A17412:780
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.
1 For the first, we must understand, that this life hath three degrees,1 into which we enter in at three gates as it were. The first degree of eternal life, begins at the first spiritual acquaintance with God in this life, when his favour is made known to us in Jesus Christ, by the Gospel, so as we are truly justified and sanctified, being reconciled unto God, having all our sins forgiven us, and our natures made new: and into this degree we enter by the gate of Regeneration. Thus our Saviour saith; This is eternal life, to know God, and ⟨p. 142⟩whom he hath sent Jesus Christ, Joh. 17.3. Thus he that heareth Christs words and believeth, is passed from death to life, Joh. 5.24. The second degree begins at our death, and continueth the life that the soul, separated from the body, enjoys till the resurrection at the last day. And concerning the estate of the soul in this degree of life, we have no absolute revelation; but yet are taught in Scripture, that it returns to God that gave it to the body at first, Eccles. 12.7. and that it is with Christ, Phil. 1.23. that it is in the hands of God, and in Paradise, Luk. 23.43. and lives in unspeakable joy, Luk. 16. 25. and is freed from all miseries of this life, and enjoys the honour of all good works, Rev. 14.13. the body resting in the grave from all pain and labour, as in a bed of rest till the resurrection, Esa. 57.2. And into this degree of life eternal, we enter in by the gate of death. The third degree of life eternal, begins at the resurrection of our bodies at the last day, and is enjoyed by body and soul for ever, comprehending all possible consummation of felicity and glory in the heavens; And into this we enter by the gate of resurrection, which is a kind of new begetting of us, and therefore is called the resurrection of life, Joh. 11.25. and so the blessed in heaven are called the children of the resurrection; and by that way the children of God, Luk. 20.36. In the first degree life is imperfect, in the second it is perfect, in the third it is consummate.
1 For the first, wee must understand, that this life hath three degrees,1 into which wee enter in at three gates as it were. The first degree of eternall life, begins at the first spirituall acquaintance with God in this life, when his favour is made knowne to us in Iesus Christ, by the Gospell, so as wee are truely justified and sanctified, being reconciled unto God, having all our sinnes forgiven us, and our natures made new: and into this degree wee enter by the gate of Regeneration. Thus our Saviour saith; This is eternall life, to know God, and ⟨p. 142⟩whom he hath sent Iesus Christ, Ioh. 17.3. Thus he that heareth Christs words and beleeveth, is passed from death to life, Ioh. 5.24. The second degree beginnes at our death, and continueth the life that the soule, separated from the body, enjoyes till the resurrection at the last day. And concerning the estate of the soule in this degree of life, wee have no absolute revelation; but yet are taught in Scripture, that it returns to God that gave it to the body at first, Eccles. 12.7. and that it is with Christ, Phil. 1.23. that it is in the hands of God, and in Paradise, Luk. 23.43. and lives in unspeakable joy, Luk. 16. 25. and is freed from all miseries of this life, and enjoyes the honour of all good workes, Rev. 14.13. the bodie resting in the grave from all paine and labour, as in a bed of rest till the resurrection, Esa. 57.2. And into this degree of life eternall, wee enter in by the gate of death. The thirddegree of life eternall, beginnes at the resurrection of our bodies at the last day, and is enjoyed by body and soule for ever, comprehending all possible consummation of felicity and glory in the heavens; And into this wee enter by the gate of resurrection, which is a kind of new begetting of us, and therefore is called the resurrection of life, Ioh. 11.25
And the use of this first point should be, to warn men to look to it, that they enter into the first degree of eternal life, while they are in this world, or else they shall never get to heaven when they dye; and therefore should strive for saving knowledge, and to become new creatures, or else it is in vain to hope for heaven.
And the use of this first point should be, to warne men to looke to it, that they enter into the first degree of eternall life, while they are in this world, or else they shall never get to heaven when they dye; and therefore should strive for saving knowledge, and to become new creatures, or else it is in vaine to hope for heaven.
