A17412:899
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.
5 The fifth point is concerning the persons that do inherit, and so the coherence shows, That both sex are capable of inheriting; women as well as men, wives as well as husbands. God is no respectre of persons, but in all conditions of people, such as fear him, and believe in Christ, and work righteousness, are accepted & adopted of him, as these places show, Act. 10.35. Gal. 3.28. Col. 3.11. And this should teach all Christians, not to have the glorious faith of Christ in respect of persons, Jam. 2.1, 2. And in particular, such husbands as have religious wives, should make the more account of them: though God hath made them inferior to them in outward condition, yet he hath made them equal in the inheritance of life.
5 The fift point is concerning the persons that doe inherit, and so the coherence shewes, That both sexe are capable of inheriting; women as well as men, wives as well as husbands. God is no respecter of persons, but in all conditions of people, such as feare him, and believe in Christ, and worke righteousnesse, are accepted & adopted of him, as these places shew, Act. 10.35. Gal. 3.28. Col. 3.11. And this should teach all Christians, not to have the glorious faith of Christ in respect of persons, Iam. 2.1, 2. And in particular, such husbands as have religious wives, should make the more account of them: though God hath made them inferiour to them in outward condition, yet hee hath made them equall in the inheritance of life.
Lest prayer be interrupted.] Hitherto of the second reason to persuade husbands to make conscience of their duty towards their wives. The third reason is taken from the ill effect, if it be not done, and that is, that Gods service (and in particular, prayer) will be hindered; and that divers ways: First, if he dwell not with her, prayer in the family is like to be omitted, it being his work, as the head of the family, to perform that duty, and to see that his household serve God with him, Josh. 24.14. And if he carry not himself as a man of knowledge, there may arise such discord amongst them, that they will have no mind either to pray together, or one for another, at least, their passions will tempt them many times ⟨p. 171⟩to omit prayer: and if he give not honour, but despise her, he will have no heart to pray for her whom he contemns.
Lest praier be interrupted.] Hitherto of the second reason to perswade husbands to make conscience of their dutie towards their wives. The third reason is taken from the ill effect, if it be not done, and that is, that Gods service (and in particular, praier) will bee hindred; and that divers waies: First, if he dwell not with her, praier in the family is like to be omitted, it being his worke, as the head of the family, to performe that duety, and to see that his houshold serve God with him, Iosh. 24.14. And if he carrie not himselfe as a man of knowledge, there may arise such dis•ord amongst them, that they will have no minde either to pray together, or one for another, at least, their passions will tempt them many times ⟨p. 171⟩to omit prayer: and if he give not honour, but dispise her, hee will have no heart to pray for her whom he contemnes.
There are many observations may be gathered out of these words: as,
Doct. 1. Prayer is a part of Gods service, that is necessarily required, and not left arbitrary for men to do, or not to do it, Psal. 105.1. 1. Thes. 5.17. Mat. 7.7. Rom. 12.12. Eph. 6.18. Col. .4 2.
Doct. 1. Praier is a part of Gods service, that is necessarily required, and not left arbitrary for men to doe, or not to doe it, Psal. 105.1. 1. Thes. 5.17. Mat. 7.7. Rom. 12.12. Eph. 6.18. Col. .4 2.
Doct. 2. The exercise of prayer is not only a part of Gods service,1 but it is an excellent part, a chief part, that which much excels. Which may appear: First, by the nature of it: It is an exercise, in which a mortal creature talks with the immortal Creator. Secondly, by the antiquity of it: It is an exercise that godly men have be taken themselves to with great devotion, from the first times of the world, Gen. 4 26. & 21, 33. Thirdly, by the efficient cause of it: God pours out his own Spirit upon his people, of purpose to make them able to pray; and therefore is called, The Spirit of prayer, Zach. 12.11. Joel 2.28. Rom. 8.26. Fourthly, because they are things so precious, as Christ takes them, and presents them to God, covering our imperfections, and making them acceptable, Rev. 8.3. Fifthly, by the great privileges this exercise enjoys. For fir st, God is greatly delighted in it, Pro. 15.8. and therefore one of his titles is, that he is a God that heareth prayer, Psal. 65.1. and hears with great attention: his ears are open, Psal. 34.15. and will not despise prayer, for the infirmities of his servants, Psal. 102.17. nor reproach them, Jam. 1.5. Secondly, any man of any condition, that hath an honest heart, may be regarded with God in prayer, Mar. 7.7. Luk. 11.10. Thirdly, whatsoever is asked, is obtained; which is an unspeakable benefit,
Doct. 3 Prayer is a duty required of private Christians, as well as of learned men, or Ministers. Husbands and wives ⟨p. 172⟩are supposed to practise this duty of prayer. Hence it is, that where we read of any commandment to pray in Scripture, usually it is as large as any of the ten Commandments, even such as bindeth all persons to the performance of it: which should serve greatly to show the profaneness of most families that have no prayer. A family without prayer, and the exercises of religion in it, is a very den of wild beasts, and a cage of impure birds: and the wrath of God hangs over those families that have not prayer used in them; as these places show. Psal. 79.6. Zeph. 3.1, 2. Dan. 9.13. Ezech. 22.30.
