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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.
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, Act. 15. 39. and Paul and Peter did openly disagree, Gal. 2. The reason is, because in this life wee know but in part, and are sanctified but in part, 1. Cor. 13. The use should be, First, to teach us not to bee offended or scandalized at the differences of opinion, that break out in all the Churches of Christ every ⟨p. 179⟩where in our times. Wee must pray the God of peace, to give us peace, and know, that it hath' alwaies beene so; and therefore it should not hinder us from embracing the known truth. Secondly, this should the more enflame our desires after heaven, and make us the more willing to die, because there will never be perfect holinesse and agreement till wee come to heaven; then wee shall be holy as God is holy, and know as wee are knowne; and charity will be perfect for ever. And besides, this should teach us with the more patience to instruct and waite 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 wee 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.
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.
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.
2 From the equity and comeliness of it. We have but one God, one Father, one Baptism, one Spirit, one Hope, and therefore should have but one Faith, Eph. 4.4.3.5.
2 From the equity and comelinesse of it. Wee have but one God, one Father, one Baptisme, one Spirit, one Hope, and therefore should have but one Faith, Eph. 4.4.3.5.
3 From the good effects of this unity: for first, it will make us the fitter to praise God, and do him service with the greater encouragement and comfort, as we may see, Rom. 15.5. Secondly, it will make us ever eat our meat with more ⟨p. 181⟩gladness, and singleness, and quietness of heart, Act. 2.46. Thirdly, it will win us the more favour and honour amongst the people, as we read in the example of those first Christians, Act. 2.47. yea in the end of that verse we may gather, that it is a great advantage for the conversion of others, when they see us agree so well together: and further, it will be a singular joy to our Teachers, to see us agree and to be all of one mind, and to serve God with one shoulder, as the Prophet Zephany speaketh. Phil. 2.2. yea, it will be a sign to us that we are true Christians, and have found true comfort in Christ, and in brotherly love, and that we have fellowship by the Spirit in the body of Christ, and that we have right bowels and mercy unto others. Phil. 2.1, 2.
3 From the good effects of this unity: for first, it will make us the fitter to praise God, and doe him service with the greater encouragement and comfort, as wee may see, Rom. 15.5. Secondly, it will make us ever eate our meat with more ⟨p. 181⟩gladnesse, and singlenesse, and quietnesse of heart, Act. 2.46. Thirdly, it will winne us the more favour and honour amongst the people, as we reade in the example of those first Christians, Act. 2.47. yea in the end of that verse we may gather, that it is a great advantage for the conversion of others, when they see us agree so well together: and further, it will be a singular joy to our Teachers, to see us agree and to be all of one minde, and to serve God with one shoulder, as the Prophet Zephany speaketh.
4 From the ill effects of dissenting. Two of them may be gathered from the coherence in this place: for first, it is implied, That if Christians agree not in opinions, they will hardly practise the four other virtues here named, towards the persons with whom they dissent: they will not love them as brethren heartily, nor be so pitiful to them in distress, nor so merciful to help them if they be in need, nor so courteous and kind to them. Secondly, if this first rule be transgressed, it is very probable they will bring trouble upon themselves: and that either in their consciences, or in their estates. It may be observed, that all the while a man is in contention about his diverse or strange opinions, in which he dissents, he is not so quiet in himself, nor enjoys not firm rest and peace in his own heart and conscience. And experience shows, that many both Ministers and private Christians, have brought a great deal of trouble upon their estates by dissenting. Now, out of other Scriptures we may observe diverse other ill effects of diversities in opinions: as first, it breeds confusion in the Church; as the Apostle shows, •. Cor. 14.32, 33. Secondly, it breeds division and schism, 1. Cor. 1.10. When men begin to broach new opinions, Schisms begins in the root of it, though it may be a long time before it come to the full growth. Thirdly, it much disquieteth the hearts and heads of many weak Christians; in which respect Paul wished they were cut off that troubled the Galatians, chap. 5. Fourthly, ⟨p. 182⟩it not only troubles Christians, but many times works still in them, as it proves the subverting of their souls; as the Apostles show in the case of difference about the ceremonial Law, Act. 15.24. Ehes. 4.14. 2. Tim. 2.14, 16, 17. Fifthly, it drives men many times into diverse acts of hypocrisy, or passion, or pride, or such vices as are contrary to singleness of heart. Acts 2.46. Sixthly, it breeds many times strange censuring; the authors of new opinions censuring of others, as if because they received not their doctrine, they were not spiritual enough, but too carnally minded, and that they were far behind them in knowledge, as we may gather,
Thus of the motives to unity in judgement. Before I come to the use, I must put you in mind of a limitation that concerns this doctrine. We must be of one mind, but then it must be according to Christ Jesus, Rom. 15.5. that is, this consent in judgement must be in the truth, and in such truth especially as may further the edification of the mystical body of Christ: else agreement in judgement, is a conspiracy rather than unity.
