A17412:1180
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 first reason, taken from the condition of Gods servants, as they are heirs of blessing. In these words is contained the second reason, taken from Prophetical testimony: David long since taught the same doctrine Saint Peter now doth, and gave the same advice in effect: for he had showed, That if a man would live a quiet and contented life, free from troubles and mischief, he must then take heed of all reviling and evil speaking, and avoid all things might offend, either the godly or the wicked: All things, I say, that are evil; and must labour after all courses of peace, and mercy, and well-doing: and then God would be a protector of such godly and careful men, and he would recompense upon the wicked, all the wrongs they do to his servants. This is the sum of the meaning of these words.
THus of the first reason, taken from the condition of Gods servants, as they are heires of blessing. In these words is contained the second reason, taken from Propheticall testimonie: David long since taught the same doctrine Saint Peter now doth, and gave the same advice in effect: for hee had shewed, That if a man would live a quiet and contented life, free from troubles and mischiefe, hee must then take heed of all reviling and evill speaking, and avoid all things might offend, either the godly or the wicked: All things, I say, that are evill; and must labour after all courses of peace, and mercy, and well-doing: and then God would bee a protectour of such godly and carefull men, and hee would recompence upon the wicked, all the wrongs they do to his servants. This is the summe of the meaning of these words.
In the words (for the order of them) observe three things.
1. The persons advised or charged by the Prophet David, vi•. such as would needs love life, and to see good and quiet days.
1. The persons advised or charged by the Prophet David, vi•. such as would needs lovelife, and to see good and quiet daies.
2. The duties charged upon them, as the means to attain what they desired: and so he shows what they must avoid, and what they must do. They must avoid, in particular, an evil tongue; and in general, an evil and injurious life. And contrariwise, for what they must do; in general, they must do good; and in particular, seek peace, Vers. 10, 11.
2. The dueties charged upon them, as the meanes to attaine what they desired: and so he shewes what they must avoid, and what they must doe. They must avoid, in particular, an evill tongue; and in generall, an evill and injurious life. And contrariwise, for what they must doe; in generall, they must doe good; and in particular, seeke peace, Vers. 10, 11.
3. The reason of his advice; and that is taken from the Nature of God, and his disposition, both towards the godly, and amongst the wicked, Vers. 12.
3. The reason of his advcie; and that is taken from the Nature of God, and his disposition, both towards the godly, and amongst the wicked, Vers. 12.
From the general consideration of all the words, we may ⟨p. 219⟩gather, That a great part of the miseries of life might be avoided, if men would be advised and ruled. Most men and women may thank themselves for the unquietness and distress they live in: And this will appear, if we consider of either their crosses, or their temptations, or their corruptions, which are the things only that can distress life.
From the generall consideration of all the words, we may ⟨p. 219⟩gather, That a great part of the miseries of life might be avoided, if men would be advised and ruled. Most men and women may thanke themselves for the unquietnesse and distresse they live in: And this will appeare, if wee consider of either their crosses, or their temptations, or their corruptions, which are the things onely that can distresse life.
As for the crosses,1 it is manifest by experience, that the most people suffer for their own folly, and such things as might have been avoided. Their discontentments arise, either from their rash matches in the estate of life they are in, or from vain jangling in idle opinions, or from their rash and perverse words, or from their wilful neglect of easy rules of good behaviour in the family, or the like. Take but the directions here given: If men did refrain their tongues from evil speaking, by censure, or reproaches, or slander, or fraudulent words, and that men did avoid injurious courses, or gross crimes: and withal, if men did strive to do all the good they could to all sorts of men; and finally, if men would use all lawful means to preserve peace, and to avoid contumely, how quiet might the lives of the most people be? Again, let a Christian consider of his corruptions,2 which at sometimes so trouble himself and others: doth not his own conscience know, that if he would constantly pray against them, and be sure to be circumspect in his carriage, how certainly, and how soon might he be delivered from the power of any sin? And for his infirmities, with how little labour might he store his head with comfortable places of Scripture, that might support him against the sense of his daily frailties? And for temptations of Satan, that so extremely molest some few Christians, how might they have been either avoided, or borne with more quiet? Some Christians tempt the Devil to tempt them, by their solitariness, or idleness, or security, or wilful nourishing of pride and vanity in themselves, or by a careless living without assurance of faith. And when the temptations are upon them, and they are truly humbled under them, how do some Christians wilfully refuse consolation, and limit God, so as never to be quiet till the temptation be removed, though the Lord himself answer them, that his grace ⟨p. 220⟩shall be sufficient for them? The use should be therefore to warn all men that would live quietly and comfortably, to awaken to the care of their duty, and to study the rules given them out of the word of God: for, let them be assured, till they make conscience of living by rule, it will never be better with them.
