A17384:1168
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.
Fourthly, since wicked men, by the judgement of God, and their own frowardness, are so apt to receive offence, it should teach the godly to order themselves so towards them, that they give no offence unto them, I say, give no offence, so as the fault should be in the godly, but rather they should strive to overcome this frowardness of wicked men, by all possible care, both to put them to silence, and by keeping them silent. Now, because there be some things, wherein ⟨p. 261⟩regard must not be had of the offence of wicked men, I will open this point distinctly, and show,
Fourthly, since wicked men, by the iudgement of God, and their owne frowardnes, are so apt to receiue offence, it should teach the godly to order themselues so towards them, that they giue no offence vnto them, I say, giue no offence, so as the fault should bee in the godly, but rather they should striue to ouercome this frowardnes of wicked men, by all possible care, both to put them to silence, and by keeping them silent. Now, because there be some things, wherein ⟨p. 261⟩regard must not be had of the offence of wicked men, I will open this point distinctly, and shew,
First, in what things the offence of wicked men is not to be regarded.
First, in what things the offence of wicked men is not to bee regarded.
Secondly, in what things we must take heed, we give them not offence, or in what things we may be guilty of giving offence to them.
Secondly, in what things wee must take heed, wee giue them not offence, or in what things wee may bee guilty of giuing offence to them.
Thirdly, what rules may be observed in our carriage, which may silence wicked men, or compel respect and estimation from them, or at least put them to silence, &c.
Thirdly, what rules may bee obserued in our cariage, which may silence wicked men, or compell respect and estimation from them, or at least put them to silence, &c.
For the first,1 if wicked men be offended for doing good, we are not to regard their offence: As when the Pharisees were offended at Christ, he cared not, but said, Let them alone, they are blind, and leaders of the blind, &c. Math. 15.14. And so the Apostles answered, It is better to obey God then men, Acts 5.29. It is better, that scandal arise, then that the truth should be forsaken. Thus Michaiah cares not for the offence of Ahab, nor Elijah: and in this case, Levi is not to respect father, or mother, brethren or children, Deut. 33.9. And so though wicked men be offended, we must preach the Gospel with all plainness, and not affect wisdom of words, 1. Cor. 1.23. and we must labour for the meat, that perisheth not, and must pray unto God, and use religious exercises in our houses, as Daniel did: we must renew Justification by our own works, and we must suffer in a good cause, and we must with strictness avoid the excesses of the time.
For the first,1 if wicked men bee offended for doing good, wee are not to regard their offence: As when the Pharises were offended at Christ, he cared not, but said, Let them alone, they are blind, and leaders of the blinde, &c. Math. 15.14. And so the Apostles answered, It is better to obey God then men, Acts 5.29. It is better, that scandal arise, then that the truth should bee forsaken. Thus Michaiah cares not for the offence of Ahab, nor Eliah: and in this case, Leui is not to respect father, or mother, bretheren or children, Deut. 33.9. And so though wicked men bee offended, wee must preach the Gospel with all plainenesse, and not affect wisdome of words,
1Now for the second: we may be guilty of giving offence to the wicked: First, by scandalous and vicious life: thus David gave offence. Secondly, by indiscretion in the manner of doing good duties, as if men pray, or fast, or give alms to be heard, or seen of men. Thirdly, by rash zeal, as when men proclaim to the world a great deal of strictness in things that are not grounded upon the Word, and yet are tainted openly with known infirmities, and sins: or when men are violent and rash censurers, especially in things they commit themselves: or when men neglect their calling, and live inordinately, and are busy-bodies under pretence of Religion: or when men that have a fair door opened to do good by preaching the Gospel, will not yield in some indifferent things, that they may win them; as, woe had been to Paul, if he had not been a Jew with the Jews, that he might gain the Jews thereby: or necessity lay upon him the preaching of the Gospel, or to preach the Gospel, though it were clogged at that time with condition of yielding to the Jewish ceremonies, 1. Cor. 9.
1Now for the second: we may be guilty of giuing offence to the wicked: First, by scandalous and vicious life: thus Dauid gaue offence. Secondly, by indiscretion in the manner of doing good duties, as if men pray, or fast, or giue almes to bee heard, or seene of men. Thirdly, by rash zeale, as when men proclaime to the world a great deale of strictnes in things that are not grounded vpon the Word, and yet are tainted openly with known infirmities, and sinnes: or when men are violent and rash censurers, especially in things they commit themselues: or when men neglect their calling, and liue inordinately, and are busie-bodies vnder pretence of Religion: or when men that haue a faire dore opened to doe good by preaching the Gospell, will not yeeld in some indifferent things, that they may winne them; as, woe had beene to Paul, if he had not beene a Iew with the Iewes, that hee might gaine the Iewes thereby: or necessity lay vpon him the preaching of the Gospell, or to preach the Gospell, though it were clogd at that time with condition of yielding to the Iewish ceremonies, 1. Cor. 9.