Doct. 3 Prayer is a duety required of private Christians, as well as of learned men, or Ministers. Husbands and wives ⟨p. 172⟩are supposed to practise this duety of praier. Hence it is, that where we read of any commandement to pray in Scripture, usually it is as large as any of the ten Commandements, even such as bindeth all persons to the performance of it: which should serve greatly to shew the prophanenesse of most families that have no praier. A family without praier, and the exercises of religion in it, is a very denne of wilde beasts, and a cage of impure birds: and the wrath of God hangs over those families that have not praier used in them; as these places shew. Psal. 79.6. Zeph. 3.1, 2. Dan. 9.13. Ezech. 22.30.
Doct. 4. Yea, in that he takes for granted, that christian husbands and wives did pray; only admonisheth, that they look to it that their prayer be not interrupted, it shows, That every godly Christian can pray, & doth make conscience of it to do it, Psal. 32.6. for every Christian, that is a true Christian, hath the spirit of Adoption, by which he cries, Abba, Father, Rom. 8.16. And it is made a sign of a wicked man, not to call upon the name of the Lord, Psal. 14.4.
Doct. 4. Yea, in that he takes for granted, that christian husbands and wives did pray; onely admonisheth, that they looke to it that their prayer bee not interrupted, it shewes, That every godly Christian can pray, & doth make conscience of it to doe it, Psal. 32.6. for every Christian, that is a true Christian, hath the spirit of Adoption, by which hee cryes, Abba, Father, Rom. 8.16. And it is made a signe of a wicked man, not to call upon the name of the Lord, Psal. 14.4.
Doct. 5 In that prayer may not be interrupted or hindered, it shows plainly, That this is an exercise for every day constantly, while we live in this world; which these places confirm, 1. Thes. 5.17. Col. 4.2. Rom. 12.12. Psal. 105.4. praying by fits will not serve turn.
Doct. 5 In that prayer may not be interrupted or hindred, it shewes plainely, That this is an exercise for every day constantly, while we live in this world; which these places confirme, 1. Thes. 5.17. Col. 4.2. Rom. 12.12. Psal. 105.4. praying by fits will not serve turne.
Doct. 6. Wives and husbands, though they had never so many praises otherwaies, or for their carriage one towards another; yet if they be not religious persons, and in particular, such as serve God by daily and devout prayer, they are not true Christians, nor accepted of God. The Apostle takes it for granted, that all christian men and women, do make conscience of daily prayer to God. Which serves notably to confute the vain trust in civill honesty, and the fairness of domesticall conversation, which bewitcheth many persons in the world.
Doct. 6. Wives and husbands, though they had never so many praises otherwaies, or for their carriage one towards another; yet if they bee not religious persons, and in particular, such as serve God by daily and devoute prayer, they are not true Christians, nor accepted of God. The Apostle takes it for granted, that all christian men and women, doe make conscience of daily prayer to God. Which serves notably to confute the vaine trust in civill honesty, and the fairenesse of domesticall conversation, which bewitcheth many persons in the world.
Doct. 7. When the heart is not right towards man, it is not right towards God: as here domesticall disorders hinders the exercises of Religion towards God. That husband that loves not his wife, hath no great mind to pray. Wives that make no conscience to live quietly and obediently with their husbands, ⟨p. 173⟩suffer a like alienation from God, both in their ability to serve him, and in his acceptance of it.
Doct. 7. When the heart is not right towards man, it is not right towards God: as here domesticall disorders hinders the exercises of Religion towards God. That husband that loves not his wife, hath no great minde to pray. Wives that make no conscience to live quietly and obediently with their husbands, ⟨p. 173⟩suffer a like alienation from God, both in their ability to serve him, and in his acceptance of it.
Doct. 8. In that he saith your Prayers, it shows, That every Christian must make prayers of his own. As the just man lives by his own faith, so must the true Christian think of getting his living under God, by his own prayers. 'Tis not enough that he partake of other mens prayers in public, or that he can get others to pray for him in private; God looks for prayers from himself.