Thus of the motives to unitie in judgement. Before I come to the use, I must put you in minde of a limitation that concernes this doctrine. We must be of one minde, but then it must be according to Christ Iesus, Rom. 15.5. that is, this consent in judgement must be in the truth, and in such truth especially as may further the edification of the mysticall body of Christ: else agreement in judgement, is a conspiracie rather than unitie.
The use may be both for instruction and reproof: for instruction, and so we should all be affected with a great estimation of unity in judgement, and strive by all means to attain to it, and keep our selves so all of us, that we do live in unity with the Church of God. Now that we may do thus,
The use may be both for instruction and reproofe: for instruction, and so we should all be affected with a great estimation of unitie in judgement, and strive by all meanes to attaine to it, and keepe our selves so all of us, that we do live in unitie with the Church of God. Now that wee may doe thus,
11 We should beseech the God of patience and consolation, to give us to be like minded, even to work in us the unity he requires of us. Rom. 15 5.
11 We should beseech the God of patience and consolation, to give us to be like minded, even to worke in us the unity he requires of us. Rom. 15 5.
12 We must take heed of private interpretations: Men should with much fear and jealousy, hear or read of such opinions or interpretations of Scripture, as have no authors but some one or few men. Of such authors of doctrines. we should say with the Apostle, What, came the word of God out from you? or came it unto you only? 2. Cor. 14.36. Especially, men must take heed of receiving opinions from mere private persons, that are not Ministers of Gospel: for I suppose it ⟨p. 183⟩cannot be showed from any place of Scripture, that ever any truth was revealed to or by a private man, that was unknown to all the Teachers of the Church: yea, if the authors of diverse and strange doctrines be Ministers, yet that rule of the Apostle should hold, that the spirits of the Prophets should be subject to the Prophets. Such doctrines as may not be approved by the grave and godly learned that are eminent in the Church, must not be broached. 1. Cor. 14.32. And this rule hath one thing more in it, viz. that men should not express difference of opinion, without open and manifest Scripture: Avoid doubtful disputations, Rom. 14.1. Esa. 8.
12 We must take heed of private interpretations: Men should with much feare and jelousie, heare or reade of such opinions or interpretations of Stripture, as have no authors but some one or few men. Of such authors of doctrines. wee should say with the Apostle, What, came the word of God out from you? or came it unto you only? 2. Cor. 14.36. Especially, men must take heed of receiving opinions from meere private persons, that are not Ministers of Gospell: for I suppose it ⟨p. 183⟩cannot be shewed from any place of Scripture, that ever anie truth was revealed to or by a private man, that was unknowne to all the Teachers of the Church: yea, if the authors of diverse and strange doctrines be Ministers, yet that rule of the Apostle should hold, that the spirits of the Prophets should be subject to the Prophets. Such doctrines as may not be approved by the grave and godly learned that are eminent in the Church, must not be broached.
