A17385:682
A17385:682
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.
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.
5. The fifth degree is ensnaring, when a man that all this while had no purpose to do the evil, let his thoughts yet run upon it, and he finds himself now so entangled, that he doubts he shall be carried into the practice of it, whereupon he struggles within himself a•d would fain resolve not to do it but yet finds himself like the fish catched with the hook, so as he cannot get off, but is strongly enticed to yield to seek all that pleasure, or profit, or honour, or revenge, of which he hath mused: Thus for some time continue men in this degree, fain they would not do the sin outwardly, yet they fear they shall do it: They could now wish they had not given their thoughts that liberty. For now they are so fired, they cannot tell how to be delivered from them.
5. The fift degree is ensnaring, when a man that all this while had no purpose to doe the evill, let his thoughts yet runne upon it, and hee findes himselfe now so intangled, that he doubts he shall be carried into the practice of it, whereupon he struggles within himself a•d would fain resolve not to doe it but yet finds himselfe like the fish catched with the hook, so as hee cannot get off, but is strongly entised to yeeld to seeke all that pleasure, or profi•, or honour, or revenge, of which he hath mused: Thus for some time continue men in this degree, faine they would not doe the sinne outwardly, yet they feare they shall doe it: They could now wish they had not given their thoughts that liberty. For now they are so fiered, they cannot tell how to be delivered from them.
6. The sixth degree is Consenting: For at length the devil overcomes through the flames of concupiscence, so as he now resolves, he will practice it, and give his full consent to attend the opportunity to commit the evil, as supposing to find to himself great content, that he never had: ⟨p. 59⟩such is the old fraud and murderous lying of the Tempter.
6. The sixt degree is Consenting: For at length the devill overcomes through the flames of concupiscence, so as hee now resolves, hee will practice it, and give his full consent to attend the opportunity to commit the evill, as supposing to finde to himselfe great content, that hee never had: ⟨p. 59⟩such is the old fraud and murtherous lying of the Tempter.
This is called the conceiving of sin.
This is called the conceiving of sinne.
7. The seventh degree is Practice, or the birth of sin, and this is, when a man overcome within as before, now committeth his intended evil.
7. The seventh degree is Practice, or the birth of sin, and this is, when a man overcome within as before, now committeth his intended evill.
8. The eighth degree is custom, when a man now less fearful of sin, doth often commit it, and yieldeth himself over to the continual practice of his wretched evil.
8. The eighth degree is custome, when a man now lesse fearfull of sinne, doth often commit it, and yeeldeth himselfe over to the continuall practice of his wretched evill.
9. The ninth degree is inward Apostasy, that is, departing from God with an evil and unfaithful heart, as it is called, Heb. 3. this is when a man confirmed in the custom of sin resolves to give over all care of godliness, and accordingly by the working of Satan hath his heart filled with all sorts of vicious inclinations, and is so obdurate, that he believes or cares for no threatenings, nor makes any great reckoning of any truth of God: But all this is but within.
9. The ninth degree is inward Apostacy, that is, departing from God with an evill and unfaithfull heart, as it is called, Heb. 3. this is when a man confirmed in the custome of sinne resolves to give over all care of godlinesse, and accordingly by the working of Sathan hath his heart filled with all sorts of vicious inclinations, and is so obdurate, that hee beleeves or cares for no threatnings, nor makes any great reckoning of any truth of God: But all this is but within.
10. The tenth degree is outward Apostasy, and this is, when a man at length growing audacious in sinning, gives over even outwardly all care of honesty or religion, openly showing himself to be fallen away from all care of the profession of the truth, or respect of godliness further than the laws of men, or other carnal respects may lead him.
10. The tenth degree is outward Apostacy, and this is, when a man at length growing audacious in sinning, gives over even outwardly all care of honesty or religion, openly shewing himselfe to be fallen away from all care of the profession of the truth, or respect of godlinesse further than the lawes of men, or other carnall respects may lead him.