A17412:1187
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.
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 it is manifest by experience, that the most people suffer for their owne folly, and such things as might have beene 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 wilfull neglect of easie rules of good behaviour in the family, or the like. Take but the directions here given: If men did refraine their tongues from evill speaking, by censure, or reproaches, or slander, or fraudulent words, and that men did avoide injurious courses, or grosse crimes: and withall, if men did strive to doe all the good they could to all sorts of men; and finally, if men would use all lawfull meanes to preserve peace, and to avoid contumely, how quiet might the lives of the most people be? Againe, let a Christian consider of his corruptions,2 which at sometimes so trouble himselfe and others: doth not his owne conscience know, that if he would constantly pray against them, and be sure to be circumspect in his carriage, how certainly, and how soone might hee be delivered from the power of any sinne? And for his infirmities, with how little labour might hee store his head with comfortable places of Scripture, that might support him against the sense of his daily frailties? And for temptations of Sathan, that so extreamly molest some few Christians, how might they have beene either avoided, or borne with more quiet? Some Christians tempt the Divell to tempt them, by their solitarinesse, or idlenesse, or security, or wilfull nourishing of pride and vanity in themselves, or by a carelesse living without assurance of faith. And when the temptations are upon them, and they are truly humbled under them, how doe some Christians wilfuliy refuse consolation, and limit God, so as never to be quiet till the temptation be remooved, though the Lord himselfe answer them, that his grace ⟨p. 220⟩shall be sufficient for them? The use should bee therefore to warne all men that would live quietly and comfortably, to awaken to the care of their dutie, 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.
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.
The third reason may be taken from the consideration of life in it self, both in the nature of it, and in the end of it: for the nature of it, it is but a wind or a vapour, Jam. 4. so mean a thing, that no man can well tell how to describe it perfectly; which is the greater wonder, that it should get the love of all the world, and yet no body knows what it is he loves: And for the end of it, it is not in the power of man to number his own days, God hath set an appointed time for every mans death: and though they love life never so much, ⟨p. 223⟩they cannot hold it beyond that time, Job 7.1. And besides, our times are so hid, that a man cannot be sure of a month, a week, a day, an hour, and shall our hearts be so bewitched with that which we know not how long we shall enjoy? Job 24.1. and the rather, because there are so many ways for life to go out at, though but one way to come in. And further, we can find no means that hath sufficient power to make a man live: God hath so reserved the power of life in his own hands, that none of the means we use to preserve life can do it, to make it hold out for a moment, if God do not from above give special assistance: Man liveth not by bread. Mat. 4. and if a man had abundance of all worldly things, yet a mans life consisteth not in that, Luk. 12.15. &c.
The third reason may bee taken from the consideration of life in it selfe, both in the nature of it, and in the end of it: for the nature of it, it is but a winde or a vapour, Iam. 4. so meane a thing, that no man can well tell how to describe it perfectly; which is the greater wonder, that it should get the love of all the world, and yet no body knowes what it is hee loves: And for the end of it, it is not in the power of man to number his owne daies, God hath set an appointed time for every mans death: and though they love life never so much, ⟨p. 223⟩
The fourth reason may be taken from the profession of a Christian, or his state, or relative calling, or condition in this life. First, we are Christs spiritual soldiers; Now men that go to war, entangle not ahemselves with the things of this life, that they may please them that have chosen them to be soldiers, 2 Tim. 2.4. Secondly, we are pilgrims and strangers in this life, and therefore nothing should be more easy to us, than to be weary of the present condition, and to long to be at home: Thus did the Patriarchs, Heb. 11.13. Thirdly, in this life we are but poor cottagers, that dwell in poor houses of clay; and shall we love to be here rather than in those eternal mansions? 2. Cor. 5.1. Job. 14.2.
The fourth reason may bee taken from the profession of a Christian, or his state, or relative calling, or condition in this life. First, we are Christs spirituall souldiers; Now men that goe to war, intangle not ahemselves with the things of this life, that they may please them that have chosen them to bee souldiers, 2 Tim. 2.4. Secondly, we are pilgrims and strangers in this life, and therefore nothing should be more easie to us, than to be weary of the present condition, and to long to be at home: Thus did the Patriarches, Heb. 11.13. Thirdly, in this life we are but poore cottagers, that dwell in poore houses of clay; and shall wee love to be here rather than in those eternall mansions? 2. Cor. 5.1. Iob. 14.2.