12 For the second, which is the original of life, it is greatly for the praise of it, that it flows from that life which is in God himself; which is an unspeakable glory to the creatures that enjoy it. With thee is the fountain of life, saith David, Psal. 36.9. So he calls him the God of his life, Psal. 42.8. Natural life is but a sparkle, that flows from the life of our parents; but spiritual and eternal life, is kindled from ⟨p. 143⟩that infinite light and life in God; But yet not as Christ received we this life: for he had it by natural generation, we have it by a way unspeakable from God, but yet by Jesus Christ: In him was life, as the life was the light of men, John 14. He that hath the Son hath life, John 5.12. and he it is that is eternal life, viz. to us, vers. 20. As there is no light in the visible world, but from the Sun in the firmament; so there is no life in the spiritual world, but from God in Heaven, which hath caused it to shine in our hearts by the Son of righteousness, Christ Jesus. Thus our life is called the life of God, Ephes. 4.18, and Christ is said to live in us, Gal. 2 20. Which should teach us greatly to admire and adore the excellency of Gods goodness, and make us to rest our selves for ever under the shadow of his wings, Psal. 36.7, 8, 9. But that this point may be more clearly understood, we must consider of the original of this life from God three ways.2 First, in respect of Ordination, and so it flows from Gods decree; He hath ordained us unto life, Acts 13.48. and our names are written in the book of life,
And that word, considered as it is preached to the dead souls of men; the dead shall Hear the voice of Christ, and live. Shall hear it: note that. John 5.25. which should make us greatly to esteem the preaching of the Gospel. Within us, the fountain of life is the Spirit of Christ, which is called the Spirit of life which is in Christ Jesus, Rom. 8.2. Now the Spirit of Christ, that we may live, doth ⟨p. 144⟩two things, viz. it quickens the seed of the Word, and unites us unto Christ, as members of the mystical body: and then look how the soul of man doth give life to every member of the body; so doth the Spirit of Christ to every soul, as a several member of the mystical body.
And that word, considered as it is preached to the dead soules of men; the dead shall Hear the voice of Christ, and live. Shall heare it: note that. Iohn 5.25. which should make us greatly to esteeme the preaching of the Gospel. Within us, the fountaine of life is the Spirit of Christ, which is called the Spirit of life which is in Christ Iesus, Rom. 8.2. Now the Spirit of Christ, that wee may live, doth ⟨p. 144⟩two things, viz. it quickens the seed of the Word, and unites us unto Christ, as members of the mysticall body: and then looke how the soule of man doth give life to every member of the body; so doth the Spirit of Christ to every soule, as a severall member of the mysticall body.
3 For the third; We shall not exactly know what the nature of eternal life is, till it be perfected us, or consummate; yet by diverse words God hath let fall in Scripture, we may guess at the nature of this life:1 and in general, I think it is a kind of celestial light falling into the soul, that doth to it, that which natural life doth to the body. This S. John, showing how Christ was the life of men, saith, he was the light of men, John 1.4. And David having said, With thee is the fountain of life, adds; And in thy light we shall see light, Psal. 36.8. And so the promise to the penitent sinner was, that his life should see the light, Job 33.28. So Christ saith, he that followeth him, shall have the light of life. Mark it; the Light of life, John 8.12. So that the life of our minds is knowledge in general; and in particular, it is the saving knowledge of God and Jesus Christ, as our Saviour saith expressly, John 17.3. This is eternal life to know God, and whom he hath sent, Jesus Christ. And the reason why this knowledge doth most inlive & quicken our hearts, is, because God in Christ is the most glorious subject of contemplation: as being that highest good, a very Ocean of goodness, only able to fill and ravish the heart of man: and besides, because God as our chief good, can alone make the ravishment of the heart perpetual, and so last for ever, which nothing else can do.
3 For the third; We shall not exactly know what the nature of eternall life is, till it be perfected us, or consummate; yet by diverse words God hath let fall in Scripture, we may ghesse at the nature of this life:1 and in generall, I thinke it is a kinde of celestiall light falling into the soule, that doth to it, that which naturall life doth to the bodie. This S. Iohn, shewing how Christ was the life of men, saith, hee was the light of men,
But because every knowledge of God hath not this effect, to breed everlasting life in the heart of a man; therefore I will distinctly set down what kind of knowledge it is that hath this effect, and what is required that it may be right.
