A17412:813
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.
but in heaven, there is all sufficiency of power, to solace and content one another to all eternity. Lastly, in their relation to us: On earth we lose daily such as are near and dear to us; in heaven we shall have them all, and it is very probable, we shall know them all, and one by one. Adam in his innocency knew his Wife, and could call her by her name, without any body to tell him. And Peter and John in the Transfiguration on the Mount, knew Moses and Elijah, and yet had never seen them. ⟨p. 153⟩how much more in heaven shall our knowledge be perfected, to know and to be known particularly, and as it were by name?
but in heaven, there is all sufficiency of power, to solace and content one another to all eternity. Lastly, in their relation to us: On earth wee lose daily such as are neare and deare to us; in heaven we shall have them all, and it is very probable, wee shall know them all, and one by one. Adam in his innocency knew his Wife, and could call her by her name, without any body to tell him. And Peter and Iohn in the Transfiguration on the Mount, knew Moses and Elias, and yet had never seene them. ⟨p. 153⟩how much more in heaven shall our knowledge be perfected, to know and to bee knowne particularly, and as it were by name?
For the fourth;1 Our knowledge (which is our life) differs greatly now from that it shall be, both in respect of the ground of it, and in respect of the manner of it and in respect of the measure of it. The ground of it is our union with God, by which we partake of his light, Psal. 36.8. Now in heaven we shall be made one with God, after an unspeakable manner, in such a nearness as we cannot conceive of now. This is that which our Saviour prays so earnestly for, Joh. 17. 20.21. Secondly, in respect of the manner of it; Now God treats with us by means, as by the Word and Sacraments, &c. but then without means, immediately: Now we see by the help of a glass, or as an old man doth by Spectacles; but then we shall see God by direct vision. Moses, that saw as much of God as a mortal man then could, saw but his back parts; he saw God, as we see a man going from us, but then we shall see him face to face, as he is coming to us; yea, as he is possessed by us. We shall not need help to show God to us, as we do now, for God himself shall be our everlasting light, as was showed before.
For the fourth;1 Our knowledge (which is our life) differs greatly now from that it shall bee, both in respect of the ground of it, and in respect of the manner of it and in respect of the measure of it. The ground of it is our union with God, by which we partake of his light, Psal. 36.8. Now in heaven we shall be made one with God, after an unspeakable manner, in such a nearenesse as wee cannot conceive of now. This is that which our Saviour praies so earnestly for, Ioh. 17. 20.21. Secondly, in respect of the manner of it; Now God treates with us by meanes, as by the Word and Sacraments, &c. but then without meanes, immediately: Now wee see by the helpe of a glasse, or as an old man doth by Spectacles; but then wee shall see God by direct vision. Moses, that saw as much of God as a mortal man then could, saw but his backe parts; hee saw God, as wee see a man going from us, but then wee shall see him face to face, as hee is comming to us; yea, as hee is possessed by us. Wee shall not need helpe to shew God to us, as we doe now, for God himselfe shall be our everlasting light, as was shewed before.
There is a four-fold vision of God; the one is natural, as when we see him in the creatures: the other is speculous, or Symbolical, when we see God in certain signs of his presence, as in the burning fire in the Bush, or in the Cloud, or Pillar of fire at the Tabernacle. The third is, the vision of Faith, when we know how good God is, by the promises of his word to us in Christ. The last is, the vision of Glory, which differs from all the former, in a way of seeing unknown to us. Thirdly, our knowledge will differ in the measure: now we know but in part; there are many things we know not, and what we do know, we know but obscurely, and darkly; then we shall know perfectly, even as we are now known perfectly of God, 1. Cor. 13.10, 11. &c. and so we shall know both God, and the Creatures. There is a world of most delightful and rare knowledge of the Creatures, which we attain not to in this life: but the ⟨p. 154⟩chief glory of our knowledge then, shall be in the perfect vision of God, and those unspeakable beauties of his Nature, when we shall behold perfectly the glory of every property or attribute in God, which will be sufficient to breed everlasting wonder and delight. In a word; the knowledge of the meanest Christian in heaven, shall be above the knowledge of Prophets or Apostles on earth.