3 A great respect must be had to the Churches peace; so as such doctrines as are likely to breed either scandal or division in the Church, are either not to be received, or not uttered, except in some special case. Yea, moderate Christians that make conscience of unity, should hold themselves in conscience bound to be afraid to depart from the judgment of the Church in which they live, unless it be when doctrine is brought in with great demonstration to the Conscience: To preserve the unity of the spirit, we must have great respect to the bond of peace, Rom. 14.19. 1. Cor. 14.33. Eph. 4.3. We must greatly reverence the form of doctrine in the Church where we live, Rom. 6.17.
3 A great respect must be had to the Churches peace; so as such doctrines as are likely to breed eyther scandall or division in the Church, are eyther not to be received, or not uttered, except in some speciall case. Yea, moderate Christians that make conscience of unity, should hold themselves in conscience bound to be affraid to depart from the judgment of the Church in which they live, unlesse it bee when doctrine is brought in with great demonstration to the Conscience: To preserve the unity of the spirit, we must haue great respect to the bond of peace, Rom. 14.19. 1. Cor. 14.33. Eph. 4.3. We must greatly reverence the forme of doctrine in the Church where wee live, Rom. 6.17.
4 That we may be of one mind, every Christian must be sure to know the truth which is given to the Churches, and to make himself fully persuaded in his mind, about such truths as are fundamentally necessary to salvation, 2. Tim. 1.13.
4 That wee may be of one minde, every Christian must be sure to know the truth which is given to the Churches, and to make himselfe fully perswaded in his mind, about such truths as are fundamentally necessarie to salvation, 2. Tim. 1.13.
5 Private Christians in receiving opinions, should have great respect unto such Teachers as have been their fathers in Christ; God hath bound them to a special reverence towards them: which they should show by reverencing their judgements more than any other men, in meet comparison, 1. Cor. 4.15.16. & 11.1.2.4.5. Phil. 3.15.17.
5 Private Christians in receiving opinions, should have great respect unto such Teachers as have beene their fathers in Christ; God hath bound them to a speciall reverence towards them: which they should shew by reverencing their judgements more than any other men, in meet comparison, 1. Cor. 4.15.16. & 11.1.2.4.5. Phil. 3.15.17.
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.
4 From the ill effects of dissenting. Two of them may be gathered from the coherence in this place: for first, it is implyed, That if Christians agree not in opinions, they will hardly practise the foure other vertues here named, towards the persons with whom they dissent: they will not love them as brethren heartily, nor be so pittifull to them in distresse, nor so mercifull to helpe them if they be in need, nor so courteous and kinde to them. Secondly, if this first rule be transgressed, it is verie probable they will bring trouble upon themselves: and that eyther in their consciences, or in their estates. It may be observed, that all the while a man is in contention about his diverse or strange opinions, in which he dissents, he is not so quiet in himselfe, nor enjoyes not firme rest and peace in his owne heart and conscience. And experience shewes, that many both Ministers and private Christians, have brought a great deale of trouble upon their estates by dissenting. Now, out of other Scriptures we may observe diverse other ill effects of diversities in opinions: as first, it breedes confusion in the Church; as the Apostle shewes, •. Cor. 14.32, 33. Secondly, it breedes division and schisme, 1. Cor. 1.10. When men begin to broach new opinions, Schismes begins in the roote of it, though it may bee a long time before it come to the full growth. Thirdly, it much disquieteth the hearts and heads of manie weake Christians; in which respect Paul wished they were cut off that troubled the Galathians, chap. 5. Fourthly, ⟨p. 182⟩it not only troubles Christians, but many times workes still in them, as it proves the subverting of their soules; as the Apostles shew in the case of difference about the ceremoniall Law, Act. 15.24. Ehes. 4.14. 2. Tim. 2.14, 16, 17. Fiftly, it drives men many times into diverse acts of hypocrisie, or passion, or pride, or such vices as are contrarie to singlenesse of heart. Acts 2.46. Sixtly, it breedes many times strange censuring; the authors of new opinions censuring of others, as if because they received not their doctrine, they were not spirituall enough, but too carnally minded, and that they were farre behinde them in knowledge, as we may gather, 1. Cor. 14.36, 37. Thus the false Teachers vilified Saint Paul and the Apostles.
