A17412:949
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.
3 Yea, it is the duty of every Christian, to look carefully to his conversation; and to strive by the use of all good means, to avoid unquietness and trouble in the world. Rom. 12.19. Amos 5.12. 1. Tim. 2.2, 3.
3 Yea, it is the duty of every Christian, to looke carefully to his conversation; and to strive by the use of all good meanes, to avoide unquietnesse and trouble in the world. Rom. 12.19. Amos 5.12. 1. Tim. 2.2, 3.
4 That some Christians may carry themselves with great discretion, humility, piety, and inoffensiveness, and yet cannot avoid trouble, but shall suffer from the world.
4 That some Christians may carry themselves with great discretion, humility, piety, and inoffensivenesse, and yet cannot avoid trouble, but shall suffer from the world.
5 That impatience and disquietness in the time of trouble, is a very dishonourable vice in a Christian, & with great care, and all possible endeavour to be avoided.
5 That impatiency and disquietnesse in the time of trouble, is a very dishonourable vice in a Christian, & with great care, and all possible endeavour to be avoided.
6 That it is possible for a Christian to attain to that degree of goodness, as to be able to express great patience, and unmoveablenesse, though many & great troubles befall them; if they will use the medicines prescribed in Gods word, and follow such directions as the Apostle here gives. Thus of the general doctrines.
6 That it is possible for a Christian to attaine to that degree of goodnesse, as to be able to expresse great patience, and unmoveablenesse, though many & great troubles befall them; if they will use the medicines prescribed in Gods word, and follow such directions as the Apostle here gives. Thus of the generall doctrines.
In this eight Verse the Apostle gives rules, that show a way how to avoid trouble; and they are rules that concern our conversation with godly Christians, and so he shows, that there are five things that are of singular use, to preserve a man from unquietness and trouble if it may be:1 as,
In this eight Verse the Apostle gives rules, that shewe a way how to avoid trouble; and they are rules that concerne our conversation with godly Christians, and so he shewes, that there are five things that are of singular use, to preserve a man from unquietnesse and trouble if it may be:1 as,
1 To agree in opinion, to be all of one mind; for many discords & much unquietness, and sometimes public troubles ⟨p. 178⟩arise from singularity and diversity in opinions.
1 To agree in opinion, to bee all of one minde; for many discords & much unquietnesse, and sometimes publike troubles ⟨p. 178⟩arise from singularity and diversity in opinions.
2 To be compassionate and like affected, when other men are in trouble: for, as this is amiable amongst men, so many times it moves the Lord to keep us from trouble, because we are tenderly affected towards other men in their troubles.
2 To be compassionate and like affected, when other men are in trouble: for, as this is amiable amongst men, so many times it mooyes the Lord to keepe us from trouble, because we are tenderly affected towards other men in their troubles.
3 To love our brethren: for that both shows us to the world to be the true Disciples of Christ, Joh. 13. and besides, by the quality of brotherly love, a world of discord and trouble is prevented.
3 To love our brethren: for that both shewes us to the world to be the true Disciples of Christ, Ioh. 13. and besides, by the quality of brotherly love, a world of discord and trouble is prevented.
4 To be pitiful, or as it is in the original, to be well bowelled, in respect of mercy, to have right bowels of mercy, in comforting and relieving such as are in distress; for to the merciful God will show mercy, & if it be good for them, even this mercy of living a quiet life.
4 To be pittifull, or as it is in the originall, to bee well bowelled, in respect of mercy, to have right bowells of mercy, in comforting and relieving such as are in distresse; for to the mercifull God will shew mercy, & if it be good for them, even this mercy of living a quiet life.
5 To be courteous: for a courteous and loving behaviour, prevents suspicion, and quenches much fire of discord, that otherwaies would break out, and wins much affection both in good and bad.
5 To be courteous: for a courteous and loving behaviour, prevents suspition, and quenches much fire of discord, that otherwaies would breake out, and winnes much affection both in good and bad.
Be ye all of one mind.] Divers things may be here observed.
Be yee all of one minde.] Divers things may bee here observed.
The first is general to the whole Verse, and that is, That in this World, in the best estate of the Church, there are many defects and disagreements, and faults in the carriage or judgments of Christians in their living together.
The first is generall to the whole Verse, and that is, That in this World, in the best estate of the Church, there are many defects and disagreements, and faults in the carriage or judgments of Christians in their living together.
The earnestness of the Apostle, in heaping up these directions, imports, that he discerned many things amiss: which was not only true of the Churches of Corinth and Galatia, and Thessalonica, but even of the Church of Philippi, which S. Paul most commends. And the like we may find in the estate of the seven churches of Asia, if we mark what is said to them by S. John in his Revelation. Yea, there was not perfect agreement at all times amongst the Pillars of the first Christian Churches; Paul and Barnabas were at variance, Act. 15. 39. and Paul and Peter did openly disagree, Gal. 2. The reason is, because in this life we know but in part, and are sanctified but in part, 1. Cor. 13. The use should be, First, to teach us not to be offended or scandalized at the differences of opinion, that break out in all the Churches of Christ every ⟨p. 179⟩where in our times. We must pray the God of peace, to give us peace, and know, that it hath' always been so; and therefore it should not hinder us from embracing the known truth. Secondly, this should the more inflame our desires after heaven, and make us the more willing to die, because there will never be perfect holiness and agreement till we come to heaven; then we shall be holy as God is holy, and know as we are known; and charity will be perfect for ever. And besides, this should teach us with the more patience to instruct and wait for the amendment of such as are contrary minded; and not strive over violently, or passionately with them, 2. Tim. 2.25. Lastly, if Christians can agree no better, and have such defects, then we should never wonder overmuch at the monstrous abominations in opinion or life, that are found amongst the wicked of the world, and in false Churches.