But because everie knowledge of God hath not this effect, to breed everlasting life in the heart of a man; therfore I wil distinctly set downe what kind of knowledge it is that hath this effect, and what is required that it may be right.
11 It must be such a knowledge, as discerns God to be the only true God: and this rule excludes the Pagans from eternal life, who though by the light of nature they might discern the invisible things of God, by the works of the creation; yet they so shut up those principles of natural truth in ⟨p. 145⟩unrighteousness, that they set up creatures as God, and gave the glory of the true God to them. Rom. 1.
11 It must be such a knowledge, as discernes God to be the only true God: and this rule excludes the Pagans from eternall life, who though by the light of nature they might discerne the invisible things of God, by the workes of the creation; yet they so shut up those principles of naturall truth in ⟨p. 145⟩unrighteousnesse, that they set up creatures as God, and gave the glorie of the true God to them. Rom. 1.
2 It must be such a knowledge as ascribes into the Nature of God such an excellency, as can be expressed by no likeness of any creature in heaven above, or earth beneath, or the waters under the earth. God must not be conceived of by any Images: Images in the Church shut out the Papists from eternal life, and Images in the heart to conceive of God by, excludes the ignorant and carnal Protestants. In the right conceiving of Gods Nature, we must adore him that is like nothing in heaven or earth.
2 It must be such a knowledge as ascribes into the Nature of God such an excellencie, as can be exprest by no likenesse of any creature in heaven above, or earth beneath, or the waters under the earth. God must not be conceived of by any Images: Images in the Church shut out the Papists from eternall life, and Images in the heart to conceive of God by, excludes the ignorant and carnall Protestants. In the right conceiving of Gods Nature, we must adore him that is like nothing in heaven or earth.
3 It must be such a knowledge or vision of God, as discerns him to be the chief good, and only happiness to be desired: and so all those persons that behold any thing in this life, to be sought after as the chief felicity of their lives, are excluded from eternal life. And the things so esteemed, the Scripture calls their gods; so some make their bellies their gods, some their riches, some honour and the favour of men.
3 It must be such a knowledge or vision of God, as discernes him to be the chiefe good, and onely happinesse to be desired: and so all those persons that behold any thing in this life, to be sought after as the chiefe felicity of their lives, are excluded from eternall life. And the things so esteemed, the Scripture calls their gods; so some make their bellies their gods, some their riches, some honour and the favour of men.
4 It must be such a knowledge of God, as conceives of him in Jesus Christ (that is) that sees the way how Gods infinite justice, provoked by many sins, is pacified by the atonement made by Jesus Christ, as the Mediator between God and man, Joh. 17.3. else the knowledge of God, in respect of the contemplation of his justice, will be so far from inliving our hearts, that it would kill them if they had life. and this rule excludes all such from eternal life, as live in despair of Gods mercy, as Cain and Judas. These knowledges are such, as without which life cannot be had, but yet in themselves do not quicken the Soul, and inspire it with life.
4 It must be such a knowledge of God, as conceives of him in Iesus Christ (that is) that sees the way how Gods infinite justice, provoked by many sinnes, is pacified by the attonement made by Iesus Christ, as the Mediatour betweene God and man, Ioh. 17.3. else the knowledge of God, in respect of the contemplation of his justice, will be so far from inliving our hearts, that it would kill them if they had life. and this rule excludes all such from eternall life, as live in despaire of Gods mercie, as Cain and Iudas. These knowledges are such, as without which life cannot bee had, but yet in themselves doe not quicken the Soule, and inspire it with life.