Now for the third, there are divers excellent rules that may much adorn the lives of Christians in their courage toward the wicked; and so either prevent scandal, or leave them without excuse,1 themselves being Judges, as they will confess in the day of visitation. These things then will much advance our cause before wicked men, to show in our conversation, 1. Integrity, and harmlessness, and sound ⟨p. 263⟩care of the practising of godliness, Philippians 1.15, 16. 2. Submission and obedience unto the King, and his humane ordinances, 1. Peter 2.13.14.15. 3. Reverence and fear, when we entreat of any thing,2 that concerns God, and Religion. 4. Meekness of wisdom, expressing a mind free from conceitedness, frowardness, or affectation, Jam. 3.13. 5. Mercy to the poor, and a mind free from the greedy desire of earthly things, a serious declaration of the contempt of the world, Jam. 1.26. Math. 5.16, &c. 6. Quietness and peace to be showed first in studying to be quiet, & to meddle with our own business: secondly, in making peace amongst others, Math. 5.8. 7. Love to our enemies, being ready to pray for them, or do them any good.
Now for the third, there are diuers excellent rules that may much adorne the liues of Christians in their courage toward the wicked; and so either preuent scandall, or leaue them without excuse,1 themselues being Iudges, as they will confesse in the day of visitation. These things then will much aduance our cause before wicked men, to shew in our conuersation, 1. Integrity, and harmelesnes, and sound
Lastly, hence may be gathered some matter of consolation for the godly. For first, if the Lord have kept them from taking offence, he hath freed them from a great & sore spiritual judgement. Secondly, if the wicked should be so perverse, as to take offence, when he gives none; yet this may stay him, that Christ himself was an offence unto them. Thirdly, as it is a great judgement to be offended at Christ: so it is a great mercy and supernatural grace, when the Lord makes our hearts able to love the Lord Jesus in all sincerity.
Lastly, hence may be gathered some matter of consolation for the godly. For first, if the Lord haue kept them from taking offence, hee hath freed them from a great & sore spirituall iudgement. Secondly, if the wicked should be so peruerse, as to take offence, when he giues none; yet this may stay him, that Christ himselfe was an offence vnto them. Thirdly, as it is a great iudgement to bee offended at Christ: so it is a great mercy and supernaturall grace, when the Lord makes our hearts able to loue the Lord Iesus in all sincerity.
Hitherto of the first kind of punishment: the second is, that Christ shall be to them A rock of offence, that is, they shall fall upon Christ, as the ship doth upon the rock, and be broken all to pieces: There shall be a desperate anguish upon their consciences, perceiving themselves to have no right in Christ, by the fear of which, as men that have suffered shipwreck, they shall be out of all hope of mercy. Thus he that falleth on this stone, shall be broken, and upon whom it shall fall, he shall be ground to powder, Luke 20 17.
Hitherto of the first kinde of punishment: the second is, that Christ shall be to them A rock of offence, that is, they shall fall vpon Christ, as the ship doth vpon the rock, and be broken all to pieces: There shall bee a desperate anguish vpon their consciences, perceiuing themselues to haue no right in Christ, by the feare of which, as men that haue suffred shipwrack, they shall be out of all hope of mercy. Thus hee that falleth on this stone, shal be broken, and vpon whom it shall fall, he shall be ground to powder, Luke 20 17.
The consciences of wicked men are diversly affected: some are without feeling of any grievance in the matters of their souls; some have feeling. The conscience is without feeling, either through a continual security, and sleepiness, which is in all men, or through a searedness, by which some men are grown past feeling. Now those wicked men that have any feeling in this text, are cast into two sorts; for either they are offended, or they despair. Christ is to those latter, an occasion of their ruin, they suffer shipwreck upon Christ, which is joined with singular offence, or pain, or grievance of their consciences. This rock is like that in the Judges, chap. 6.21. out of which fire went and consumed them.
The consciences of wicked men are diuersly affected: some are without feeling of any grieuance in the matters of their soules; some haue feeling. The consciēce is without feeling, either through a continuall security, and sleepines, which is in all men, or through a searednes, by which some men are growne past feeling. Now those wicked men that haue any feeling in this text, are cast into two sorts; for either they are offended, or they despaire. Christ is to those latter, an occasion of their ruine, they suffer shipwracke vpon Christ, which is ioyned with singular offence, or paine, or grieuance of their consciences. This rocke is like that in the Iudges, chap. 6.21. out of which fire went and consumed them.