As for the crosses,1
Again, in that Saint Peter, and the Prophet David agree so right in judgment, concerning the practise of true Christians, it shows, That the rules of holy life have been the same in all ages of the world; before the Law, and under the Law, and now under the Gospel. We may see by the carriage of holy men before the Law, that they walked by such rules as these: and the reason is, Because the rules of a religious and virtuous life were in the mind of God from all eternity, and so given to men from the beginning; & cannot change, in as much as God is unchangeable in the forms of things. And this point may show us how hard the world is to learn, in that these lessons have been taught from the beginning, and yet the most men have not learned them. And besides, godly Christians should be encouraged to live by rule, and to walk circumspectly, seeing this is no harder a task required of them, than what hath been required in all ages.
Againe, in that Saint Peter, and the Prophet David agree so right in judgment, concerning the practise of true Christians, it shewes, That the rules of holy life have beene the same in all ages of the world; before the Law, and under the Law, and now under the Gospell. Wee may see by the carriage of holy men before the Law, that they walked by such rules as these: and the reason is, Because the rules of a religious and vertuous life were in the minde of God from all eternity, and so given to men from the beginning; & cannot change, in as much as God is unchangeable in the formes of things. And this point may shew us how hard the world is to learne, in that these lessons have beene taught from the beginning, and yet the most men have not learned them. And besides, godly Christians should bee encouraged to live by rule, and to walke circumspectly, seeing this is no harder a task required of them, than what hath beene required in all ages.
Thirdly, it is worth the observing, who the persons are that give this counsel, to strive as well as we can to live out of trouble, and to lead a quiet life. They were two great Champions, that had endured a world of troubles themselves; Peter, I mean, and David, and yet we see they press other men to seek to live as quietly as is possible: and thus did Paul do also, 1. Tim. 2.2 1. Thes. 4.11. Heb. 12.11. Now one main reason why they do soe, is, because they themselves did feel by experience, how unable they were to bear crosses, when they fell upon them. It was this Peter that denied his Master, upon the very sight (as it were) of adversaries: and it was this David, that gave this advice, after himself had changed his behaviour before Abimelech; as you may see by the title of the Psalm. Which should teach us to be thankful for that public or private quietness any of us do enjoy: and besides, it should warn those unruly froward Christians, that ⟨p. 221⟩live not in quiet, either at home or abroad, to repent and amend their words and works. They cannot imagine what singular comfort and contentment they withhold from their own lives, and the lives of others: If they did but know how much God abhors a froward Christian, they would be more afraid than they are.
Thirdly, it is worth the observing, who the persons are that give this counsell, to strive as well as wee can to live out of trouble, and to lead a quiet life. They were two great Champions, that had endured a world of troubles themselves; Peter, I meane, and David, and yet wee see they presse other men to seeke to live as quietly as is possible: and thus did Paul doe also, 1. Tim. 2.2 1. Thes. 4.11. Heb. 12.11. Now one maine reason why they doe soe, is, because they themselves did feele by experience, how unable they were to beare crosses, when they fell upon them. It was this Peter that denied his Master, upon the very sight (as it were) of adversaries: and it was this David, that gave this advice, after himselfe had changed his behaviour before Abimelech; as you may see by the title of the Psalme. Which should teach us to bee thankfull for that publike or private quietnesse any of us doe enjoy: and besides, it should warne those unruly froward Christians, that
Thus of the general observations: The first part concerns the persons that are exhorted; and they are described by two forms of speech, the one, Such as will love life: the other, Such as would see good days.
Thus of the generall observations: The first part concernes the persons that are exhorted; and they are described by two formes of speech, the one, Such as will love life: the other, Such as would see good daies.
If any man will love life.] From this form of speech, three things may be observed.
If any man will love life.] From this forme of speech, three things may be observed.
