A17412:858
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.
6 They should strive to show the power of this life, and how much it excels natural life: and therefore the fruit of the Spirit should be in them in all goodness, righteousness, and truth, Eph. 5.9. and they should so hold forth the Word of life, that they should think on whatsoever things are true, honest, just, pure, lovely, and of good report; and if there be any virtue, or any praise, they should strive to act that, being careful in all things to maintain good works, Phil. 4.8. Tit. 3.7.8. Oh, what manner of persons should they be in all manner of good conversation!
6 They should strive to shew the power of this life, and how much it excells naturall life: and therefore the fruit of the Spirit should be in them in all goodnesse, righteousnesse, and truth, Eph. 5.9. and they should so hold forth the Word of life, that they should thinke on whatsoever things are true, honest, just, pure, lovely, and of good report; and if there be any vertue, or any praise, they should strive to act that, being carefull in all things to maintaine good workes, Phil. 4.8. Tit. 3.7.8. Oh, what manner of persons should they be in all manner of good conversation!
7 They should lift up their heads with joy, and be always comfortable, considering the assurance they have of eternal life; they have the Spirit of glory resting upon them. One would think they should be always singing, & making melody in their hearts: though they have crosses and wants in this life, yet, is not God their portion? and is it not enough they are provided for in respect of eternity? and is there any comparison between the afflictions in this world, and the glory to be revealed?
7 They should lift up their heads with joy, and bee alwaies comfortable, considering the assurance they have of eternall life; they have the Spirit of glory resting upon them. One would thinke they should be alwaies singing, & making melody in their hearts: though they have crosses and wants in this life, yet, is not God their portion? and is it not enough they are provided for in respect of eternitie? and is there any comparison betweene the afflictions in this world, and the glory to bee revealed?
Grace.] Thus of the matter of their inheritance. The cause follows, and that is Grace.
Grace.] Thus of the matter of their inheritance. The cause followes, and that is Grace.
Grace is either a gift in us,1 or an attribute in God. Sometimes by Grace is meant the gifts God bestows upon men: ⟨p. 164⟩and if Grace were so taken, then would be implied this doctrine, That dead men may have the Grace of God. There may be grace in men without life: yea, men may have excellent gifts, and yet be not alive spiritually: As gifts of government from the Spirit of God, as Saul had; and gifts for edification in the Church: A man may be an excellent Preacher, as Judas was, and may have the gifts of prophesying and working miracles, as the Reprobates mentioned, Mat. 7.21. a man may have the gift of knowledge of the Scriptures, as S. Paul imports, 1. Cor. 8.2. Heb. 6.4. a man may confess his sins, as Pharaoh and Saul did: a man may be much grieved, and sorrow, and humbled for his sins, as Ahab and Cain; and may repent too as Judas did, and may make a great profession of true religion, and be very forward, as Demas, and Him•neus, and Philetus did: a man may be very zealous for the truth, as John and the Galatians were: a man may pray and cry hard and often to God, and be heard of God as the Israelites were in their distresses many times: a man may be of an unrebukeable conversation amongst men, as Paul was before his conversion; and such as have sinned may reform their lives in many things, as Herod did: finally, a man may have faith to believe Gods word, as the Devils do, and to believe Gods promises, as they that have a temporary faith do after a sort, and may joy much in the comfort of them, as they concern the godly: and yet in all these gifts there was no life.
Another point in that sense, is this; That there are gifts of Gods grace bestowed on the Elect, which are ever accompanied with life, so as their grace is the grace of life. And both these points should wonderfully awaken all sorts of Christians, to look about and try their estates: and weak Christians should diligently study their book of signs of true grace, and mark how the Scripture proveth all those saving graces to be such, as can be found in no reprobate. But because I think Grace in this place, cannot be taken for the gifts of grace in men,1 I pass from these points. By Grace then here is meant, the glorious attribute of goodness that is in God, by which he freely showeth his love & mercy to his creature. And that it must be taken in this sense, I gather from the third ⟨p. 165⟩of Titus v. 7. where the sentence being like, grace is called there, His Grace; We are justified by his grace, and made heirs of eternal life.
Another point in that sense, is this; That there are gifts of Gods grace bestowed on the Elect, which are ever accompanied with life, so as their grace is the grace of life. And both these points should wonderfully awaken all sorts of Christians, to looke about and trye their estates: and weake Christians should diligently studie their booke of signes of true grace, and marke how the Scripture proveth all those saving graces to be such, as can be found in no reprobate. But because I thinke Grace in this place, cannot bee taken for the gifts of grace in men,1 I passe from these points. By Grace then here is meant, the glorious attribute of goodnesse that is in God, by which he freely sheweth his love & mercy to his creature. And that it must be taken in this sense, I gather from the third ⟨p. 165⟩of Titus v. 7. where the sentence being like, grace is called there, His Grace; Wee are justified by his grace, and made heires of eternall life.
Now this grace of God,1 as it is in God, I consider of two ways: first, as it is in relation to this spiritual and eternal life of Gods heirs; and then secondly, as it is in it self generally considered. In relation to spiritual life, I consider of it, both in what it excludes, and what it includes.
