A17384:1126
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.
He doth not tell how, but leaves that, as granted to be effected without hands, even by the special providence of God, which gives us occasion to take notice of the truth, that in things of the Kingdom of Jesus Christ, God is pleased to make his work, or to work sometimes without ⟨p. 248⟩using any of the means, which the world takes notice of, he neglects all those means, which fall within the expectation, Psal. 118.20, 21. as here for the proclaiming of the Messiah, there was not any one order, or rank of men eminent in the world, which God made use of. But by a way altogether strange to the world, erected the Christian Monarchy, which should teach us, not to limit God to the means which is likeliest to us, but to live in all things by faith; & where means seem to fail, then with Abraham above hope, and under hope, to give glory to God, and cast our selves, and all our care upon God.
He doth not tell how, but leaues that, as granted to bee effected without hands, euen by the speciall prouidence of God, which giues vs occasion to take notice of the truth, that in things of the Kingdom of Iesus Christ, God is pleased to make his worke, or to worke sometimes without ⟨p. 248⟩vsing any of the meanes, which the world takes notice of, he neglects all those meanes, which fall within the expectation, Psal. 118.20, 21. as heere for the proclaiming of the Messias, there was not any one order, or rank of men eminent in the world, which God made vse of. But by a way altogether strange to the world, erected the Christian Monarchie, which should teach vs, not to limit God to the meanes which is likeliest to vs, but to liue in all things by faith; & where meanes seeme to faile, then with Abraham aboue hope, and vnder hope, to giue glory to God, and cast our selues, and all our care vpon God.
Thus of the manner.
The time follows,
The time followes,
In that he said, It is become. Christ was Head of the corner according to the present time. First, if we consider the type of it, Christ was become head of the corner, in that David was made King of Israel, as a type of Christs Kingdom over the Church. Secondly, Christ was Head, in that in the Apostles time he had received power after his Ascension, over all things, though as yet the Gentiles were not so fully converted. Thirdly, that he is become the head, may be taken prophetically. For the Prophets, to express the certainty of a thing to come, utter it in the words of the present tense. It is so, because it shall as surely be so, as if it were already done.
In that he said, It is become. Christ was Head of the corner according to the present time. First, if we consider the type of it, Christ was become head of the corner, in that Dauid was made King of Israel, as a type of Christs Kingdome ouer the Church. Secondly, Christ was Head, in that in the Apostles time hee had receiued power after his Ascension, ouer all things, though as yet the Gentiles were not so fully conuerted. Thirdly, that he is becom the head, may be taken prophetically. For the Prophets, to express the certainty of a thing to come, vtter it in the words of the present tense. It is so, because it shall as surely be so, as if it were already done.
Hitherto of the punishments upon the builders. The punishment upon the whole body of unbelievers, is contained in this verse. Wherein note first, the kinds of punishment. Christ is a rock of offence, and a stone of stumbling. Secondly, the causes both in themselves, and in God, in the words that follow.
HItherto of the punishments vpon the builders. The punishment vpon the whole body of vnbeleeuers, is contained in this verse. Wherein note first, the kindes of punishment. Christ is a rock of offence, and a stone of stumbling. Secondly, the causes both in themselues, and in God, in the words that follow.
A rock of offence, and a stone of stumbling.
A rocke of offence, and a stone of stumbling.
Since wicked men have refused Christ, and will not believe in him; He, that may not be a stone of foundation, will prove a stone of stumbling, and a rock for them to dash on, till they be dashed to pieces: which words import the fearful judgements of God, spiritually inflicted upon unbelievers, which is two-fold. First, they shall be given up to scandal; and then secondly to despair.
Since wicked men haue refused Christ, and will not beleeue in him; He, that may not be a stone of foundation, will proue a stone of stumbling, and a rock for them to dash on, till they be dashed to pieces: which words import the fearefull iudgements of God, spiritually inflicted vpon vnbeleeuers, which is two-fold. First, they shall be giuen vp to scandall; and then secondly to despaire.
Before I open the words particularly, divers things may be noted in general.
Before I open the words particularly, diuers things may be noted in generall.