There is a foure-fold vision of God; the one is naturall, as when wee see him in the crertures: the other is speculous, or Symbolicall, when wee see God in certaine signes of his presence, as in the burning fire in the Bush, or in the Cloud, or Pillar of fire at the Tabernacle. The third is, the vision of Faith, when wee know how good God is, by the promises of his word to us in Christ. The last is, the vision of Glory, which differs from all the former, in a way of seeing unknowne to us. Thirdly, our knowledge will differ in the measure: now wee know but in part; there are many things we know not, and what wee doe know, wee know but obscurely, and darkely; then wee shall know perfectly, even as wee are now knowne perfectly of God, 1. Cor. 13.10, 11. &c. and so wee shall know both God, and the Creatures. There is a world of most delightfull and rare knowledge of the Creatures, which wee attaine not to in this life: but the ⟨p. 154⟩
1The fifth difference is in the effects of our Knowledge: for, from our knowledge, and this celestial light, flows righteousness, peace, and joy in the holy Ghost; which the Apostle Paul makes to be the parts of the kingdom of God, and so both in this life, and in heaven, Rom. 14.17. And unto these three heads may be referred all things that concern the glory of eternal life: and all these are held with, great difference in each degree of eternal life. For though we have righteousness, and peace, and joy now in the truth of them; yet we have them not as we shall have them in heaven; as will appear, if we consider of them distinctly.
1The fift difference is in the effects of our Knowledge: for, from our knowledge, and this celestiall light, flowes righteousnesse, peace, and joy in the holy Ghost; which the Apostle Paul makes to bee the parts of the kingdome of God, and so both in this life, and in heaven, Rom. 14.17. And unto these three heads may bee referred all things that concerne the glory of eternall life: and all these are held with, great difference in each degree of eternall life. For though wee have righteousnesse, and peace, and joy now in the truth of them; yet we have them not as wee shall have them in heaven; as will appeare, if we consider of them distinctly.
1First for righteousness. Here it is the greatest burden of life unto the godly, that they are not able to serve God as they desire; the imperfections of their gifts, the corruption of their natures, the daily infirmities that discover themselves in their conversations, make life many times more bitter than death would be to them: as appeareth by Saint Paul, Rom. 7. But there, all that is imperfect shall be done away; there shall be no danger of displeasing God, for we shall be made perfect in all parts and degrees of holiness: our nature shall be perfect, like the nature of God; our members shall never more be servants unto unrighteousness, and our souls shall exactly resemble God in all perfection of goodness and gifts Here the glory of mans inheritance lieth in the goodness of things without them; there it shall consist principally in an everlasting goodness, confirmed upon themselves: We shall be without spot and wrinkle, Eph. 5.27. We shall be as he is in holiness, 1. Joh. 3.2. Here is our grief, that our hearts cannot be so filled with the love of God, and the godly, as they should be; there our hearts shall burn with an eternal inflammation of affections towards God, and the blessed ones, ⟨p. 155⟩without any interruption or decay: we shall never more be troubled with hardness of heart, discouragement, fear, distractions, inordinate desires, and perturbations. Yea, our holiness shall be better than Adams in Paradise: for he had a power not to sin, but we shall have no power at all to sin. Yea, in relation to Christ, it shall be better with us then, than it is now: for now we are reckoned just men only by the benefit of Christs righteousness imputed to us; but then we shall be made so perfectly holy by inherent righteousness, that we shall stand everlasting righteous before God, by the righteousness that is in us. Imputation shall there cease for ever, when Christ hath delivered up the kingdom to God the Father, and when Faith shall be done away. Lastly, the difference in this point may further appear in the freedom of our will. In this life many times our wills are not free to desire to do the good we should do, and most an end want power to execute what we desire: but there shall be all liberty, so as we shall never want either desire or power, to accomplish what may be for Gods everlasting glory, or our own felicity.
