A17412:1193
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.
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,
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.
2 If thou didst excel in the privilege of being loved by friends, kindred, wife, or children, yet reckon how small a portion of thy life is refreshed from them: there is sometimes more delight in one poor dream, than will be had this way in a long time.
2 If thou didst excell in the priviledge of being loved by friends, kindred, wife, or children, yet reckon how smal a portion of thy life is refreshed from them: there is sometimes more delight in one poore dreame, than will be had this way in a long time.
3 Think of it, what changes and losses thou doest or mayest suffer, if there were any thing worthy thy love in friendship or acquaintance: thy friends may be daily lost, either by the change of their minds from thee, or by distance in habitation, or by death; and the pleasure is had by thy acquaintance, is made not worth the having, either by interruption, or by discord, and taking of offence, or want of power or will to help when thou hast most need.
3 Thinke of it, what changes and losses thou doest or maiest suffer, if there were any thing worthy thy love in friendship or acquaintance: thy friends may be daily lost, either by the change of their mindes from thee, or by distance in habitation, or by death; and the pleasure is had by thy acquaintance, is made not worth the having, either by interruption, or by discord, and taking of offence, or want of power or will to helpe when thou hast most need.
4 Who would not hate life for this very reason which I now give? Let a man consider by experience in all others, how little the world cares for him. If thou wert to dye, what would the world care, or almost any in the world? let it be thy wife, children, neighbours, hearers, dearest friends; yea, thy religious friends, what would any of these care for thy death? Look not at their words, but note it in their deeds. How few will be sorry for thee? or for how short a time? and how soon wilt thou be clean forgotten? or how poor a thing is the greatest memory any man hath when he is dead? Doest thou live to hear this, and yet wilt be so mad as to love life, for the love thou bearest to any other?
4 Who would not hate life for this very reason which I now give? Let a man consider by experience in all others, how little the world cares for him. If thou wert to dye, what would the world care, or almost any in the world? let it bee thy wife, children, neighbours, hearers, dearest friends; yea, thy religious friends, what would any of these care for thy death? Looke not at their words, but note it in their deeds. How few will be sorry for thee? or for how short a time? and how soone wilt thou bee cleane forgotten? or how poore a thing is the greatest memory any man hath when he is dead? Doest thou live to heare this, and yet wilt be so mad as to love life, for the love thou bearest to any other?
5 The evil thou sufferest from the world, is greater than the good thou canst get by it: think of the reproaches, injuries, oppositions, contempts, persecutions, infections thou mayest find from unreasonable men. How many thousand would triumph over thy poor fame, if thy feet do but slip?
5 The evill thou sufferest from the world, is greater than the good thou canst get by it: thinke of the reproaches, injuries, oppositions, contempts, persecutions, infections thou maiest finde from unreasonable men. How many thousand would triumph over thy poore fame, if thy feete doe but slippe?
Lastly the company thou shalt have of Angels, and spirits of just men in another world, should make thee loath all these things in this life; whether thou respect number, or power, or dearness in friends, even in such as must be companions of ⟨p. 226⟩thy life. and therefore for the company that is in the world, thou hast no reason to love life.
Lastly the company thou shalt have of Angells, and spirits of just men in another world, should make thee loath all these things in this life; whether thou respect number, or power, or dearnesse in friends, even in such as must be companions of ⟨p. 226⟩thy life. and therefore for the company that is in the world, thou hast no reason to love life.
The commodities of the world are lands, houses, money, honour, credit, beauty, pleasure, and the like: now men have no cause to be so in love with these, if they consider,