First,1 that the punishments that light upon particular wicked men, are to be accounted the punishments of the whole body of unbelievers, as here despair and taking offence at Christ, it may light upon some particular offenders only, yet they are punishments belonging to all.
First,1 that the punishments that light vpon particular wicked men, are to be accounted the punishments of the whole body of vnbeleeuers, as here despaire and taking offence at Christ, it may light vpon some particular offenders only, yet they are punishments belonging to all.
1. Because there is no judgement, but all ⟨p. 250⟩wicked men have deserved it. 2. Because, when God plagues some, he means all, he threatens all. 3. Because no wicked man can be sure for the time to come, that he shall not fall into them. 4. Because the afflictions of this life are typical to wicked men; as, despair is a typical hell, and so all other judgements are but little hells. And this doctrine should much amaze impenitent sinners, if they consider, that any fearful judgement they see fall upon others, may fall upon them; and that GOD is aswell displeased with their sins, as with the sins of those he so plagued, as Christ shows, Luke 13.1, to 6.
1. Because there is no iudgement, but all ⟨p. 250⟩wicked men haue deserued it. 2. Because, when God plagues some, he meanes all, he threatens all. 3. Because no wicked man can be sure for the time to come, that he shall not fall into them. 4. Because the afflictions of this life are typical to wicked men; as, despair is a typicall hell, and so all other iudgements are but little hels. And this doctrine should much amaze impenitēt sinners, if they consider, that any fearfull iudgement they see fall vpon others, may fall vpon them; and that GOD is aswell displeased with their sins, as with the sins of those he so plagued, as Christ shewes, Luke 13.1, to 6.
Secondly, that from one and the same cause, may arise divers and contrary effects: as, Christ, that is a stone of foundation to the believer, is a stone of stumbling to the unbeliever. Thus, in Luke 2. he was appointed for the rising and falling of many in Israel. Thus the Gospel of peace is to wicked men a fire, a sword, a fan: It is a savour of life to the Godly, and a savour of death to the Wicked, 2. Cor. 2. as the Sun melteth the wax, and hardeneth the clay. This comes to pass by accident, and by the corruption that is in the hearts of wicked men, and by the fearful judgements of God.
Secondly, that from one and the same cause, may arise diuers and contrary effects: as, Christ, that is a stone of foundation to the beleeuer, is a stone of stumbling to the vnbeleeuer. Thus, in Luke 2. hee was appointed for the rising and falling of many in Israel. Thus the Gospel of peace is to wicked men a fire, a sword, a fanne: It is a sauour of life to the Godly, and a sauour of death to the Wicked, 2. Cor. 2. as the Sun melteth the wax, and hardneth the clay. This comes to pass by accident, and by the corruption that is in the hearts of wicked men, and by the fearfull iudgements of God.
Use. The use should be to teach us therefore not to rest in the having of the means of salvation; as, the preaching of the Word, &c. For, through thy corruption it may be a means of greater damnation.
Vse. The vse should bee to teach vs therefore not to rest in the hauing of the meanes of saluation; as, the preaching of the Word, &c. For, through thy corruption it may be a meanes of greater damnation.
Thirdly, that of all judgements in this life, spiritual judgements are the worst; which appears from hence in this, that when the LORD would declare his special displeasure upon wicked men, he threatens these in this place as the most fearful. Now, for explication of this point. All judgements in this life are either spiritual or temporal. By temporal judgements, I mean such as have their proper effects on the outward man, such as are, poverty, disgrace, sickness, imprisonment, losses in mens estates, and the like. By spiritual judgements, I mean such as have their proper effects upon the soul; as for example, hardness of heart, the spirit of slumber, desertion, or the absence of GOD, the taking away of the gifts of the mind, the with-holding of the Gospel, the delivering of men up to the power of Satan, or to the love of lies, terrors of despair, or taking of offence; of which later, in this place.
