of Sathan.
Fourthly, what comforts there are against tentation.
Fifthly, what rules we are to observe either for the preventing of them, or deliverance out of them.
Fiftly, what rules we are to observe either for the preventing of them, or deliverance out of them.
1For the first. Satan doth tempt men five ways: 1. By causing men to tempt: Thus he caused Peter to tempt Christ; and so he doth commonly stir up wicked men in all ages to be his instruments for tempting. 2. By assuming to himself some outward shape or likeness, and therein vocally to allure and beguile men; thus he tempts witches, and some monstrous offenders. 3. By presenting objects to our senses that may tempt us: therefore Job said, he would make a covenant with his eyes. 4. By inflaming the corruption of our own nature to evil: For when evil is hatched in our minds, if it work there strongly, it will have some effect upon the body in some part of it, and thereby Satan knows the fire that is in us, and then he comes to us, and blows all those coals with all cunning and fury to provoke us yet more and more unto sin. 5. Lastly, he tempts us by injecting evil into our minds, but how he doth this is unknown: and this last is that, which usually we think of, when we speak of the temptations of Satan.
1For the first. Sathan doth tempt men five waies: 1. By causing men to tempt: Thus he caused Peter to tempt Christ; and so he doth commonly stir up wicked men in all ages to be his instruments for tempting. 2. By assuming to himselfe some outward shape or likenesse, and therein vocally to allure and beguile men; thus hee tempts witches, and some monstrous offenders. 3. By presenting objects to our senses that may tempt us: therefore Iob said, he would make a covenant with his eyes. 4. By enflaming the corruption of our owne nature to evill: For when evill is hatched in our mindes, if it work there strongly, it will have some effect upon the body in some part of it, and thereby Sathan knowes the fire that is in us, and then hee comes to us, and blowes all those coales with all cunning and fury to provoke us yet more and more unto sinne. 5. Lastly, hee tempts us by injecting evill into our mindes, but how hee doth this is unknowne: and this last is that, which usually wee thinke of, when wee speake of the temptations of Sathan.
1. The first is, the evil motion it self barely considered, as it is cast into the mind.
1. The first is, the evill motion it selfe barely considered, as it is cast into the minde.
2. The second is, the liking of it, when our concupiscence upon the discerning of the evil thought, doth yield a kind of approbation, we being content, that such an evil thought should be there.
2. The second is, the liking of it, when our concupiscence upon the discerning of the evill thought, doth yeeld a kind of approbation, we being content, that such an evill thought should be there.
3. The third degree is delight: when we please our selves with contemplative wickedness, taking a kind of contentment in musing upon such evil things, suffering our thoughts to feed themselves in the delights of such imaginations, where we suppose the practice of evil, though as yet we have no resolution any way to give our selves liberty to do, as we think.
3. The third degree is delight: when we please our selves with contemplative wickednesse, taking a kind of contentment in musing upon such evill things, suffering our thoughts to feed themselves in the delights of such imaginations, where we suppose the practice of evill, though as yet we have no resolution any way to give our selves liberty to doe, as we thinke.
4. The fourth degree is security, or the willing omission of all such duties or services to God, as might hinder that contemplative wickedness, this is, when we are unwilling to pray, or hear, or read, especially any thing that might put us out of that liberty of thinking evil, now are we drawn away with the temptation, as the Apostle speaketh.
4. The fourth degree is security, or the willing omission of all such duties or services to God, as might hinder that contemplative wickednesse, this is, when we are unwilling to pray, or heare, or reade, especially any thing that might put us out of that liberty of thinking evill, now are wee drawne away with the temptation, as the Apostle speaketh.