A17384:1108
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.
Use. The use of this Doctrine concerning the refusing of Christ may be divers, for
Vse. The vse of this Doctrine concerning the refusing of Christ may be diuers, for
First, it may teach us patience, when we are refused in the world: it is no other thing, then what did befall Christ himself; especially it should confirm us against the scandal arising from the discountenancing of godly men, which are crucified by all sorts of people in the world: If Christ himself were no better used, why should ⟨p. 244⟩we wonder at it, to see godly Christians so neglected? And if the most powerful doctrine of Christ were so securely despised; what wonder is it, if the good way of God be now evil spoken of?
First, it may teach vs patience, when we are refused in the world: it is no other thing, then what did befall Christ himselfe; especially it should confirme vs against the scandall arising from the discountenancing of godly men, which are crucified by all sorts of people in the world: If Christ himselfe were no better vsed, why should ⟨p. 244⟩we wonder at it, to see godly Christiās so neglected? And if the most powerful doctrine of Christ were so securely despised; what wonder is it, if the good way of God bee now euill spoken of?
Secondly, it may much comfort us, and that especially two manner of ways.
Secondly, it may much comfort vs, and that especially two manner of waies.
First, by reasoning for the contrary. For if it be a sign of a notorious wicked man, to let Christ lie like rubbish, or refuse stuff, then is it an excellent sign of a godly mind, to love the Lord Jesus, and to account all things but dung, in comparison of Christ, and his merits, and righteousness.
First, by reasoning for the contrary. For if it bee a signe of a notorious wicked man, to let Christ lie like rubbish, or refuse stuffe, then is it an excellent signe of a godly mind, to loue the Lord Iesus, and to account all things but dung, in comparison of Christ, and his merits, and righteousnes.
Secondly, by considering the effect of Christs refusal. For he was refused as our surety, that we might be received to favour. He was cast off by men as a reprobate, that we might enjoy the admirable privileges of the Elect of God; and besides, by enduring this contempt of men, he bare the punishment of all our neglect and contempt of God, & his holy Commandments.
Secondly, by considering the effect of Christs refusall. For hee was refused as our surety, that wee might be receiued to fauour. Hee was cast off by men as a reprobate, that wee might enioy the admirable priuiledges of the Elect of God; and besides, by enduring this contempt of men, hee bare the punishment of all our neglect and contempt of God, & his holy Commandemēts.
Thus of the cause. The punishment it self follows.
Thus of the cause. The punishment it selfe followes.
Is made the Head of the corner.]
Two things are here intended, as punishments to these builders. First, The one implied. Secondly, The other expressed.
Two things are heere intended, as punishments to these builders. First, The one implied. Secondly, The other exprest.
First, that which is implied, is, that God will pass by these workmen, and reject their service. This I gather from hence, that whereas these builders would not make use of Christ in the building; it is here repeated, that the building ⟨p. 245⟩doth go on, and Christ is laid as the Head of the corner, which imports that God had rejected them. Now God rejects wicked Ministers two ways. First, one, when he curseth or blasteth their gifts, and refuseth to be glorified by them, when he causeth the night to come upon their divination, and puts out their right eyes: Secondly, the other is, when he roots them out by death, and makes their places spue them out: The first is here chiefly intended,1 and so it notes, that it is a great curse of God upon learned men in the Ministry, when God will not employ them, or make use of their gifts: A learned man, that either laboureth not, or proposeth not in his labours Gods glory, is a public and standing Monument of Gods displeasure for men to stand and gaze at: as it is a great argument of disgrace done to a Carpenter, or Mason, to stand by while the house is builded, and they not entreated or suffered to work, and yet have their tools ready. Oh it is a marvellous Justice of God to see learned, but not godly men pass by, so as they have not the honour to do any work in the Church for the salvation of the souls of men! & contrariwise it should rejoice the harts of godly Ministers, that God (as Paul saith of himself) will account them faithful to put them into his service, and to give their labours any success.
