A17385:692
A17385:692
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.
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.
11. The eleventh degree is tradition to Satan, which is done either secretly, the Lord giving the sinner up to Satan, or openly where the sinner is delivered to Satan by the censure of the Church: It is true, that sometimes Satan hath possession at consent before practice. For then he entered into the heart of Judas: It is true also, that the censures of the Church fall upon many after practice before Apostasy. But if men do tarry out all these degrees, in this place they will be given up, if they prevent not death, or death prevent not them, &c.
11. The eleventh degree is tradition to Sathan, which is done either secretly, the Lord giving the sinner up to Sathan, or openly where the sinner is delivered to Sathan by the censure of the Church: It is true, that sometimes Sathan hath possession at consent before practice. For then he entred into the heart of Iudas: It is true also, that the censures of the Church fall upon many after practice before Apostacy. But if men doe tarry out all these degrees, in this place they will be given up, if they prevent not death, or death prevent not them, &c.
12. The twelfth degree is a reprobate sense, when a man having been under the power of the devil, and not escaping out of his snare by repentance, i• most fearfully forsaken of God, and with unspeakable spiritual wickedness besotted by Satan, so as all sense and remorse is wholly extinguished i• him, so as neither the light o• Nature, nor the light of Scripture can work upon him.
12. The twelfth degree is a reprobate sense, when a man having been under the power of the devill, and not escaping out of his snare by repentance, i• most fearfully forsaken of God, and with unspeakable spirituall wic•ed•esse besotted by Sathan, so as all sense and remorse is wholy extinguished i• him, so as neither the light o• Nature, nor the light of Scripture can worke upon him.
13. The last degree is death, even death eternal.
13. The last degree is death, even death eternall.
Thus we see the stairs that descend down to hell, and the several step• […] stairs.
Thus we see the staires that descend downe to hell, and the severall step• 〈…〉 staires.
Saint James makes but 6. degrees: For the first motions he suppresseth. Then the first degree is drawing away, now that contains the 2, 3, and 4. degree, as it is here in our reckoning, viz. liking, delight, and security. The […] •irth, that is, practice: the fifth, the finishing of sin, which hath in i• custom, in••r• […] outward Apostasy, tradition and a reprobate mind: the […] i• death. Thus of the second point.
Saint Iames makes but 6. degrees: For the first motions hee suppresseth. Then the first degree is drawing away, now that containes the 2, 3, and 4. degree, as it is here in our reckoning, viz. liking, delight, and security. The 〈…〉 •irth, that is, practice: the fift, the finishing of sin, which hath in i• ••stome, in••r• 〈…〉 outward Apo••acie, tradition and a rebrobate minde: the 〈…〉 i• death. Thus of the second point.
1. First, the temptations of Satan are usually to things against nature, or against the God of nature, and so the temptations of Blasphemy, as they are te•med, are from Satan; or they are against the constitution of nature, a• the […] which a man is moved to kill himself, or destroy or betray his Country or Prince, or to commit ••••mitry, Bu•••r•, or […].
1. First, the tentatations of Sathan are usually to things against nature, or against the God of nature, and so the temptations of Blasphemy, as they are te•med, are from Satan; or they are against the constitution of nature, a• the 〈…〉 which a man is moved to kill himselfe, or destroy or betray his C•untry or Prince, or to commit ••••mitry, Bu•••r•, or 〈…〉.
2. Secondly, the tentations of Satan are usually sudden, and fierce, and violent like lightning, that leaves not a man time for deliberation: Thus he […] CHRIST with the glory of the world, but it is in a moment, lest ou• Saviour by deliberation should find our reasons of exceptions against ⟨p. 60⟩earthly glory: and so when the devil would persuade to sin that is gross and m•nstrous, he labours to confound a man with the sudden fierceness, and flame of the tentations; whereas concupiscence is more lingering and flower.
2. Secondly, the tentations of Sathan are usually sudden, and fierce, and violent like lightning, that leaves not a man time for deliberation: Thus he 〈…〉 CHRIST with the glory of the world, but it is in a moment, lest ou• Saviour by deliberation should finde our reasons of exceptions against ⟨p. 60⟩earthly glory: and so when the devill would perswade to sinne that is grosse and m•nstrous, hee labours to confound a man with the suddaine fiercenesse, and flame of the tentations; whereas concupiscence is more lingring and flower.
3. Thirdly, those evils that are instantly disliked, and in no measure consented to, or approved, are from Satan, and not from concupiscence. For concupiscence works by the natural proneness to the evil, which cannot be without all desire, or liking, and these tentations may be none of our sins. The first motions are not always to be counted our sins: For Christ was tempted not only for the matter, but for the manner in all things like unto us, yet without sin: he had monstrous things cast into his mind by the devil, yet he sinned not: so likewise it is not our sin simply that tentations are there. For a man doth not sin in the tentation, till he be in some degree drawn away by it.
3. Thirdly, those evils that are instantly disliked, and in no measure consented to, or approved, are from Sathan, and not from concupiscence. For concupiscence works by the naturall pronenesse to the evill, which cannot be without all desire, or liking, and these tentations may be none of our sins. The first motions are not alwaies to be counted our sinnes: For Christ was tempted not onely for the matter, but for the manner in all things like unto us, yet without sin: he had monstrous things cast into his mind by the devill, yet he sinned not: so likewise it is not our sinne simply that tentations are there. For a man doth not sinne in the tentation, till hee be in some degree drawne away by it.
1Now for the fourth thing, there are many comforts against tentations diversly to be raised out of the Scripture.