Doct. 8. In that he saith your Prayers, it shewes, That everie Christian must make prayers of his owne. As the just man lives by his owne faith, so must the true Christian thinke of getting his living under God, by his owne prayers. 'Tis not enough that he partake of other mens prayers in publicke, or that he can get others to pray for him in private; God lookes for prayers from himselfe.
Doct. 9. In that he saith prayers, it imports, That there be diverse kinds of prayer, and that private Christians must make not only a prayer, but prayers to God. Ephes. 6.18. Phil. 4. 6. Col. 4.2. The sorts of prayer, and differences, arise,
Doct. 9. In that he saith prayers, it imports, That there bee diverse kindes of prayer, and that private Christians must make not only a prayer, but prayers to God. Ephes. 6.18. Phil. 4. 6. Col. 4.2. The sorts of prayer, and differences, arise,
1 From the instrument by which it is formed:1 for there is the prayer of the heart only; such was Hannah her prayer, 1 Sam. 1. There is a prayer of the mouth only; such is the prayer of Hypocrites, Esa. 29.13. There is the prayer both of heart and mouth; and such is the prayer ordinarily of all the godly.
2 From the place of prayer: some prayers are public, some private; and a Christian must use both: Some are alone, some with others.
2 From the place of prayer: some prayers are publicke, some private; and a Christian must use both: Some are alone, some with others.
3 From the form; and so we have the prayer of Christ, as the pattern and rule for all prayers, and the prayers of Christians agreeable to that pattern. We must not rest upon saying over the words of the Lords prayer, and neglect all other prayers. Again, some prayer is conceived, some is in a set form used. A set form is fittest for the public, and for such weak Christians as are not yet able to express their own desire to God in their own words: nor are conceived forms unfit or unlawful for such as are able and desirous to perform prayer according to the rules of prayer; as is apparent by the examples of all sorts of prayers in both Testaments.
3 From the forme; and so we have the prayer of Christ, as the pattern and rule for all prayers, and the prayers of Christians agreeable to that patterne. We must not rest upon saying over the words of the Lords prayer, and neglect all other prayers. Againe, some prayer is conceived, some is in a set forme used. A set forme is fittest for the publicke, and for such weake Christians as are not yet able to expresse their owne desire to God in their owne words: nor are conceived formes unfit or unlawfull for such as are able and desirous to performe prayer according to the rules of prayer; as is apparant by the examples of all sorts of prayers in both Testaments.
4 From the object of prayer; and so some prayers are made daily at set times: and thence it was that the Church of the Jews had their hours of prayer, Act. 3.1. and some are uttered suddenly, according to some special occasion. And of ⟨p. 174⟩this sort are ejaculations, short petitions put up to God expressing the present motion in the heart.
4 From the object of prayer; and so some prayers are made daily at set times: and thence it was that the Church of the Iewes had their houres of prayer, Act. 3.1. and some are uttered suddenly, according to some speciall occasion. And of ⟨p. 174⟩this sort are ejaculations, short petitions put up to God expressing the present motion in the heart.
Doct. 2. The exercise of praier is not onely a part of Gods service,1 but it is an excellent part, a chiefe part, that which much excells. Which may appeare: First, by the nature of it: It is an exercise, in which a mortall creature talkes with the immortall Creator. Secondly, by the antiquity of it: It is an exercise that godly men have be taken themselves to with great devotion, from the first times of the world, Gen. 4 26. & 21, 33. Thirdly, by the efficient cause of it: God poures out his owne Spirit upon his people, of purpose to make them able to pray; and therefore is called, The Spirit of prayer, Zach. 12.11. Ioel 2.28. Rom. 8.26. Fourthly, because they are things so precious, as Christ takes them, and presents them to God, covering our imperfections, and making them acceptable, Rev. 8.3. Fiftly, by the great priviledges this exercise enjoyes. For fir st, God is greatly delighted in it, Pro. 15.8. and therefore one of his titles is, that he is a God that heareth praier, Psal. 65.1. and heares with great attention: his eares are open, Psal. 34.15. and will not despise praier, for the infirmities of his servants, Psal. 102.17. nor reproach them, Iam. 1.5. Secondly, any man of any condition, that hath an honest heart, may bee regarded with God in prayer, Mar. 7.7. Luk. 11.10. Thirdly, whatsoever is asked, is obtained; which is an unspeakeable benefit, Mark. 11.24. Psal. 85.5. Lastly, God hath promised salvation to all them that call upon his name, Ioel 2. ult. And this point should be a great encouragement to all true Christians, to bee much in prayer, and to resist all dulnesse in themselves, or temptations and objections against the exercise of prayer.
