A17384:1058
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.
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!
Thirdly, we may hence note, that Christ and Religion, and the sincerity of the Gospel, may be disallowed & opposed by great learned men, by such as are of great mark in the Church, even by such as were Governors of the Church in name and title.
Thirdly, we may hence note, that Christ and Religion, and the sincerity of the Gospell, may bee disallowed & opposed by great learned men, by such as are of great mark in the Church, euen by such as were Gouerners of the Church in name and title.
Quest. 1. Two questions do easily rise in mens ⟨p. 238⟩minds, upon the hearing of this doctrine. The first is, Whence it should be, that learned men, who have more means to understand the truth, than other men, and by their calling more especially tied to the study of all truth, yet should be drawn to oppose or reject Christ and the truth.
Quest. 1. Two questions do easily rise in mens ⟨p. 238⟩mindes, vpon the hearing of this doctrine. The first is, Whence it should bee, that learned men, who haue more means to vnderstand the truth, than other men, and by their calling more especially tied to the study of all truth, yet should be drawne to oppose or reiect Christ and the truth.
Ans. I answer, that this may come to pass diversly.
Ans. I answer, that this may come to passe diuersly.
1First, sometimes it is because of their ignorance; neither may this seem strange, that they should be ignorant: for, though they may be very learned in some parts of study, yet they may be very blockish in some other. Besides, the natural heart of man doth not take any great delight in the study of the Scriptures: and therefore the answer of Christ was proper, Ye err, not knowing the Scriptures, or the power of God.
1First, sometimes it is because of their ignorance; neither may this seem strange, that they should be ignorant: for, though they may be very learned in some parts of study, yet they may be very blockish in some other. Besides, the naturall heart of man doth not take any great delight in the study of the Scriptures: and therefore the answer of Christ was proper, Yee erre, not knowing the Scriptures, or the power of God.
Secondly, in some it is, because of their secret Atheism. Many learned men be very Atheists in heart; and such were some of the Pharisees: for, they neither knew the Father nor Christ, as he chargeth them.
Secondly, in some it is, because of their secret Atheisme. Many learned men bee very Atheists in heart; and such were some of the Pharises: for, they neither knew the Father nor Christ, as he chargeth them.
