A17412:1106
Sermons upon the ten first verses of the third chapter of the first Epistle of S. Peter Being the last that were preached by the late faithful and painful minister of Gods word, Nicolas Byfield. Wherein method, sense, doctrine, and use, is, with great variety of matter, profitably handled; and sundry heads of divinity largely discussed. Published since the authors death by William Gouge.
London: printed by H. Lownes for George Latham, 1626
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.
Thus of the rules the Apostle gives for avoiding of trouble. Now follows the arguments for the confirmation of those rules, especially of the latter: and the first is taken from the estate or condition of a Christian in this Verse. the second from the testimony of the Prophet David, Vers. 10.11, 12. And the third from the probable event or effect of such a course, Vers. 13.
In the rest of this Verse, he infers from their calling to Gods blessing, That they shall be so far from cursing or reviling, that they should use no other language than blessing even to the wicked, and their adversaries.
In the rest of this Verse, hee inferres from their calling to Gods blessing, That they shall bee so farre from cursing or reviling, that they should use no other language than blessing even to the wicked, and their adversaries.
But contrariwise.] This very term imports, That the life and discourse of a true Christian, should be not only different from the life and language of wicked men, but in many things contrary. And it must needs be so, because the godly and wicked arise from a contrary fountain; the one borne after the flesh, the other after the Spirit, Gal. 4. and their words and actions flow from contrary principles; for the one is led by the old man, the other by the new man: and they have from without contrary leaders; the one led by the Devil, Eph. 2. the other by the Spirit of God, Rom. 8. and further, they trade about contrary commodities; the one for earthly things only, the other for heavenly: the one for things of this world, the other for things of another world: and lastly, they go contrary ways; the one to hell, the other to heaven: and therefore there can be no agreement between them, no more than between light and darkness, Christ and Behal. This point serves for great reproof of some weak Christians, for coming so near to the ways of carnal men, as they can hardly be distinguished from them, that look so like them. Such were those Corinthians Saint Paul reproves, 1. Cor. 3.1, 2, 3.
But contrariwise.] This very tearme imports, That the life and discourse of a true Christian, should be not onely different from the life and language of wicked men, but in many things contrary. And it must needs bee so, because the godly and wicked arise from a contrary fountaine; the one borne after the flesh, the other after the Spirit, Gal. 4. and their words and actions flow from contrary principles; for the one is led by the old man, the other by the new man: and they have from without contrary leaders; the one led by the Devill, Eph. 2. the other by the Spirit of God, Rom. 8. and further, they trade about contrary commodities; the one for earthly things only, the other for heavenly: the one for things of this world, the other for things of another world: and lastly, they goe contrary waies; the one to hell, the other to heaven: and therefore there can bee no agreement betweene them, no more than betweene light and darkenesse, Christ and Behal. This point serves for great reproofe of some weake Christians, for comming so neere to the waies of carnall men, as they can hardly be distinguished from them, that looke so like them. Such were those Corinthians Saint Paul reproves, 1. Cor. 3.1, 2, 3.
Bless.] It is required of all true Christians that they should ⟨p. 204⟩bless: their conversation should express blessing continually. Now for the understanding of this point, we must know, that man is said in Scripture, to bless either God or man. He blesseth God when he praiseth his mercy, and acknowledgeth his blessings: he adds nothing to Gods blessedness, but only acknowledgeth Gods blessed Nature, and dealing towards man. This exercise of blessing God, began betimes in the world, as Gen. 14.20. and was constantly continued in all ages among the godly. But in this place the Apostle meaneth it of blessing man: And to bless man, is either a vice or a virtue. There is a vicious blessing of men, which must be separated from the doctrine of this Text.1 Now it is vicious, first, when a man blesseth himself in his own heart, even then when God threateneth him, Deut. 29.19. Secondly, when a man blesseth wicked men, and praiseth them, notwithstanding their vile courses, Ps. 10.3. Thirdly, when a man useth blessing with his mouth, & yet curseth inwardly, Ps. 62.4. Fourthly, when a man blesseth his friend by way of flattery, Prov. 27.14. Fifthly, when a man blesseth Idols, by worshipping them, and by setting his affections upon them, Isaiah 66.3. Thus of blessing as it is a vice.