The earnestnesse of the Apostle, in heaping up these directions, imports, that he discerned many things amisse: which was not onely true of the Churches of Corinth and Galatia, and Thessalonica, but even of the Church of Philippi, which S. Paul most commends. And the like we may finde in the estate of the seven churches of Asia, if we mark what is said to them by S. Iohn in his Revelation. Yea, there was not perfect agreement at all times amongst the Pillars of the first Christian Churches; Paul and Barnabas were at variance,
A second Doctrine I observe from hence, is, That we ought to be rightly ordered in our minds, as well as any other part of our souls or lives. Yea, the mind is to be looked to in the first place: Hence it is, that in our regeneration, our minds are especially renewed, Rom. 12.2. and God requires to be served with our minds, Mat. 22.37. Yea, as God is an eternal mind, so the service of the mind is most proper for God. And besides, our minds give laws to our lives; and therefore if the mind be not good, the life must needs be evil. The happiness of the whole man depends upon the mind;1 and therefore the Apostle reckons the impurity of the mind and conscience, to be the worst impurity can befall a man, Tit. 1.15. and the same Apostle makes it a sign of a man whose end is damnation, to have his mind taken up, and wholly bent to earthly things, Phil. 3.19. This point may serve, first, to show the woeful estate of such persons, as have ill and unsound minds. And the mind is unsound, when it is corrupt or putrefied with ill opinions concerning either faith or manners, 2. Tim. 3.8. 1. Cor. 11.3. and when it is blinded with ignorance, 2. Cor. 4.4, •. for without knowledge the mind cannot be good, Prov. 19.2. and it is a devilish mischief to have darkness in our minds, as that place in the Corinth. ⟨p. 180⟩shows. The mind is also unsound, and in woeful taking, when it is taken up with vile thoughts and contemplative wickedness, Rom. 1.21.
The third Doctrine then, which I observe out of these words, is, That all true Christians are bound in a special manner, to strive to be all of one mind; which in this place is meant of unity and agreement in judgment, and matter of belief in the points of Religion. This is urged in divers Scriptures, as 1. Cor. 1.10. 2. Cor. 13.11. Phil. 2.2. Rom. 15. 5. and this was the great glory of the first christian Church, that all the multitude were of one heart and one soul, Act. 4. 32. There are many reasons to persuade us hereunto.
The third Doctrine then, which I observe out of these words, is, That all true Christians are bound in a speciall manner, to strive to be all of one minde; which in this place is meant of unity and agreement in judgment, and matter of beliefe in the points of Religion. This is urged in divers Scriptures, as 1. Cor. 1.10. 2. Cor. 13.11. Phil. 2.2. Rom. 15. 5. and this was the great glory of the first christian Church, that all the multitude were of one heart and one soule, Act. 4. 32. There are many reasons to perswade us hereunto.
11 From the nature of this agreement; It is as it were one of the bonds of the mystical union: for though it be not the principal one, for that is the Spirit of Christ, yet it is a special one; it is like the veins and sinews which tie the body together: to break this unity, is to cut asunder the very veins and sinews of the mystical body of Christ, 1. Cor. 1.10.
11 From the nature of this agreement; It is as it were one of the bonds of the mysticall union: for though it bee not the principall one, for that is the Spirit of Christ, yet it is a speciall one; it is like the veines and sinewes which tye the bodie together: to breake this unity, is to cut asunder the very veines and sinewes of the mysticall body of Christ, 1. Cor. 1.10.
A second Doctrine I observe from hence, is, That we ought to be rightly ordered in our minds, as well as any other part of our soules or lives. Yea, the minde is to bee looked to in the first place: Hence it is, that in our regeneration, our minds are especially renewed, Rom. 12.2. and God requires to bee served with our mindes, Mat. 22.37. Yea, as God is an eternall minde, so the service of the minde is most proper for God. And besides, our mindes give lawes to our lives; and therefore if the minde be not good, the life must needs bee evill. The happinesse of the whole man depends upon the minde;1 and therefore the Apostle reckons the impurity of the minde and conscience, to be the worst impurity can befall a man, Tit. 1.15. and the same Apostle makes it a signe of a man whose end is damnation, to have his mind taken up, and wholly bent to earthly things, Phil. 3.19. This point may serve, first, to shew the wofull estate of such persons, as have ill and unsound mindes. And the minde is unsound, when it is corrupt or putrified with ill opinions concerning either faith or manners, 2. Tim. 3.8. 1. Cor. 11.3. and when it is blinded with ignorance, 2. Cor. 4.4, •. for without knowledge the minde cannot bee good, Prov. 19.2. and it is a divellish mischiefe to have darkenesse in our mindes, as that place in the Corinth. ⟨p. 180⟩shewes. The minde is also unfound, and in wofull taking, when it is taken up with vile thoughts and contemplative wickednesse, Rom. 1.21. Eph. 4.17. and when men have double minds, Iam. 4.7. or wavering minds, Iam. 1.7. And therefore one of the highest curses God inflicts upon men with whom he is angry, is to plague them in their mindes, either with a reprobate minde, Rom. 1.28. or with a desperate minde. Secondly, this Doctrine shewes, what harmefull creatures deceivers of mindes are: they doe more mischiefe, than such as deceive men in their estates, or poyson mens bodies, Tit. 1.10. Thirdly, this should teach all carefull Christians, to gird up the loynes of their mindes, 1. Pet. 1.13. and to labour to get a sound minde, 2. Tim. 1.7. and in particular, to get the unity of minde which the Apostle here requires. And so I come to the third point.