5 It must be such a knowledge, as doth nor only discern aright the doctrine of the Nature of God, and of the person and offices of Christ; but doth discern that God is ours (in particular) in Jesus Christ; and fully reconciled to us, and our portion for ever. To know God to be our God in Christ, is the very life of our souls: Now, because we discern this in God two ways, viz. by the light of faith, believing the promises ⟨p. 146⟩of the Word, though we see him not; and by the light of vision, when we shall see him in his goodness face to face: therefore is the former light called the light of faith, and belongs to this life; and the later light belongs to another world. Hence our justification which is by faith, is called, The justification of life, Rom. 5.18. This is a point, which should be of unspeakable comfort to the weak Christians, that have attained to this knowledge; for certainly this is eternal life in them, as true as if they had th• glory of heaven already. But now, that true Christians may be the more infallibly settled in the knowledge of their interest in eternal life, as it lieth in the right knowledge of God, to be ours in Jesus Christ, I will add certain effects of this knowledge, which show, not only that it is right, but also, that it is very eternal or spiritual life: for, if it be a right knowledge,
5 It must be such a knowledge, as doth nor only discerne aright the doctrine of the Nature of God, and of the person and offices of Christ; but doth discerne that God is ours (in particular) in Iesus Christ; and fully reconciled to us, and our portion for ever. To know God to be our God in Christ, is the very life of our soules: Now, because we discerne this in God two waies, viz. by the light of faith, beleeving the promises ⟨p. 146⟩of the Word, though we see him not; and by the light of vision, when we shall see him in his goodnesse face to face: therefore is the former light called the light of faith, and belongs to this life; and the later light belongs to another world. Hence our justification which is by faith, is called, The justification of life, Rom. 5.18
1 It raiseth in the dead heart of man spiritual senses, that were never there before: It makes the soul of a man able to hear Gods word, that could never do it before: It gives sight in spiritual things, and sense, and feeling, and spiritual tastes of Gods goodness, and a favouring of spiritual things, more than earthly, 2. Cor. 2.15. Rom. 8 5. Psal. 36.8. Phil. 1.9.
1 It raiseth in the dead heart of man spirituall senses, that were never there before: It makes the soule of a man able to heare Gods word, that could never doe it before: It gives sight in spirituall things, and sense, and feeling, and spirituall tasts of Gods goodnesse, and a favouring of spirituall things, more than earthly, 2. Cor. 2.15. Rom. 8 5. Psal. 36.8. Phil. 1.9.
2 It is a knowledge with admiration: it sets a mans heart upon a constant wondering at the glory of the things revealed. He that hath this knowledge, sees in a Mirror; he sees, and wonders: Nothing more ravisheth the heart, than doth the word, when it shew• him the glory of Gods grace to him, 2. Cor. 3.18. Wicked men see, but they see not in a Mirror.
2 It is a knowledge with admiration: it sets a mans heart upon a constant wondering at the glory of the things revealed. He that hath this knowledge, sees in a Mirrour; he sees, and wonders: Nothing more ravisheth the heart, than doth the word, when it shew• him the glory of Gods grace to him, 2. Cor. 3.18. Wicked men see, but they see not in a Mirrour.
3 It is a knowledge that works transformation: it changeth a man into the likeness of that it sees, even from glory to glory, by the power of the spirit of Christ. The light comes into wicked men, but leaves them the same men it found them, for disposition and conversation: but this light humbles the heart of a man for his sins, and purifieth him from his most secret sins, Act. 15.9. and besides, prints upon him the Image of God, and stirs him up to all the motives of life in doing good works, 2. Cor. 3.18. Col. 3.10. 1. Joh. 2, 3. & 3.24.
3 It is a knowledge that works transformation: it changeth a man into the likenesse of that it sees, even from gl•ry to glory, by the power of the spirit of Christ. The light comes into wicked men, but leaues them the same men it found them, for disposition and conversation: but this light humbles the heart of a man for his sinnes, and purifieth him from his most secret sinnes, Act. 15.9. and besides, prints upon him the Image of God, and stirres him up to all the motives of life in doing good workes, 2. Cor. 3.18. Col. 3.10. 1. Ioh. 2, 3. & 3.24.
