A17412:661
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.
Yea, he inclines to those that think the marriage of a §4Christian with an Infidel, as a Jew, Turk, or Pagan, as being the known and professed enemies of Christ, is likewise a Nullity. He gives many probable reasons, and quotes divers authors for the opinion.
Yea, hee enclines to those that thinke the marriage of a §4Christian with an Infidell, as a Iew, Turke, or Pagan, as being the knowne and professed enemies of Christ, is likewise a Nullitie. He gives many probable reasons, and quotes divers authors for the opinion.
But for my part, I dare not venture so far, especially to be peremptory in it: much less have I attained to the learning of those Divines, that think Veneficium versus hanc, Witchcraft disabling a man towards that woman only, to be a sufficient cause of a Nullity in the marriage. Thus of the case of Nullities.
But for my part, I dare not venture so farre, especially to be peremptorie in it: much lesse have I attained to the learning of those Divines, that thinke Veneficium versus hanc, Witchcraft disabling a man towards that woman onely, to be a sufficient cause of a Nullitie in the marriage. Thus of the case of Nullities.
1For the case of Divorce, I think that rule of our Saviour binds peremptorily, that no man may put away his wife, but only in the case of fornication, Matth. 19.9. In that case a man (making a lawful divorce) is not bound to cohabitation, but freed from it, and must not dwell with her any more. If it be objected, that in the case of desertion, when an Infidel forsakes a Believer, the Apostle saith the Believer is free. I answer, that this is not a case of Divorce: The Believer doth not for the business of religion put away the Unbeliever, yea, the Apostle shows he ought not, 1. Cor. 7. only if the unbeliever will depart, let her depart. And so by the wilful departure of the Infidel, the Christian is freed from the bond of marriage, as Divines conceive; which is a kind of Nullity, but not a Divorce. But then a great respect must be had to the kind of Unbeliever: not every wicked man or woman, nor every person that professeth a false religion, but such an Unbeliever as is a profest enemy to the Name of Christ, is the Unbeliever the Apostle speaks of.
1For the case of Divorce, I thinke that rule of our Saviour bindes peremptorily, that no man may put away his wife, but only in the case of fornication, Matth. 19.9. In that case a man (making a lawfull divorce) is not bound to cohabitation, but freed from it, and must not dwell with her any more. If it be objected, that in the case of disertion, when an Infidell forsakes a Beleever, the Apostle saith the Beleever is free. I answer, that this is not a case of Divorce: The Beleever doth not for the businesse of religion put away the Vnbeleever, yea, the Apostle shewes he ought not, 1. Cor. 7. only if the unbeleever will depart, let her depart. And so by the wilfull departure of the Infidell, the Christian is freed from the bond of marriage, as Divines conceive; which is a kinde of Nullity, but not a Divorce. But then a great respect must be had to the kinde of Vnbeleever: not every wicked man or woman, nor every person that professeth a false religion, but such an Vnbeleever as is a profest enemy to the Name of Christ, is the Vnbeleever the Apostle speaks of.
Yet one thing more I must add about the case of Desertion: When the Desertion is for other causes than religion, if it be wilful or inevitable, then the party deserted, is freed from this charge of cohabitation; freed, I say, for a time, till the deserted return: and if he never return, the party forsaken is for ever free. Thus of the Proposition of their duties: the Exposition of it follows.
Yet one thing more I must adde about the case of Disertion: When the Disertion is for other causes than religion, if it bee wilfull or inevitable, then the party diserted, is freed from this charge of cohabitation; freed, I say, for a time, till the diserted returne: and if he never returne, the party forsaken is for ever free. Thus of the Proposition of their dueties: the Exposition of it followes.