Secondly for peace,1 there is great difference: for first, in this life we have but little peace in respect of the miseries of life. Sometimes we have but little inward peace; our hearts being unquiet with fear, or grief, or discouragement, or passions; or else our consciences are unquiet, either because God fights against us, to try us or to humble us, or we fight against our selves, through ignorance & unbelief, or distress for sin. Sometimes when our spirits are quiet, and there is a truce from inward war, we then want outward peace; either men are unreasonable, & molest us without cause, in our estates or names; or else God afflicts us in body, with pain and weakness; or in estate, sometime with easy crosses like small rain, sometimes with greater crosses, like some fierce storms. Now in heaven there shall be an eternal cessation of all misery; there shall be no curse, and affliction shall be cast into the Sea, Rev. 22.3. Secondly, our Sabbath or days of rest, which God hath consecrated and blessed to us as the chief joy of our lives, proves many times days of sorrow and affliction, because either our bodies are molested with pain, or our souls distressed ⟨p. 156⟩for want of powerful means, or for want of ability to keep a Sabbath unto God, or for want of joy in our souls. But in heaven we shall have an eternal Sabbath; not one day in seven, but all our days; rest without labour, and solace of heart, without any difficulty in our selves, or interruption without us: God and the Lamb will be an eternal Temple to make our rest for ever glorious. We shall be freed from all the labours of life, & from all pain & difficulty in serving God, and our works shall be all easy, and full of delight, even the praising of God for ever. Rev. 14.12. Heb. 4.9.
Secondly for peace,1 there is great difference: for first, in this life we have but little peace in respect of the miseries of life. Somtimes we have but little inward peace; our hearts being unquiet with fear, or grief, or discouragement, or passions; or else our consciences are unquiet, eyther because God fights against us, to try us or to humble us, or we fight against our selves, through ignorance & unbeleef, or distresse for sin. Somtimes when our spirits are quiet, and there is a truce from inward warre, we then want outward peace; eyther men are unreasonable, & molest us without cause, in our estates or names; or else God afflicts us in body, with paine and weakenesse; or in estate, sometime with easie crosses like small raine, sometimes with greater crosses, like some fierce stormes. Now in heaven there shall be an eternall cessation of all miserie; there shall be no curse, and affliction shall be cast into the Sea,
1Thirdly, for Joy; there is great difference both in the causes, and in the measure, and in the continuance of it. The causes of our Joy, shall be the highest can befall a creature. Here, while we are present with the body, and the blessings of life, we are absent from the Lord, the infinite life of our lives: but there we shall enjoy him as fully as our hearts can desire. 2. Cor. 5.8. Here we want our crown, whatsoever else we enjoy: but there our honour, and glory, and majesty shall be so great, as if all the Kings of the earth did bring their glory to one man, it would not equal what every one shall have there. 2. Tim. 4.8. Revel. 2.24. & 3.21. we shall reign in life. Rom. 5. And this Crown is the more glorious, because it shall not consist of some precious thing without us, but of royal excellency, with which our souls and bodies shall shine as the Sun in the firmament; our very bodies in quality being altered to such an expression of majesty, and beauty, and angelical excellency as now exceeds all mortal language, being rather like spirits than earthly bodies. And for the measure, now we have but little tastes of joy; and if these tastes be unspeakable and glorious, what are those rivers of joy at Gods right hand? Psal. 16. ult. And for continuance; they are for evermore, as the Psalmist there speaks: whereas now they are gone from us, like lightning, in an instant, and our lives are afterward assaulted almost continually, with causes or occasion of sorrow; so as the world in the best place, is but like a vale of tears: but there shall be no sorrow, no death, no crying nor pain, but God shall wipe away all tears from our eyes for ever. Revel. 21.4.
1Thirdly, for Ioy; there is great difference both in the causes, and in the measure, and in the continuance of it. The causes of our Ioy, shall be the highest can befall a creature. Here, while we are present with the bodie, and the blessings of life, we are absent from the Lord, the infinite life of our lives: but there we shall enjoy him as fully as our hearts can desire.
6 Thus of the differences of life on earth, and life in heaven. What men must do that they may enter into life,1 follows: And about this point our Saviour tells us two things beforehand. First, that the way to life is a narrow way, and the gate is exceeding strait: men may be mis-led by a thousand by-ways, and the work to be done is a very hard work. Secondly, that there are but few that find the right way; yea, but few amongst those that seek it, and seem desirous to know what they should do: for, either they understand not the directions when they are given; or by taking time to think of them, they forget them; or else when they have the answer, they go their ways, (like the young man in the Gospel) and are sorry the conditions be so hard; and so give over all further care, and rest in the estate they were in before. And therefore we had need to attend the more carefully, and resolve to do whatsoever God requires of us, whatsoever it cost us, and not be troubled at the difficulty of the work, considering the excellency of eternal life, and the many helps we may have to further the work: Of which afterwards. This then is the question, What should a man or woman do that he might be sure to enter into life?