Blesse.] It is required of all true Christians that they should ⟨p. 204⟩
As blessing is a virtue, it is performed divers ways: as first, from Superiors to their Inferiors; so parents bless their children, Gen. 27. Ministers bless the people, Num. 6.23.1. Cor. 14.16. Secondly, Inferiors bless their Superiors; as the Subject the King, 2. Sam. 14.22. the Child his Parents, Pro. 30.11. the People their Teachers, Mat. 23.39.
As blessing is a vertue, it is performed divers waies: as first, from Superiours to their Inferiours; so parents blesse their children, Gen. 27. Ministers blesse the people, Num. 6.23.1. Cor. 14.16. Secondly, Inferiours blesse their Superiours; as the Subject the King, 2. Sam. 14.22. the Child his Parents, Pro. 30.11. the People their Teachers, Mat. 23.39.
In this place I take it, blessing is considered of, as it is required of all sorts of men towards all sorts of men; and in particular, towards their enemies, or such as wrong them or revile them: and so a true Christian should bless both in deeds and words.
In this place I take it, blessing is considered of, as it is required of all sorts of men towards all sorts of men; and in particular, towards their enemies, or such as wrong them or revile them: and so a true Christian should blesse both in deeds and words.
1He blesseth in deeds, when either he is a means to keep others from evil, 1. Sam. 25.33. or by doing good, or showing mercy to others; and so a man blesseth his enemy, when he relieveth him in his misery, and overcometh his evil with goodness, Rom 12.20.21. Yea, a man may be said to bless, when he causeth others to bless either God or himself, for ⟨p. 205⟩his well doing Thus Job blessed, when he caused the poor to bless him, Job 31.20.
1He blesseth in deeds, when either he is a means to keepe others from evill, 1. Sam. 25.33. or by doing good, or shewing mercy to others; and so a man blesseth his enemy, when he relieveth him in his misery, and overcommeth his evill with goodnesse, Rom 12.20.21. Yea, a man may be said to blesse, when hee causeth others to blesse either God or himselfe, for ⟨p. 205⟩his well doing Thus Iob blessed, when he caused the poore to blesse him, Iob 31.20.
It is required also that we bless one another in words; and in particular, it is required that we bless them that curse us, Mat. 5 44 Rom. 12.14. 1. Cor. 4 12. And this we do,
It is required also that wee blesse one another in words; and in particular, it is required that wee blesse them that curse us, Mat. 5 44 Rom. 12.14. 1. Cor. 4 12. And this we doe,
1 By gracious communication in general,1 when we use such words, as may not only express to the life the power and truth of the gifts of grace in us; but also may minister grace to the hearers, if it be not their own fault.
1 By gracious communication in generall,1 when wee use such words, as may not only expresse to the life the power and truth of the gifts of grace in us; but also may minister grace to the hearers, if it be not their owne fault.
2 By acknowledging the just praises of others.
3 By praying for them, Mat. 5.44. Psal. 109.4.
4 By giving soft answers, Pro. 15.23. and entreating them to avoid strife, Gen. 13.8.9.
5 By a discreet reproof of their sin: for as he that flattereth, curseth; so he that wisely reproveth, blesseth, Pro. 27.14. Psal. 141.5.
5 By a discreet reproofe of their sinne: for as he that flattereth, curseth; so he that wisely reprooveth, blesseth, Pro. 27.14. Psal. 141.5.
The use should be, to stir up all true Christians to practise true virtue of blessing, and to carry themselves so, as all their words and actions may be blessed, and a blessing to them that converse with them; and may appear to be so, even to their enemies. It is a hard lesson, but yet if we seek constantly to God for this help, it may be attained in some acceptable manner.
The use should be, to stirre up all true Christians to practise true vertue of blessing, and to carry themselves so, as all their words and actions may be blessed, and a blessing to them that converse with them; and may appeare to bee so, even to their enemies. It is a hard lesson, but yet if wee seeke constantly to God for this helpe, it may bee attained in some acceptable manner.
Knowing that ye are thereunto called.] Many things may be here observed.
Knowing that ye are thereunto called.] Manie things may be here observed.
Doct. 1. That a Christian should be vehemently affected with the consideration of his calling: and that for diverse reasons.