According to knowledge.] By knowledge, I take it here meant that Christian knowledge of Religion and the Word of God, which godly husbands had attained by the Gospel: for, in the end of the verse, he speaks of husbands, as heirs of the grace of life. And so before I come to show what special things, in the manner of cohabitation this knowledge doth charge upon husbands, I would consider of some ⟨p. 119⟩doctrines in general, implied by the words: as,
According to knowledge.] By knowledge, I take it here meant that Christian knowledge of Religion and the Word of God, which godly husbands had attained by the Gospel: for, in the end of the verse, he speakes of husbands, as heires of the grace of life. And so before I come to shew what speciall things, in the manner of cohabitation this knowledge doth charge upon husbands, I would consider of some ⟨p. 119⟩doctrines in generall, implyed by the words: as,
Doct. 1. That the knowledge of Gods Word, is a gift of God to be much accounted of: and therefore the Apostle here for honour-sake to the man, mentions this grace rather than any other. And, that knowledge is a precious thing, or a great treasure, may appear divers ways. First, by the seat and use of knowledge:1 it is a gift, that adorns the mind of man, making him by his inward understanding to see excellent things. It is a great benefit, to have senses to discern things without us: but this divine light that God puts into the understanding of man, gives to the understanding power to see admirable things. Especially, when it is spiritual light, it shows a man the differences between good and evil, and reveals such glorious things, as no senses can reach to. Secondly, by the author of it. God is the father of light, and dwelleth in light, Jam. 1.17. and it is the special glory of Christs divinity, to lighten every man that comes into the world, John 1. and the •oly Ghost claims a part in this glory, to give illumination to the mind, 2. Cor. 3. Thirdly, by the testimony God gives of the worth of knowledge, especially. when it is spiritual and religious knowledge. It is called riches, 1. Cor. 1.5. and preferred before all outward things in the world, Jer. 9.23. and Christ accounts it a great sign of special friendship, to communicate knowledge to his Disciples, Job. 15.15. and God gave Jacob a greater portion when he gave his word to him, than he did give to all the world besides. He did not so with other Nations, Psal. 1. Fourthly, by the accounts Christ gives unto his Father of the discharge of his office: He is careful to prove that he hath given knowledge to the men God gave him, to prepare them for eternal life,
And such as have knowledge, should strive to increase in it, and be thankful to God for his great mercy, in giving them knowledge and the means of it.
And such as have knowledge, should strive to increase in it, and be thankfull to God for his great mercy, in giving them knowledge and the meanes of it.
Doct. 2. Knowledge is required of all sorts of men. Not of Ministers only, but of private men: of all husbands, yea, and of all men before they be husbands; because so soon as they have wives, they are charged to show their knowledge, John 1.9.1. Cor. 8.1.1. Tim. 2.4. This condemns the Sacrilegious humour of those persons, that are like the wicked Lawyers our Saviour speaks of, Luke 11.52. which take away the key of knowledge from private men, either by their opinions hindering others from seeking knowledge, with their errors mudding the clear fountain of Gods Word; or by their power, restraining the means of knowledge from the people: and withal, this should stir up all sorts of men to seek knowledge, and use all means to attain it, as they will give their account unto God of the use of their their time at the last day.
Doct. 2. Knowledge is required of all sorts of men. Not of Ministers only, but of private men: of all husbands, yea, and of all men before they be husbands; because so soone as they have wives, they are charged to shew their knowledge, Iohn 1.9.1. Cor. 8.1.1. Tim. 2.4. This condemnes the Sacrilegious humour of those persons, that are like the wicked Lawyers our Saviour speakes of, Luke 11.52. which take away the key of knowledge from private men, either by their opinions hindering others from seeking knowledge, with their errors mudding the cleer fountaine of Gods Word; or by their power, restraining the meanes of knowledge from the people: and withall, this should stirre up all sorts of men to seek knowledge, and use all meanes to attaine it, as they will give their account unto God of the use of their their time at the last day.
Doct. 3. Knowledge is given us for use and practice, not for idle speculation: It is given as other gifts of the Spirit, to profit withal: It is a light to lighten our paths. Our knowledge should be after godliness, Tit. 1.1. It should someway help forwards the work of godliness: that we get by hearing, should be showed by practise, James 1.22, 23, 24. They that have knowledge, and will not use it, shall have that knowledge taken from them, Matth. 13.11. Nor is the use of knowledge only for discourse, but for conversation. The words of knowledge, or utterance, is given to some Christians only, 1. Cor. 12.8. And such as cannot talk much, may yet have comfort, if they have knowledge to stay their hearts in faith, and that they can show their knowledge by a good conversation.
Doct. 3. Knowledge is given us for use and practice, not for idle speculation: It is given as other gifts of the Spirit, to profit withall: It is a light to lighten our paths. Our knowledge should bee after godlinesse, Tit. 1.1. It should someway helpe forwards the worke of godlinesse: that we get by hearing, should be shewed by practise, Iames 1.22, 23, 24. They that have knowledge, and will not use it, shall have that knowledge taken from them, Matth. 13.11. Nor is the use of knowledge onely for discourse, but for conversation. The words of knowledge, or utterance, is given to some Christistians onely, 1. Cor. 12.8. And such as cannot talke much, may yet have comfort, if they have knowledge to stay their hearts in faith, and that they can shew their knowledge by a good conversation.