6 Thus of the differences of life on earth, and life in heaven. What men must doe that they may enter into life,1 followes: And about this point our Saviour tells us two things beforehand. First, that the way to life is a narrow way, and the gate is exceeding strait: men may bee mis-led by a thousand by-waies, and the worke to be done is a very hard worke. Secondly, that there are but few that finde the right way; yea, but few amongst those that seeke it, and seeme desirous to know what they should doe: for, either they understand not the directions when they are given; or by taking time to thinke of them, they forget them; or else when they have the answer, they goe their waies, (like the yongue man in the Gospell) and are sorry the conditions be so hard; and so give over all further care, and rest in the estate they were in before. And therefore wee had need to attend the more carefully, and resolve to doe whatsoever God requires of us, whatsoever it cost us, and not be troubled at the difficulty of the worke, considering the excellency of eternall life, and the many helpes wee may have to further the worke: Of which afterwards. This then is the question, What should a man or woman doe that he might be sure to enter into life?
Ans. 1 Thou must lay the foundation of all in Jesus Christ; Thou must disclaim all trust in any thing in heaven or earth, in thy self, or thy own works, or any other creature, and rely upon the merits of Jesus Christ, as the only means of pacifying Gods anger, or procuring eternal life, Act. 4.12. Joh. 3.16. and thou must inwardly lay up Christ in thy heart, so as spiritually ever to eat his flesh and drink his blood, by applying all he hath done or suffered for thee in particular. Joh. 6.53. 1. Joh 5.12.
Ans. 1 Thou must lay the foundation of all in Iesus Christ; Thou must disclaime all trust in any thing in heaven or earth, in thy selfe, or thy owne workes, or any other creature, and relye upon the merits of Iesus Christ, as the onely meanes of pacifying Gods anger, or procuring eternall life, Act. 4.12. Ioh. 3.16. and thou must inwardly lay up Christ in thy heart, so as spiritually ever to eate his flesh and drinke his blood, by applying all hee hath done or suffered for thee in particular. Ioh. 6.53. 1. Ioh 5.12.
2 Thou must pray hard to the God of life, Psal. 42.8. and with great importunity beseech him to give thee the spirit of life, that is, Jesus Christ; and with the more encouragement, because he hath promised to give even his holy Spirit to them that ask him, Luk. 11.13.
2 Thou must pray hard to the God of life, Psal. 42.8. and with great importunity beseech him to give thee the spirit of life, that is, Iesus Christ; and with the more encouragement, because he hath promised to give even his holy Spirit to them that aske him, Luk. 11.13.
3 There will be no life in the soul, if thou doest not repent thee of thy sins, Act. 11.18. And this is the harder work, because first to confess thy sins will not serve turn, ⟨p. 158⟩unless thou forsake them, and overcome them, Revel. 2.7. so as the power of them be mastered, and thou do from thy heart desire and resolve to leave them. If thy lusts, passions, disorders of life in drunkenness, swearing, sins of deceit, or the like, be not mended, thou canst not live this life, 1. Cor. 6.9. Gal. 5.22.23. At the best, without an apparent victory, there will be little comfort in life. Secondly, in turning, thou must turn from all thy transgressions, so as thou be sure thou leave no sin thou knowest, but thou wilt endeavour to judge thy self for it, and strive to forsake it. Thy heart must be turned from it, Ezech. 18.21.18. Yea, if some of thy sins, for profit or pleasure, be to thee like thy right eye, or right hand, thou must cut them off, or pull them out, or else thou canst never enter into life, Mat. 18.8, 9. As in the case of rich men, the way of life is compared to the eye of a Needle, and their hearts to a great Cable: now there is no way for thee to enter into life, but by untwisting the great Cable, till it be made like small threads; which is done by great humiliation, Jam. 1.10. And withal, thy heart must continue afraid in the least thing to offend God. This fear of the Lord is required to the very beginning of this life, Pro. 14.27.
3 There will be no life in the soule, if thou doest not repent thee of thy sinnes,
4 Thou must deny thy self extremely in outward things: thou must look for persecution; yea, and perhaps be put to it, to forsake father and mother, house and lands, wife and children, yea, and life it self, so as to hate and lose this natural life, in comparison of the gaining of eternal life, Mark 10. 30. Joh. 12.25.