Now this grace of God,1 as it is in God, I consider of two wayes: first, as it is in relation to this spirituall and eternall life of Gods heyres; and then secondly, as it is in it selfe generally considered. In relation to spirituall life, I consider of it, both in what it excludes, and what it includes.
Grace excludes both Nature and the works of the Law.1 It excludes Nature from this life, in three respects: First, in respect of propagation. This life cannot be propagated by Natural generation: we are not borne heirs of life, and so the sons of God: we are borne only the sons of Adam, not of God. They that are borne after the flesh, are not the seed, Rom. 9.8. Secondly, in respect of privilege: By nature we are the children of wrath, and therefore cannot be the children of promise, Ephes. 2.3. Thirdly, in respect of the works of Nature: for by Nature we do such works as proclaims us to be children of disobedience, and children of the Devil; and therefore cannot be heirs of life, by any works done by Nature since the fall. And as it excludes Nature, so it excludes the works of the Law; not in respect of the obedience to the Law, but in respect of the merit of life: so as the inheritance cannot be had by the work es of the Law. Rom. 4.4. & 11.6. nor can our best works after calling, deserve life and salvation. Tit. 3.7.4, 5.
Grace excludes both Nature and the workes of the Law.1 It excludes Nature from this life, in three respects: First, in respect of propagation. This life cannot be propagated by Naturall generation: we are not borne heyres of life, and so the sonnes of God: we are borne only the sonnes of Adam, not of God. They that are borne after the flesh, are not the seed, Rom. 9.8. Secondly, in respect of priviledge: By nature wee are the children of wrath, and therefore cannot be the children of promise, Ephes. 2.3. Thirdly, in respect of the works of Nature: for by Nature wee doe such workes as proclaimes us to be children of disobedience, and children of the Divell; and therefore cannot be heyres of life, by any workes done by Nature since the fall. And as it excludes Nature, so it excludes the workes of the Law; not in respect of the obedience to the Law, but in respect of the merit of life: so as the inheritance cannot be had by the work es of the Law.
And on the other side,1 the Grace of God includes all things in life, as wholly caused by Gods free favour to us in Christ. For first, our election to life, is from the mere grace of God, Ephes. 1.46. Secondly, the meritorious cause of life is by grace, Gal. 4.4, 5. Thirdly, the promise of life is by grace, Rom. 4.14. Gal. 3.18. Fourthly, the inchoation of life is from grace, whether we respect Vocation, Gal. 1.15. or Justification, Tit. 3. 7. Gal. 2. ult. Lastly, in respect of the consummation of it in the perfection of glory in heaven. Rom. 6. ult.
And on the otherside,1 the Grace of God includes all things in life, as wholly caused by Gods free favour to us in Christ. For first, our election to life, is from the meere grace of God, Ephes. 1.46. Secondly, the meritorious cause of life is by grace, Gal. 4.4, 5. Thirdly, the promise of life is by grace, Rom. 4.14. Gal. 3.18. Fourthly, the inchoation of life is from grace, whether we respect Vocation, Gal. 1.15. or Iustification, Tit. 3. 7. Gal. 2
Thus of Grace in relation to Life. In it self, Grace is a most amiable attribute in God, extending his goodness unto the creature, without respect of deserts. And that we may the ⟨p. 166⟩more admire the glorious grace of God, it will be profitable to give a touch of the fruits of it unto man, upon whom he sets his favour: for look what men have interest in the grace of God, these things flow upon them from the beams of that grace.
Thus of Grace in relation to Life. In it selfe, Grace is a most amiable attribute in God, extending his goodnesse unto the creature, without respect of deserts. And that we may the ⟨p. 166⟩more admire the glorious grace of God, it will be profitable to give a touch of the fruits of it unto man, upon whom hee sets his favour: for looke what men have interest in the grace of God, these things flow upon them from the beames of that grace.
11 God knows them by name. Exod. 33.12.
11 God knowes them by name. Exod. 33.12.
2 When God is angry with all the world, and about to declare his wrath by terrible judgements, yet still they find favour in his sight. Gen. 6.8. & 19.19.
2 When God is angry with all the world, and about to declare his wrath by terrible judgements, yet still they finde favour in his sight. Gen. 6.8. & 19.19.
3 When they offend, and are sorry for their offences, and seek for mercy; he pardons iniquity, and takes them for his inheritance, and repents him of the evil. Exod. 34.9. Joel 2. 12, 13.
3 When they offend, and are sorie for their offences, and seeke for mercie; he pardons iniquitie, and takes them for his inheritance, and repents him of the evill. Exod. 34.9. Ioel 2. 12, 13.
4 He will withhold no good thing from them. Psal. 84.12. & bestows of his best gifts upon them liberally, in all sorts of gifts. 1. Cor. 1.4, 5.
Lastly, we see by this Text, he gives them the inheritance of eternal life, and all things that belong to life and godliness. 2. Pet. 1.4.
Lastly, we see by this Text, he gives them the inheritance of eternall life, and all things that belong to life and godlinesse. 2. Pet. 1.4.
The use should be to teach us many things: as,