The despair that wicked men feel, is of two sorts. For either it is a despair, which riseth from their persuasion of their want of help in spiritual things, or from their want of help in outward things: sometimes they fall into desperate torments, and griefs, and fears about outward things, either ⟨p. 265⟩upon fear of danger, or upon an apprehension that they are utterly undone, or shall be in matters of the world:1 this was the despair mentioned: and this despair was in Saul, Ahithophel and Belshazzar, Dan. 5. and in the Jews, when they said there was no hope, Jer. 2.25. and this was in the Egyptians, Babylonians, Tyrians; and their case in the desolation of their estate by war, mentioned in many chapters of the Prophet Isaiah. But, this despair is not meant here: for, this is a despair of all help or salvation of the soul by Christ; conceiving, that they are utterly cast off of God, and shall perish for ever. Thus Cain and Judas despaired of all mercy in God.
The despaire that wicked men feel, is of two sorts. For either it is a despaire, which riseth from their perswasion of their want of helpe in spirituall things, or from their want of help in outward things: somtimes they fall into desperate tormēts, and griefs, and fears about outward things, either ⟨p. 265⟩vpon fear of danger, or vpon an apprehension that they are vtterly vndone, or shall be in matters of the world:1 this was the despair mentioned: and this despair was in Saul, Achitophel and Belshazzer, Dan. 5. and in the Iews, when they said there was no hope, Ier. 2.25. and this was in the Aegyptians, Babylonians, Tyrians; and their case in the desolation of their estate by warre, mentioned in many chapters of the Prophet Esay. But, this despair is not meant heer: for, this is a despair of all help or saluation of the soule by Christ; conceiuing, that they are vtterly cast off of God, and shall perish for euer. Thus Cain and Iudas despaired of all mercy in God.
And this despair of salvation and all happiness,1 is felt either in hell, or at the day of Judgement, or in this life.
And this despaire of saluation and all happinesse,1 is felt either in hell, or at the day of Iudgement, or in this life.
First, it is certain, that the Wicked feel an eternal despair in hell, which increaseth their torments, because they have no hope of ease or help: and thus also the devils despair. This despair in hell, is a mere gnawing the conscience, and tormenting it, which never dieth.
First, it is certain, that the Wicked feel an eternall despair in hell, which increaseth their torments, because they haue no hope of ease or help: and thus also the diuels despair. This despair in hell, is a meer gnawing the conscience, and tormenting it, which neuer dieth.
Secondly, they also feel despair with singular horror, when they come to appear before Jesus Christ at the last Day, when they behold the face of the Judge, and feel within them a witness that tells them they shall be damned. This torment will then come upon them, like the pains of a woman in travel; and their anguish will be so great, that they will cry to the mountains to cover them from the face of the Judge,1 1. Thes. 5.3.
Secondly, they also feel despair with singular horrour, when they come to appear before Iesus Christ at the last Day, when they behold the face of the Iudge, and feel within them a witnes that tels them they shall bee damned. This torment will then come vpon them, like the pains of a woman in trauell; and their anguish will bee so great, that they will cry to the mountains to couer them from the face of the Iudge,1 1. Thes. 5.3.
Thirdly, now the first degree of this despair, is felt by divers wicked men in this life, as it was by Cain and Judas: and of this he speaketh here. And thus wicked men despair, when they think their sins cannot be forgiven, and that they have no benefit by Christ, and shall certainly perish for ever.
Thirdly, now the first degree of this despaire, is felt by diuers wicked men in this life, as it was by Cain and Iudas: and of this hee speaketh heer. And thus wicked men despair, when they think their sins cannot be forgiuen, and that they haue no benefit by Christ, and shall certainly perish for euer.
And this is noted here as a grievous curse of God inflicted upon unbelievers. Despair is one of God's most fearful judgements in this world; which when God inflicteth, he may be said to rain upon them fire and brimstone, and an horrible tempest, Psal. 11.6. Most fearful is their case, when the wrathful Arm of God takes hold of them, and he pours out his indignation upon them: this will make their loins to shake, Psalm 69.23, 24. They are then like the raging sea, having no peace within them, Isaiah 57. ult. They are brought to the King of terrors, and their confidence is rooted out, Job 18.11, 14. There they were in great fear, Psalm 14.5. They are said to blaspheme God, and gnaw their tongues, Revel. 16.9, 10.
And this is noted heer as a grieuous curse of God inflicted vpon vnbeleeuers. Despair is one of God's most fearfull iudgements in this world; which when God inflicteth, hee may bee said to rain vpon them fire and brimstone, and an horrible tempest, Psal. 11.6. Most fearfull is their case, when the wrathfull Arme of God takes hold of them, and hee poures out his indignation vpon them: this will make their loins to shake, Psalm 69.23, 24. They are then like the raging sea, hauing no peace within them, Esay 57. vlt. They are brought to the King of terrors, and their confidence is rooted out, Iob 18.11, 14. There they were in great fear, Psalm 14.5. They are said to blaspheme God, and gnaw their tongues, Reuel. 16.9, 10.