Doct. 4. The knowledge seated in our minds, should have a commanding power of our actions: all should be according as a mans knowledge saith. Those parcels of Divine truth put into our minds, should rule us and dispose of us, and make us ordered according to them. Those laws in our ⟨p. 121⟩minds, should make us master all that rebels against them, and make the members be subject to them to obey them. Our knowledge should be lively, and endued with Sovereign power: This is the honour we should give to the light that is in our minds, to let it rule us in all things. And this point may much humble all sorts of Christians for want of stirring up their knowledge, or for want of obeying it. Most Christians have their knowledge so feeble, that the devil or the world may lead them aside to all sorts of temptations, and yet their knowledge makes not opposition, and doth not take arms, to subdue what exalts it self against the light of it, as it should do, 1. Cor. 10.4. Now, if men would hearten, and give life and power to those notions of knowledge are in their minds, and would have their knowledge to have full power, they must observe these rules.
Doct. 4. The knowledge seated in our mindes, should have a commanding power of our actions: all should bee according as a mans knowledge saith. Those parcels of Divine truth put into our mindes, should rule us and dispose of us, and make us ordered according to them. Those lawes in our ⟨p. 121⟩mindes, should make us master all that rebels against them, and make the members be subject to them to obey them. Our knowledge should bee lively, and indued with Soveraigne power: This is the honour wee should give to the light that is in our mindes, to let it rule us in all things. And this point may much humble all sorts of Christians for want of stirring up their knowledge, or for want of obeying it. Most Christians have their knowledge so feeble, that the divell or the world may lead them aside to all sorts of temptations, and yet their knowledge makes not opposition, and doth not take armes, to subdue what exalts it selfe against the light of it, as it should doe, 1. Cor. 10.4. Now, if men would hearten, and give life and power to those notions of knowledge are in their mindes, and would have their knowledge to have full power, they must observe these rules.
1 They must daily wound,1 and mortify, and resist the law of the members, that is, such humours in them as are wont to be incorrigible. Most persons have some faults in their natures that they are guilty of, with a kind of wilfulness; such faults as must be allowed; such as if they be crossed in, there will be no peace, but open rebellion; such faults as stick so fast to them, as if God and man must let them alone in them, these members must obey them as a law. Now these men must find out, and be sure they resist them, or else the laws of the mind will be but feeble, and sacred notions infused will starve and wither, and never appear in their life and power.
1 They must daily wound,1 and mortifie, and resist the law of the members, that is, such humours in them as are wont to be incorrigible. Most persons have some faults in their natures that they are guiltie of, with a kinde of wilfulnesse; such faults as must be allowed; such as if they be crossed in, there will be no peace, but open rebellion; such faults as stick so fast to them, as if God and man must let them alone in them, these members must obey them as a law. Now these men must finde out, and be sure they resist them, or else the lawes of the minde will be but feeble, and sacred notions infused will starve and wither, and never appeare in their life and power.
2 Men must be sure they study profitable things, and avoid such knowledges as are fruitless, as belong not to them, 1. Tim. 6.20. 2. Tim. 2.23. Tit. 3.9. There is knowledge that will puff up, 1. Cor. 8.1. But men must be wise for themselves, and strive to understand their own way, Prov. 9.12.
2 Men must be sure they study profitable things, and avoide such knowledges as are fruitlesse, as belong not to them, 1. Tim. 6.20. 2. Tim. 2.23. Tit. 3.9. There is knowledge that will puffe up, 1. Cor. 8.1. But men must bee wise for themselves, and strive to understand their owne way, Prov. 9.12.
3 They must pray God to put a spirit and life into their knowledge, and give them grace to show all good conscience in their obedience; and withal, they must pray hard for their Teachers, that their word may be a word of power, to give fire to the sparkles of light are already in their minds.
3 They must pray God to put a spirit and life into their knowledge, and give them grace to shew all good conscience in their obedience; and withall, they must pray hard for their Teachers, that their word may be a word of power, to give fire to the sparkles of light are already in their mindes.
Finally, let all men that profess the knowledge of Gods word, remember that their knowledge should make them differ from all other men. Their lives should excel others, according to the knowledge in which they differ from them. A man must hold forth the life and light of the knowledge he hath, Phil. 2.15. They have a great task to do, that have received much knowledge; much is required of them: If they do ill, their example may do much mischief. 1. Cor. 8.10.11.
Finally, let all men that professe the knowledge of Gods word, remember that their knowledge should make them differ from all other men. Their lives should excell others, according to the knowledge in which they differ from them. A man must hold forth the life and light of the knowledge hee hath, Phil. 2.15. They have a great taske to doe, that have received much knowledge; much is required of them: If they doe ill, their example may doe much mischiefe. 1. Cor. 8.10.11.
