A17384:1053
A commentary: or, sermons upon the second chapter of the first epistle of Saint Peter wherein method, sense, doctrine, and use, is, with great variety of matter, profitably handled; and sundry heads of divinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.
London: printed by Humphrey Lownes for George Latham, 1623London: printed by Humfrey Lownes for George Latham, 1623
Title page typeset from the transcription.
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.
Thirdly, that many times great men wilfully oppose the right, and set themselves against the righteous, and resist the will of GOD. Which should teach us, not to place our confidence in the great men of this world, nor to be always led by their example in opinions.
Thirdly, that many times great men wilfully oppose the right, and set themselues against the righteous, and resist the will of GOD. Which should teach vs, not to place our confidence in the great men of this world, nor to be alwaies led by their example in opinions.
Fourthly, that God will find out the wickedness of great men, and bring them to confusion. God accepts not persons: he hateth sin in great men, as well as in mean men, and will cross and confound their godless and ungodly coun•els.
Fourthly, that God will finde out the wickednes of great men, and bring them to confusion. God accepts not persons: hee hateth sin in great men, as well as in mean men, and will crosse and confound their godlesse and vngodly coun•els.
Fifthly, that God takes to himself the power to dispose of earthly Kingdoms, and to give Kings and Rulers at his own pleasure. It was the Lord's doing, and it was marvellous, that David should become the Head of the corner, Psal. 118.23. The Lord pleads it as a part of his sovereignty and prerogative, To set up Kings. By me Kings reign, Pro. 8. Which should teach Princes, and Judges, and Nobles, to do homage to God, and acknowledge him for their Sovereign, and therefore serve him with fear, Psalm 2. And it should teach the people to give honour, and tribute, and custom, and obedience, for conscience sake, to their Rulers, seeing the power that is, is of God, Rom. 13.
Fiftly, that God takes to himself the power to dispose of earthly Kingdomes, and to giue Kings and Rulers at his owne pleasure. It was the Lord's dooing, and it was maruellous, that Dauid should become the Head of the corner, Psal. 118.23. The Lord pleads it as a part of his soueraignty and prerogatiue, To set vp Kings. By me Kings raign, Pro. 8. Which should teach Princes, and Iudges, and Nobles, to doo homage to God, and acknowledge him for their Soueraign, and therefore serue him with fear, Psalm 2. And it should teach the people to giue honour, and tribute, and custome, and obedience, for conscience sake, to their Rulers, seeing the power that is, is of God, Rom. 13.
Now, as these words were understood in the case of David, so was David herein a type of Christ: and so the words are to be understood in the case of Christ also, as our Saviour himself applies them, Mat. 22. and as it is evident to be the meaning of the Apostle here.
Now, as these words were vnderstood in the case of Dauid, so was Dauid heerin a type of Christ: and so the words are to be vnderstood in the case of Christ also, as our Sauiour himselfe applies them, Mat. 22. and as it is euident to bee the meaning of the Apostle heer.
And it is the drift of the Apostle, to strengthen weak Christians against the scandal that might arise from the opposition of the Kingdom of Christ. For, it might trouble them, and amaze them, to consider how Christ was opposed by the Scribes and Pharisees, who were the great learned men of the time, and such as were eminent in the Church; and, in the account of the most men, were the chief persons that took care for Religion and the state of the Church, and did excel all other sorts, &c.
And it is the drift of the Apostle, to strengthen weak Christians against the scandall that might arise from the opposition of the Kingdome of Christ. For, it might trouble them, and amaze them, to consider how Christ was opposed by the Scribes and Pharises, who were the great learned men of the time, and such as were eminent in the Church; and, in the account of the most men, were the chief persons that took care for Religion and the state of the Church, and did excell all other sorts, &c.
Now, that this scandal might be removed, he shows in these words,
Now, that this scandall might be remoued, he shewes in these words,
First, that nothing did therein fall out, but what was the lot of David in his time.
First, that nothing did therein fall out, but what was the lot of Dauid in his time.
Secondly, that all this was foretold in the old Testament, and therefore might not seem strange.
Secondly, that all this was foretold in the old Testament, and therfore might not seem strange.
Thirdly, that all those oppositions should be in vain: for, GOD would reject and confound those opposites, and would prosper and advance the right of Jesus Christ, without the help of those men.
Thirdly, that all those oppositions should bee in vain: for, GOD would reiect and confound those opposites, and would prosper and aduance the right of Iesus Christ, without the help of those men.
In the particular consideration of these words, three things must be noted. First, the persons threatened, viz. the Builders, that is, the Scribes and Pharisees▪ and those that under pretence of religion, did oppose Christ. Secondly, the cause of their punishment, viz. the refusing of Christ the foundation stone. Thirdly, the judgement inflicted upon them, which is twofold: the one implied, the other expressed. There is a judgement implied, viz. that, Though they were by calling, and in the account of the multitude, Builders; yet God would reject them, and go on with his work, in converting both Jews and Gentiles without them. The judgement expressed, is, that Christ, whom they so much hated and opposed, should be, in spite of their hearts, and to their extreme vexation, made King of the Church, and exalted to supreme power over all things, and the only stay of the whole Church both of Jews and Gentiles. And herein it is to be noted, both the manner how this shall be done, in the word, ⟨p. 238⟩is become, or is made; and also the time, in that he saith, It is made.