4 It is such a light as is indelible, and will abide the trial, of manifold afflictions, and gives life and joy still to the soul: It doth not only comfort in Gods house, but will support us when we are gone home, under the miseries of this present life, 1 Pet. 1.7
4 It is such a light as is indelible, and will abide the triall, of manifold afflictions, and gives life and joy still to the soule: It doth not onely comfort in Gods house, but will support us when we are gone home, under the miseries of this present life, 1 Pet. 1.7
The use should be, to teach us all to bless God for the Gospel that brings life to light, and shows us the love of God to us in Christ; and for all the means by which the Gospel is preached to us in the life of it. Oh, how should we be beholding to them that help us to eternal life, by leading us unto God, this Ocean of goodness? And withal, we should be wonderfully thankful to God, and for ever comforted, if we can find that we have attained to the assurance of Gods love to us in Christ. Though our knowledge here be but small and weak, yet it is so rich as the tongue of man cannot utter, if it be in any measure true and sincere. Besides, how should this fire our desires after wisdom, and spiritual understanding in the word of Christ? seeing it is our life, and in the same degree we increase in eternal life, that we increase in acquaintance with God in Christ, and therefore above all gettings, we should be getting understanding. And finally, it shows the woeful estate of ignorant persons, that are careless of the study of the word of God, and of hearing of the Gospel preached: This is their death, & will be their eternal death, if they prevent it not by repentance, and sound redeeming of the time, for the service of the soul, about this sacred knowledge.
The use should be, to teach us all to blesse God for the Gospell that brings life to light, and shewes us the love of God to us in Christ; and for all the meanes by which the Gospell is preached to us in the life of it. Oh, how should wee bee beholding to them that helpe us to eternall life, by leading us unto God, this Ocean of goodnesse? And withall, wee should be wonderfully thankefull to God, and for ever comforted, if we can finde that wee have attained to the assurance of Gods love to us in Christ. Though our knowledge here bee but small and weake, yet it is so rich as the tongue of man cannot utter, if it be in any measure true and sincere. Besides, how should this fire our desires after wisdome, and spirituall understanding in the word of Christ? seeing it is our life, and in the same degree wee encrease in eternall life, that we encrease in acquaintance with God in Christ, and therefore aboue all gettings, we should be getting understanding. And finally, it shews the woful estate of ignorant persons, that are careless of the study of the word of God, and of hearing of the Gospel preached: This is their death, & wil be their eternal death, if they prevent it not by repentance, and sound redeeming of the time, for the service of the soule, about this sacred knowledge.
12 For the second, which is the originall of life, it is greatly for the praise of it, that it flowes from that life which is in God himselfe; which is an unspeakable glory to the creatures that enjoy it. With thee is the fountaine of life, saith David, Psal. 36.9. So he calls him the God of his life, Psal. 42.8. Naturall life is but a sparkle, that flowes from the life of our parents; but spirituall and eternall life, is kindled from ⟨p. 143⟩that infinite light and life in God; But yet not as Christ received we this life: for he had it by naturall generation, wee have it by a way unspeakeable from God, but yet by Iesus Christ: In him was life, as the life was the light of men, Iohn 14. He that hath the Son hath life, Iohn 5.12. and he it is that is eternall life, viz. to us, vers. 20. As there is no light in the visible world, but from the Sunne in the sirmament; so there is no life in the spirituall world, but from God in Heaven, which hath caused it to shine in our hearts by the Son of righteousnesse, Christ Iesus. Thus our life is called the life of God, Ephes. 4.18, and Christ is said to live in us, Gal. 2 20. Which should teach us greatly to admire and adore the excellency of Gods goodnesse, and make us to rest our selves for ever under the shadow of his wings, Psal. 36.7, 8, 9. But that this point may be more clearly understood, we must consider of the originall of this life from God three waies.2 First, in respect of Ordination, and so it flowes from Gods decree; Hee hath ordained us unto life, Acts 13.48. and our names are written in the booke of life, Phil. 4.3. Secondly, in respect of Merit; it was bought of God by the death of the flesh of Christ. I give my flesh for the life of the world, Iohn 6.51. This life will not be had without his death: that we might live in eternall life, hee must dye a temporall death. And shall not this greatly inflame our hearts to love the Lord Iesus, that gave himselfe for us, that we should not perish, but have everlasting life? Thirdly, in respect of operation or inchoation; and so the fountaine of life is either without us, or within us: without us is the Word of Christ, that is the immortall seede by which we are begotten unto life, 1. Pet. 1.24. and so is called the Word of life, Phil. 2.15. And the word is so, as it is the word of Christ that is Gospel; My words (saith he) are spirit and life, Iohn 6.63.