Doct. 1. That men by nature are prone to the love of life; and so prone, that the most men will break all bounds, and will love life, whatsoever be said to them, or done to them. This is a point so sensibly felt, by the experience of the most that hear it, that it needs no proof. If any man ask what the reason should be, why there is such an inordinate love of life in the most? many things may be answered. The first cause of it, is the general corruption of nature in the most men, which came in by sin: To love it self is nature, but to love life so pertinaciously, is from degeneration, and the great abasement of the nature of man, that cannot now move it self, towards the perfection of it self: for unto the godly the change of life, is an alteration that brings perfection. Secondly, ignorance and unbelief is the cause of it. If men did know & believe those glorious things God speaks of a better life, they would loath this present life, & long to be in heaven. Thirdly, the cause in many is, that their hearts are engaged upon such perplexed and intricate projects, about profit, or pleasure, or greatness in the world, that they are not at leisure to examine the reasons of the love of life: the heart of man is usually oppressed with some one or other of these projects. Fourthly, in all sorts of people there is such an incurable inconsideration, that no warning from the Word or works of God, no experience of their own or other mens, can force them to a serious and constant meditation of the things concern their true happiness. Fifthly, the love of life ariseth in ⟨p. 222⟩the most from the Idols of their hearts. There is one thing or other that they have set their hearts upon in a vicious manner: and this unreasonable love of their particular sins, doth hold them down in bondage to this present life, and so cannot be cured of the disease, till they repent of their beloved sins; And the guiltiness of their consciences makes them afraid of death and judgement, and to embrace this present life upon any conditions. And in godly people, this inordinate love of life ariseth from the defect of particular repentance for it. Thus of the first point.
Doct. 1. That men by nature are prone to the love of life; and so prone, that the most men will breake all bounds, and will love life, whatsoever bee said to them, or done to them. This is a point so sensibly felt, by the experience of the most that heare it, that it needs no proofe. If any man aske what the reason should bee, why there is such an inordinate love of life in the most? many things may be answered. The first cause of it, is the generall corruption of nature in the most men, which came in by sinne: To love it selfe is nature, but to love life so pertinaciously, is from degeneration, and the great abasement of the nature of man, that cannot now move it selfe, towards the perfection of it selfe: for unto the godly the change of life, is an alteration that brings perfection. Secondly, ignorance and unbeliefe is the cause of it. If men did know & beleeve those glorious things God speaks of a better life, they would loath this present life, & long to be in heaven. Thirdly, the cause in many is, that their hearts are ngaged upon such perplexed and intricate projects, about profit, or pleasure, or greatnesse in the world, that they are not at leasure to examine the reasons of the love of life: the heart of man is usually oppressed with some one or other of these projects. Fourthly, in all sorts of people there is such an incurable inconsideration, that no warning from the Word or workes of God, no experience of their owne or other mens, can force them to a serious and constant meditation of the things concerne their true happinesse. Fiftly, the love of life ariseth in
Doct. 2. Men have cause to take off their affections, and not to be so desperately bent to the love of this present life. This is a point very profitable to be urged, and most men and women have need of it: and therefore I will show more largely the reasons why we should not love life, or not so inordinately as to be unwilling to leave it upon any terms.
Doct. 2. Men have cause to take off their affections, and not to bee so desperately bent to the love of this present life. This is a point very profitable to be urged, and most men and women have need of it: and therefore I will shew more largely the reasons why wee should not love life, or not so inordinately as to be unwilling to leave it upon any tearmes.
1The first reason may be taken from the commandment of Christ, who gives this in charge to all that will be his Disciples, that they must not love life. As they must deny themselves in other things, so in this particular. And he so gives this in charge, as he seems to threaten them with the loss of life if they love it, so Luk. 17.33. Job. 12.25.
1The first reason may be taken from the commandement of Christ, who gives this in charge to all that will bee his Disciples, that they must not love life. As they must deny themselves in other things, so in this particular. And hee so gives this in charge, as hee seemes to threaten them with the losse of life if they love it, so Luk. 17.33. Iob. 12.25.
The second reason may be taken from the example of the godly, that have not loved life. Job detested life, Job 3. Solomon tells of a multitude of occasions that he had to hate life, in his book of Eccles. and a multitude of godly men have showed the proof of it, in laying down their lives willingly, when they have been called to it. Act. 20.24. Phil. 2.20. Heb. 11.35, 37.
The second reason may bee taken from the example of the godly, that have not loved life. Iob detested life, Iob 3. Salomon tels of a multitude of occasions that he had to hate life, in his book of Eccles. and a multitude of godly men have shewed the proofe of it, in laying downe their lives willingly, when they have beene called to it. Act. 20.24. Phil. 2.20. Heb. 11.35, 37.