In the particular consideration of these words, three things must bee noted. First, the persons threatned, viz. the Builders, that is, the Scribes and Pharises▪ and those that vnder pretence of religion, did oppose Christ. Secondly, the cause of their punishment, viz. the refusing of Christ the foundation stone. Thirdly, the iudgement inflicted vpon them, which is twofold: the one implied, the other expressed. There is a iudgement implied, viz. that, Though they were by calling, and in the account of the multitude, Builders; yet God would reiect them, and go on with his work, in conuerting both Iewes and Gentiles without them. The iudgement expressed, is, that Christ, whom they so much hated and opposed, should be, in spight of their hearts, and to their extreme vexation, made King of the Church, and exalted to supreme power ouer all things, and the only stay of the whole Church both of Iews and Gentiles. And heerin it is to be noted, both the manner how this shall be done, in the word, ⟨p. 238⟩is become, or is made; and also the time, in that hee sayth, It is made.
Builders.]
Quest. A question may be moved here for the sense; viz. how the Scribes and Pharisees, and such like men can be said to be builders?
Quest. A question may be moued heere for the sense; viz. how the Scribes and Pharises, and such like men can be sayd to be builders?
1Ans. For answer whereunto, we must understand, that the Scribes and Pharisees, and so wicked men, that possess eminent places in the Church, may be said to be builders. First, in the account of the multitude, whatsoever they were indeed; yet they were commonly so accounted, as builders, and prime men in managing the affairs of the Church. Secondly, the Scribes and Pharisees may be acknowledged in some respects as builders indeed: they did God some work. For howsoever they did not soundly teach Christ, yet they drew the people by their doctrine, to avoid on the right hand the Stoical strictness of the Essenes, and on the left hand the profane irreligiousness of the Sadducees. Thirdly, they were builders by calling: they have the name not so much, from what they were, as from what men in their places had been, or ought to have been: And these are the persons that oppose CHRIST, and are thus severely judged of God.
1Ans. For answere whereunto, we must vnderstand, that the Scribes and Pharises, and so wicked men, that possesse eminent places in the Church, may be said to be builders. First, in the account of the multitude, whatsoeuer they were indeed; yet they were commonly so accounted, as builders, and prime men in managing the affaires of the Church. Secondly, the Scribes and Pharises may be acknowledged in some respects as builders indeed: they did God some worke. For howsoeuer they did not soundly teach Christ, yet they drew the people by their doctrine, to auoid on the right hand the Stoicall strictnesse of the Essenes, and on the left hand the prophane irreligiousnesse of the Sadduces. Thirdly, they were builders by calling: they haue the name not so much, from what they were, as from what men in their places had been, or ought to haue been: And these are the persons that oppose CHRIST, and are thus seuerely iudged of God.
Divers things may be hence noted.
Diuers things may be hence noted.
First, that men may be great in their own opinion, and in the account of the world, who yet are nothing set by of God: such were these Pharisees, Luke 16.14, 15. And therefore we should ⟨p. 237⟩labour for a spirit without guile, and not be wise in our selves, or rest in outward shows, but seek the praise of God: we are safe if God allow of us, though all the world disallow us.
First, that men may be great in their owne opinion, and in the account of the world, who yet are nothing set by of God: such were these Pharises, Luke 16.14, 15. And therefore wee should ⟨p. 237⟩labour for a spirit without guile, and not be wise in our selues, or rest in outward shewes, but seek the praise of God: we are safe if God allow of vs, though all the world disallow vs.
Secondly, that God will acknowledge freely any good he finds in his very enemies; as here the Pharisees are not denied the title of Builders, for that general work they did in encountering the Sadducees and Essenes. And as they are called Builders: so are the devils called Principalities and Powers, to import what is any way of praise in them, notwithstanding their horrible fall. Which should teach us to learn of God, to do likewise towards all our enemies: and withal it may much comfort us. If God will do thus with his enemies, what will he do with his own children and servants! how will he honour and reward them! and if the notorious oppositions of the Pharisees cannot hinder God's acknowledging of that little goodness was in them, how much less shall the mere frailties of the Godly (that will do nothing against the truth, though they cannot do for the truth what they would) hinder the glorious recompense of reward and acceptation with God!
Secondly, that God will acknowledge freely any good hee findes in his very enemies; as heer the Pharises are not denied the title of Builders, for that generall work they did in encountring the Sadduces and Essenes. And as they are called Builders: so are the diuels called Principalities and Powers, to import what is any way of praise in them, notwithstanding their horrible fall. Which should teach vs to learn of God, to doo likewise towards all our enemies: and withall it may much comfort vs. If God will do thus with his enemies, what will he do with his owne children and seruants! how will hee honour and reward them! and if the notorious oppositions of the Pharises cannot hinder God's acknowledging of that little goodnes was in them, how much lesse shall the meer frailties of the Godly (that will doo nothing against the truth, though they cannot doo for the truth what they would) hinder the glorious recompense of reward and acceptation with God!