4 Thou must deny thy selfe extreamly in outward things: thou must looke for persecution; yea, and perhaps be put to it, to forsake father and mother, house and lands, wife and children, yea, and life it selfe, so as to hate and lose this naturall life, in comparison of the gaining of eternall life, Mark 10. 30. Ioh. 12.25.
5 Thou must be tied to walk in a strict course of life all thy days, resolving to walk in the way of righteousness, and let the word of God be the rule of all thy actions, and by patient continuance in well-doing, to seek increase of happiness and holiness; for life is only in the way of righteousness, Prov. 12.28. Rom. 2.7, 8. Ezech. 33.15, 16.
5 Thou must be tied to walke in a strict course of life all thy daies, resolving to walke in the way of righteousnesse, and let the word of God be the rule of all thy actions, and by patient continuance in well-doing, to seeke encrease of happinesse and holinesse; for life is onely in the way of righteousnesse, Prov. 12.28. Rom. 2.7, 8. Ezech. 33.15, 16.
1Now, though this work be very hard, yet thou hast many helps, if thy heart be right and willing to obey: for,
1Now, though this worke be very hard, yet thou hast many helpes, if thy heart be right and willing to obey: for,
1 God will give thee his holy Spirit, to work all thy work for thee, and to cause thee to walk in his statutes, and ⟨p. 159⟩keep his judgements, and do them; and will mortify the deeds of the flesh, and teach thee in all truth, and comfort and support thee, and make thy works acceptable to God, as hath been showed before.
1 God will give thee his holy Spirit, to worke all thy worke for thee, and to cause thee to walke in his statutes, and ⟨p. 159⟩keepe his judgements, and doe them; and will mortifie the deeds of the flesh, and teach thee in all truth, and comfort and support thee, and make thy workes acceptable to God, as hath beene shewed before.
2 Thou hast the help of spiritual Armour, that is mighty through God, to cast down strong holds, 2. Cor. 10.3, 4. thou wilt find a strong supply from every ordinance of God; the Word, and Prayer, and Sacraments, all serve to help against the difficulty of this work, and so will the Society with the godly, as was showed before.
2 Thou hast the helpe of spirituall Armour, that is mighty through God, to cast downe strong holds, 2. Cor. 10.3, 4. thou wilt finde a strong supply from every ordinance of God; the Word, and Prayer, and Sacraments, all serve to helpe against the difficultie of this worke, and so will the Societie with the godly, as was shewed before.
1First for righteousnesse. Here it is the greatest burthen of life unto the godly, that they are not able to serve God as they desire; the imperfections of their gifts, the corruption of their natures, the daily infirmities that discover themselves in their conversations, make life many times more bitter than death would be to them: as appeareth by Saint Paul, Rom. 7. But there, all that is imperfect shall bee done away; there shall be no danger of displeasing God, for wee shall be made perfect in all parts and degrees of holinesse: our nature shall be perfect, like the nature of God; our members shall never more be servants unto unrighteousnesse, and our soules shall exactly resemble God in all perfection of goodnesse and gifts Here the glory of mans inheritance lyeth in the goodnesse of things without them; there it shall consist principally in an everlasting goodnesse, confirmed upon themselves: We shall be without spot and wrinkle, Eph. 5.27. Wee shall be as hee is in holinesse, 1. Ioh. 3.2. Here is our griefe, that our hearts cannot be so filled with the love of God, and the godly, as they should bee; there our hearts shall burne with an eternall inflamation of affections towards God, and the blessed ones, ⟨p. 155⟩without any interruption or decay: wee shall never more be troubled with hardnesse of heart, discouragement, feare, distractions, inordinate desires, and perturbations. Yea, our holinesse shal be better than Adams in Paradise: for he had a power not to sinne, but we shal have no power at all to sin. Yea, in relation to Christ, it shall be better with us then, than it is now: for now we are reckoned just men only by the benefite of Christs righteousnesse imputed to us; but then we shall be made so perfectly holy by inherent righteousnesse, that wee shall stand everlasting righteous before God, by the righteousnesse that is in us. Imputation shall there cease for ever, when Christ hath delivered up the kingdome to God the Father, and when Faith shall bee done away. Lastly, the difference in this point may further appear in the freedome of our will. In this life many times our wills are not free to desire to doe the good we should doe, and most an end want power to execute what we desire: but there shall be all libertie, so as we shal never want either desire or power, to accomplish what may be for Gods everlasting glory, or our owne felicity.