Doct. 5. True knowledge makes an impression upon every part of a mans life: it makes him better in all his ways, both towards God and man; as here, true knowledge makes a man a better husband. He must carry himself as a husband, according to his knowledge he hath of Gods word. True knowledge enricheth a man in every thing, 1. Cor. 1.5. The favour of our knowledge, should be manifest in every place, 2. Cor. 2.14. The knowledge that will not do thus, is falsely so called, 1. Tim. 6.20. There is use of knowledge in the most ordinary things of the life of man; as meats, marriage, and the things of our calling, 1. Tim. 4.3. and therefore this should stir up all godly Christians, to show this proof of their knowledge, and to pray that they may abound in knowledge, and all judgement, Phil. 1.9. Col. 1.9. and gives cause to Christians of ill behaviour, in their callings or private carriage, to mistrust that their knowledge is not right: and in particular, wives should pray God to give their husbands knowledge of his Word, and to bless all means to that end; for that will make them the better husbands.
Doct. 5. True knowledge makes an impression upon every part of a mans life: it makes him better in all his wayes, both towards God and man; as here, true knowledge makes a man a better husband. Hee must carrie himselfe as a husband, according to his knowledge he hath of Gods word. True knowledge enricheth a man in everie thing, 1. Cor. 1.5. The favour of our knowledge, should be manifest in everie place, 2. Cor. 2.14. The knowledge that will not doe thus, is falsely so called, 1. Tim. 6.20. There is use of knowledge in the most ordinarie things of the life of man; as meates, marriage, and the things of our calling,
Doct. 6. It is an ill thing for men to transgress against their knowledges, when they do things that are not according to their knowledge, or leave undone things they know they should do. The servant that knows his Masters will, and doth it not, shall be beaten with many stripes. See Rom. 1. ult. Heb. 10.26. 2. Pet. 2.21. Husbands and wives should in a special manner remember this: for there is a great deal of need that they should take notice of this point. Oh it is a grievous thing for a Christian to be wilfully corrupt, to do or leave undone things against his knowledge.
Doct. 6. It is an ill thing for men to transgresse against their knowledges, when they doe things that are not according to their knowledge, or leave undone things they know they should doe. The servant that knowes his Masters will, and doth it not, shall be beaten with many stripes. See Rom. 1. ult. Heb. 10.26. 2. Pet. 2.21. Husbands and wives should in a speciall maner remember this: for there is a great deale of need that they should take notice of this point. Oh it is a grievous thing for a Christian to be wilfully corrupt, to doe or leave undone things against his knowledge.
Doct. 1. That the knowledge of Gods Word, is a gift of God to be much accounted of: and therefore the Apostle here for honour-sake to the man, mentions this grace rather than any other. And, that knowledge is a precious thing, or a great treasure, may appeare divers waies. First, by the seate and use of knowledge:1 it is a gift, that adornes the mind of man, making him by his inward vnderstanding to see excellent things. It is a great benefite, to have senses to discerne things without vs: but this divine light that God puts into the understanding of man, gives to the understanding power to see admirable things. Especially, when it is spirituall light, it shewes a man the differences betweene good and evill, and reveales such glorious things, as no senses can reach to. Secondly, by the author of it. God is the father of light, and dwelleth in light, Iam. 1.17. and it is the speciall glory of Christs divinity, to lighten every man that comes into the world, Iohn 1. and the •oly Ghost claimes a part in this glory, to give illumination to the minde, 2. Cor. 3. Thirdly, by the testimony God gives of the worth of knowledge, especially. when it is spirituall and religious knowledge. It is called riches, 1. Cor. 1.5. and preferred before all outward things in the world, Ier. 9.23. and Christ accounts it a great signe of speciall friendship, to communicate knowledge to his Disciples, Iob. 15.15. and God gave Iacob a greater portion when he gave his word to him, than he did give to all the world besides. He did not so with other Nations, Psal. 1. Fourthly, by the accounts Christ gives unto his Father of the discharge of his office: He is carefull to prove that he hath given knowledge to the men God gave him, to prepare them for eternall life, Iohn 17.6, 7, 8, 26. Fifthly, by the relation it hath to God himselfe: It is a part of the image of God in the new man, Col. 3.10. Sixthly, by the contrary: It is accounted a great sinne and a curse, to want knowledge, Hosea 4.11. and other gifts or services are reiected as vaine, if this grace bee not had; as Zeale, Rom. 10.2. Sacrifice, Hosea 6.6. and therefore such as want knowledge, should shake off prophane sluggishnesse and vaine objections, and seeke to bee rich in ⟨p. 120⟩knowledge, as the men in the world do to abound in wealth, Prov. 4.7. & 2.4.
