A17384:1204
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.
Sol. It is true: but yet there was ever great difference between the despair of the Godly and the Wicked, which I will briefly note.
Sol. It is true: but yet there was euer great difference between the despair of the Godly and the Wicked, which I will briefly note.
First,1 they differed in the causes. The honours of the Wicked proceeded from the curse of God: whereas the sorrows of the Godly proceeded from his mercy.
First,1 they differed in the causes. The honors of the Wicked proceeded from the curse of God: whereas the sorrows of the Godly proceeded from his mercy.
Secondly, they differed sometimes in the object: for, godly men despair of themselves; wicked men despair of God. It is a grace usual in repentance, to despair of all happiness from our selves: but now wicked men are out of all hope of God's mercy and help.
Secondly, they differed sometimes in the ob•iect: for, godly men despair of themselues; wicked men despair of God. It is a grace vsuall in repentance, to despair of all happinesse from our selues: but now wicked men are out of all hope of God's mercy and help.
Thirdly, they differ in the effects. For, Cain blasphemes God in his despair, and saith, his punishment is greater than he can bear, or his sins greater than can be forgiven: but the Godly give glory to God, and account him always just and good. Again, wicked men rage and repent not: but godly men bewail their sins, and cry mightily to God, Reu. 16.9, 10. Jer. 18.12. Wicked men be in travel, but they bring forth nothing but wind: they are never the better when they come out of their affliction, no though they poured out a prayer to GOD in the time of distress, Isaiah 26.16, 17, 18. Thirdly, the confidence of the wicked man is swept down as the house of a spider, they have no hope at all, Job 8.13. and ⟨p. 272⟩11. ult. Whereas godly men, at the worst, are supported with some kind of hope, or persuasion of mercy: and therefore usually they rather ask whether God's mercy be clean gone, than say it is so, Psalm 77. and they rather complain, that God hides himself from them, than that God hateth them, Psalm 88.15.
Thirdly, they differ in the effects. For, Cain blasphemes God in his despair, and saith, his punishment is greater than he can bear, or his sinnes greater than can bee forgiuen: but the Godly giue glory to God, and account him alwaies iust and good. Again, wicked men rage and repent not: but godly men bewail their sinnes, and cry mightily to God, Reu. 16.9, 10. Ier. 18.12. Wicked men bee in trauell, but they bring forth nothing but winde: they are neuer the better when they come out of their affliction, no though they poured out a praier to GOD in the time of distresse, Esay 26.16, 17, 18. Thirdly, the confidence of the wicked man is swept down as the house of a spider, they haue no hope at all,
Fourthly, they differ in the measure too. For, God always hath respect to the strength of his children, to lay no more upon them than they are able to bear: whereas he respects the sin of wicked men, and regards it not, though they cry out with Cain, they cannot bear it.
Fourthly, they differ in the measure too. For, God alwaies hath respect to the strength of his children, to lay no more vpon them than they are able to bear: whereas he respects the sinne of wicked men, and regards it not, though they cry out with Cain, they cannot bear it.
Fifthly, God gives issue out of the trial, and returns from his displeasure in a moment, when he deals with the Godly, Isaiah 54. whereas wicked men can have no such hope.
Fiftly, God giues issue out of the triall, and returns from his displeasure in a moment, when he deals with the Godly, Esay 54. whereas wicked men can haue no such hope.
Lastly, seeing despair is such a curse, and is so far from leading men to Christ, that it makes them suffer shipwreck upon Christ; Ministers & all others should take heed of driving the people upon any pretence, into this kind of desperation: let men be taught to despair of themselves, but never to despair of God.
Lastly, seeing despair is such a curse, and is so farre from leading men to Christ, that it makes them suffer shipwrack vpon Christ; Ministers & all others should take heed of driuing the people vpon any pretense, into this kinde of desperation: let men bee taught to despair of themselues, but neuer to despair of God.
Hitherto of the kinds of punishments.
Hitherto of the kindes of punishments.
The causes follow: first, in themselves; secondly, in God.
The causes follow: first, in themselues; secondly, in God.
In themselves it is their stumbling at the word, and their disobedience.
In themselues it is their stumbling at the word, and their disobedience.
To them which stumble at the Word.]
There is a diverse reading. The old reading was thus: To them that offend in the Word; noting ⟨p. 273⟩either in general, that Gods word, or Christ, doth not profit these men that were guilty of evil speaking, and the gross abuses of the tongue: or in particular, it should note the sins of the stubborn Jews, who offended in word, when they blasphemed Christ, and denied him.