First, that which is implied, is, that God will passe by these workmen, and reiect their seruice. This I gather from hence, that whereas these builders would not make vse of Christ in the building; it is heere repeated, that the building ⟨p. 245⟩doth goe on, and Christ is laid as the Head of the corner, which importes that God had reiected them. Now God reiects wicked Ministers two waies. First, one, when he curseth or blasteth their gifts, and refuseth to be glorified by them, when he causeth the night to come vpon their diuination, and puts out their right eies: Secondly, the other is, when he roots them out by death, and makes their places spue them out: The first is heere chiefly intended,
Secondly, the expressed punishment is the preferment of Christ, and the promoting of his Kingdom: He is made the Head of the corner: which words must be considered either in relation ⟨p. 246⟩to the builders, or in themselves, as they concern the exaltation of Christ. First, in relation to the builders, it imports, that it is a punishment to wicked Ministers that love not the Lord Jesus, that Christ and his Kingdom should flourish. As it fretted the Pharisees, so it doth and will fret the heart of wicked men, till the day of Christ; and it is a punishment, because of their envy at it, and because they find, that they have no part in Christ, or the happiness of his Kingdom, their consciences accusing them, and besides, because they are openly crossed in their oppositions, and so shamed before men. Which observation may serve for trial: For it is a certain note of a wicked man, who loves not the Lord Jesus, that he is crossed, and accounts himself afflicted, or shamed, because the Kingdom of Christ prospers.
Secondly, the exprest punishment is the preferment of Christ, and the promoting of his Kingdome: He is made the Head of the corner: which wordes must bee considered either in relation ⟨p. 246⟩to the builders, or in themselues, as they concerne the exaltation of Christ. First, in relation to the builders, it imports, that it is a punishment to wicked Ministers that loue not the Lord Iesus, that Christ and his Kingdom should flourish. As it fretted the Pharises, so it doth and will fret the heart of wicked men, till the day of Christ; and it is a punishment, because of their enuie at it, and because they finde, that they haue no part in Christ, or the happines of his Kingdome, their consciences accusing them, and besides, because they are openly crossed in their oppositions, and so shamed before men. Which obseruation may serue for triall: For it is a certaine note of a wicked man, who loues not the Lord Iesus, that hee is crossed, and accounts himselfe afflicted, or shamed, because the Kingdome of Christ prospers.
The words in themselves concern the exaltation of Christ, and show, how God raised him out of the heap of rubbish, as it were, and carried him up to heaven, and made him their Head and King. Head, I say, over all things, giving him power over all things, and in particular in respect of the Angels, head of principalities and powers; and in respect of men, Head of the Church. Nor is it barely said, he is head, but head of the corner, which is a Metaphor borrowed from the building; where the holy Ghost intends to show, that he is the only foundation of the Church, as hath been showed in the first verse of this Chapter. And he is well said to be Head of ⟨p. 247⟩the corner, because upon Christ meet (as the two sides meet in the corner stone) both Angels and men; and amongst men, both the Saints in heaven, and the godly on earth; and amongst men on earth, both Jews and Gentiles, even all the Elect of all nations, ages, and conditions in the world.
The words in themselues concerne the exaltation of Christ, and shew, how God raised him out of the heap of rubbish, as it were, and carried him vp to heauen, and made him their Head and King. Head, I say, ouer all things, giuing him power ouer all things, and in particular in respect of the Angels, head of principalities and powers; and in respect of men, Head of the Church. Nor is it barely said, he is head, but head of the corner, which is a Metaphor borrowed from the building; where the holy Ghost intends to shew, that hee is the onely foundation of the Church, as hath been shewed in the first verse of this Chapter. And he is well said to bee Head of ⟨p. 247⟩the corner, because vpon Christ meet (as the two sides meete in the corner stone) both Angels and men; and amongst men, both the Saints in heauen, and the godly on earth; and amongst men on earth, both Iewes and Gentiles, euen all the Elect of all nations, ages, and conditions in the world.
First, It should teach us to strive by all means to get into his service, that is so powerful, and able to do so much for his servants.
First, It should teach vs to striue by all meanes to get into his seruice, that is so powerfull, and able to do so much for his seruants.
Secondly, It shows us the end of the oppositions of all wicked men: Christ shall increase and prosper, and they shall be confounded and perish.
Secondly, It shewes vs the end of the oppositions of all wicked men: Christ shall increase and prosper, and they shall bee confounded and perish.
Thirdly, It should especially enforce the necessity of believing in Christ: we should lye upon him with all our weight, as the building doth on the foundation.
Thirdly, It should especially enforce the necessity of beleeuing in Christ: we should lye vpon him with all our waight, as the building doth on the foundation.
Fourthly, It should comfort us in all distresses, considering what end God gave to the sufferings of Christ, and so it is urged, Hebr. 12.2.
Fourthly, It should comfort vs in all distresses, considering what end God gaue to the sufferings of Christ, and so it is vrged, Hebr. 12.2.