Thirdly, that of all iudgements in this life, spirituall iudgements are the worst; which appears from hence in this, that when the LORD would declare his speciall displeasure vpon wicked men, he threatens these in this place as the most fearfull. Now, for explication of this point. All iudgements in this life are either spirituall or temporall. By temporall iudgements, I meane such as haue their proper effects on the outward man, such as are, pouerty, disgrace, sicknes, imprisonment, losses in mens estates, and the like. By spirituall iudgements, I mean such as haue their proper effects vpon the soule; as for example, hardnes of heart, the spirit of slumber, dissertion, or the absence of GOD, the taking away of the gifts of the minde, the with-holding of the Gospell, the deliuering of men vp to the power of Satan, or to the loue of lies, terrours of despaire, or taking of offense; of which later, in this place.
Now,1 these spiritual judgements are much worse than any of the former temporal crosses; first, because these judgements light upon the best part of man, which is the soul: and by how much the soul is better than the body, by so much it is worse to be distressed in soul than in body. Secondly, because they with-hold from us the best Good, which is God or Christ: now, that which straightens us in the best things, must needs be the worst kind of restraint. Thirdly, because these crosses are more hardly cured: it is much easier to heal a sickness in the body, than ⟨p. 252⟩a disease in the soul. Fourthly, because these judgements for the most part are inflicted upon the worst offenders; I say, for the most part: for, sometimes the Godly themselves may be scourged for a time, and for just reasons, with some kinds of spiritual judgements.
Now,1 these spirituall iudgements are much worse than any of the former temporall crosses; first, because these iudgements light vpon the best part of man, which is the soule: and by how much the soule is better than the body, by so much it is worse to be distressed in soule than in body. Secondly, because they with-hould from vs the best Good, which is God or Christ: now, that which straightens vs in the best things, must needs be the worst kinde of restraint. Thirdly, because these crosses are more hardly cured: it is much easier to heal a sicknes in the body, than ⟨p. 252⟩a disease in the soule. Fourthly, because these iudgements for the most part are inflicted vpon the worst offenders; I say, for the most part: for, sometimes the Godly themselues may be scourged for a time, and for iust reasons, with some kindes of spirituall iudgements.
Use. The use may be, first, for reproof of the madness of multitudes of people in the world, that can be extremely vexed and grieved for worldly crosses, yet have no sense or care of spiritual judgements: they howl upon their beds, if GOD take from them corn, or wine, or the fruits of the field; but never grieve, if God take the Gospel from them: they are much troubled if they lose the favour of their greatest friends; but never mourn because GOD hath forsaken them: they are very impatient if their bodies be sick, and yet very quiet if their souls be sick: they would think themselves undone if they were carried to prison, who yet are not much moved at it, that God should deliver them up to Satan. And yet I would not be mistaken.1 I do not mean to say, that wicked men should not mourn for worldly or outward crosses. It is true, godly men should not, or not with great sorrows; but for wicked men, they ought to be extremely grieved for every outward affliction, because it comes in wrath from God, and is but the beginning of evils. But then two things must be noted: First, that their sorrow should be godly, viz. for their sins that brought those judgements, not for the cross it self; secondly, that they ought to be ⟨p. 253⟩more troubled for spiritual judgements, than for temporal.
Vse. The vse may be, first, for reproof of the madnesse of multitudes of people in the world, that can bee extremely vexed and grieued for worldly crosses, yet haue no sense or care of spirituall iudgements: they howle vpon their beds, if GOD take from them corn, or wine, or the fruits of the field; but neuer grieue, if God take the Gospell from them: they are much troubled if they lose the fauour of their greatest friends; but neuer mourn because GOD hath forsaken them: they are very impatient if their bodies be sick, and yet very quiet if their soules bee sick: they would think themselues vndon if they were carried to prison, who yet are not much moued at it, that God should deliuer them vp to Satan. And yet I would not be mistaken.1 I do not mean to say, that wicked men should not mourn for worldly or outward crosses. It is true, godly men should not, or not with great sorrows; but for wicked men, they ought to be extremely grieued for euery outward affliction, because it comes in wrath from God, and is but the beginning of euils. But then two things must bee noted: First, that their sorrow should be godly, viz. for their sinnes that brought those iudgements, not for the crosse it self; secondly, that they ought to bee