The fifth reason may be taken from the sins of life. Even sin is a disease, and a loathsome contagious one. Now then see what life is; thou thy self hast innumerable sins, and there is no man alive that sinneth not in the whole world▪ now if every man have innumerable contagious diseases, what a loathsome pest-house is this world to live in? The thoughts of a man can reach to the depth and length of this argument, but inconsideration buries all wholesome counsel & motives. But besides this respect of sin, a Christian finds from his own sins, if there were none else in the world, great cause to be weary of life, first, because sin argues the imperfection of his nature, both in soul and body; and so long as he is in this sinful life, he can never have a perfect nature: now a ⟨p. 224⟩a man that loves himself, for this reason would never love life, Rom. 7.23. Secondly, because sin is an offence to God: now a child of God should therefore loath life, because by sinning he doth injury to God his merciful father: and in the most holy Christians, this argument hath extraordinary force.
The fift reason may be taken from the sinnes of life. Even sinne is a disease, and a loathsome contagious one. Now then see what life is; thou thy selfe hast innumerable sinnes, and there is no man alive that sinneth not in the whole world▪ now if every man have innumerable contagious diseases, what a loathsome pest-house is this world to live in? The thoughts of a man can reach to the depth and length of this argument, but inconsideration buries all wholsome counsell & motives. But besides this respect of sinne, a Christian findes from his owne sinnes, if there were none else in the world, great cause to be weary of life, first, because sinne argues the imperfection of his nature, both in soule and body; and so long as he is in this sinfull life, he can never have a perfect nature: now a ⟨p. 224⟩a man that loves himselfe, for this reason would never love life, Rom. 7.23. Secondly, because sinne is an offence to God: now a child of God should therefore loath life, because by sinning he doth injury to God his mercifull father: and in the most holy Christians, this argument hath extraordinary force.
The sixth reason may be taken from the crosses of life. Hath not every day his grief? Is there any estate or degree of men free from them? Are not those whom God loves, corrected, yea, and perhaps more than other men? Seriously think of what thou dost suffer in thy particular: What diseases or infirmities are in thy body? What unquietness and vexation doest thou suffer in the house where thou livest? What crosses do follow or fear thee in thy calling? Yea, doth not thy religion breed thee trouble? If the reproaches and oppositions be considered of, which godly men sometimes suffer, we might say with the Apostle, Of all men they are most miserable, 1. Cor. 15.19. Paul saith, he was a man crucified while he lived, Gal. 2.20. and did always in his body carry about the dying of the Lord Jesus, 2. Cor. 4.10. Besides, consider of the danger of what may come upon thee in life: What if war come, or the pestilence, or sudden poverty that cannot be cured? or fearful diseases that will fill thee with horrible pain? Nay, what if thou shouldest fall into some shameful fault? Oh, what were the misery would follow upon it?
The sixth reason may be taken from the crosses of life. Hath not every day his griefe? Is there any estate or degree of men free from them? Are not those whom God loves, corrected, yea, and perhaps more than other men? Seriously thinke of what thou dost suffer in thy particular: What diseases or infirmities are in thy body? What unquietnesse and vexation doest thou suffer in the house where thou livest? What crosses doe follow or feare thee in thy calling? Yea, doth not thy religion breed thee trouble? If the reproaches and oppositions be considered of, which godly men somtimes suffer, we might say with the Apostle, Of all men they are most miserable, 1. Cor. 15.19. Paul saith, he was a man crucified while he lived, Gal. 2.20. and did alwaies in his body carry about the dying of the Lord Iesus, 2. Cor. 4.10. Besides, consider of the danger of what may come upon thee in life: What if war come, or the pestilence, or sudden poverty that cannot be cured? or fearefull diseases that will fill thee with horrible paine? Nay, what if thou shouldest fall into some shamefull fault? Oh, what were the misery would follow upon it?
The seventh reason may be taken from the extreme vanity of those things that seem to be felicities in life: all the things in life, that with any colour of reason can be made objects of thy love, are either the people of the world, or the commodities of the world.
The seaventh reason may bee taken from the extreame vanity of those things that seeme to be felicities in life: all the things in life, that with any colour of reason can be made objects of thy love, are either the people of the world, or the commodtties of the world.
Now for the first of these, thou hast no reason to be in love with life, for the people of the world with whom thou livest: for,
11 Amongst all the thousands of men and women thou seest in the world, it may be there is scarce one that loveth thee entirely; scarce one from whom thou mayest enjoy delight or comfort. They are poor things thou canst have from ⟨p. 225⟩the rest, whether they be neighbours or strangers. More then thou givest, thou shalt not receive, unless it be in poor complements, of salutations and ceremonies of life.
11 Amongst all the thousands of men and women thou seest in the world, it may bee there is scarce one that loveth thee entirely; scarce one from whom thou maiest enjoy delight or comfort. They are poore things thou canst have from ⟨p. 225⟩the rest, whether they be neighbours or strangers. More then thou givest, thou shalt not receive, unlesse it be in poore complements, of salutations and ceremonies of life.