There is a diuerse reading. The old reading was thus: To them that offend in the Word; noting ⟨p. 273⟩either in general, that Gods word, or Christ, doth not profit these men that were guilty of euill speaking, and the grosse abuses of the toung: or in particular, it should note the sinnes of the stubborne Iewes, who offended in word, when they blasphemed Christ, and denied him.
But I rather take it as here it is translated: and so it notes the causes, why many men fall into scandal, and from thence into despair, viz. because they bring ill harts to the Word of God, they have minds that are rebellious, and will not be subject to the Gospel, but entertain it with diseased & cavilling minds. Those persons are likely not to receive any good by Christ, that quarrel at the Word of Christ. Now, that this may not be mistaken or neglected, I will show, first, what it is, not to stumble at the Word, lest some weak ones should be dismayed: Then secondly, how many ways wicked men stumble at the Word.
But I rather take it as heer it is translated: and so it notes the causes, why many men fall into scandall, and from thence into despaire, viz. because they bring ill harts to the Word of God, they haue mindes that are rebellious, and will not be subiect to the Gospell, but intertaine it with diseased & cauilling mindes. Those persōs are likely not to receiue any good by Christ, that quarrell at the Word of Christ. Now, that this may not be mistaken or neglected, I will shew, first, what it is, not to stumble at the Word, lest some weak ones should be dismaied: Then secondly, how many waies wicked men stumble at the Word.
For the first.1 To be grieved in heart for the reproofs of the Word, is not an offence, but a grace: so we are troubled not with dislike of the Word, but of our own sins. Secondly, to inquire of the truth, and that which is delivered, and to try the doctrine, by turning to the Scriptures as the Bereans did: this is not condemned here; nor is it a stumbling at the Word, to put a difference between the teaching of Christ, and the teaching of the Scribes and Pharisees.
For the first.1 To bee grieued in heart for the reproofes of the Word, is not an offence, but a grace: so we are troubled not with dislike of the Word, but of our owne sinnes. Secondly, to inquire of the truth, and that which is deliuered, and to try the doctrine, by turning to the Scriptures as the Bereans did: this is not condemned heere; nor is it a stumbling at the Word, to put a difference betweene the teaching of Christ, and the teaching of the Scribes and Pharises.
Secondly, but men are said to be offended at the Word, when their harts rise against it, or they ensnare themselves through their own corruption ⟨p. 274⟩by occasion of the Word. To speak distinctly, wicked men are offended at the word with a three-fold offence. First, with the offence of anger, when they rage and fret at the Word, or the teachers thereof, because their sins are reproved, or their miseries foretold. And this offence they show, either when they envy the success of the Word, Acts. 4.2. or rail and revile Gods Saints, as Ahab did Michaiah for telling him the truth: or when they mock at the Word, as the Pharisees did, Luke 16.14. Secondly, with the offence of scandal, when they take occasion from the doctrine they hear, to fall off from hearing, or from the true Religion, or from the company of the godly. Thus they stumbled at those hard sayings of Christ, that departed from him for that cause or reason, Joh. 6. Thirdly, with the offence diabolical, when men pervert the good Word of God, to inflame themselves the more greedily to sin, making it a doctrine of liberty, or taking occasion to commit sin from the Law, that rebukes sin.
Secondly, but men are said to bee offended at the Word, when their harts rise against it, or they ensnare themselues through their owne corruption ⟨p. 274⟩by occasion of the Word. To speak distinctly, wicked men are offēded at the word with a three-fold offence. First, with the offence of anger, when they rage and fret at the Word, or the teachers thereof, because their sinnes are reprooued, or their miseries foretold. And this offence they shew, either when they enuy the successe of the Word, Acts. 4.2. or raile and reuile Gods Saints, as Ahab did Michaiah for telling him the truth: or when they mocke at the Word, as the Pharises did, Luke 16.14. Secondly, with the offence of scandall, when they take occasion from the doctrine they heare, to fall off from hearing, or from the true Religion, or from the company of the godly. Thus they stumbled at those hard sayings of Christ, that departed from him for that cause or reason,
1The use may be first for information, and so two ways. For first, we may hence see the reason, why many hearers profit not by the Word. It is not because the Word wants power, but because they stumble at it. They nourish cavils and objections against it: they oppose reason to faith. Secondly, we may hence take notice of the difference of a regenerate and unregenerate heart. To the one the Word is a savour of life, to the other it is a deadly savour, and full of offence to them. And withal, this may humble wicked ⟨p. 275⟩men. For this is a sure truth, that so long as they are offended at the Word, so long they have no part in Christ: and withal it may comfort all those that love the Word, and receive it with joy constantly. For that is a means and sign of their interest in Christ.
1The vse may bee first for information, and so two waies. For first, we may hence see the reason, why many hearers profit not by the Word. It is not because the Word wants power, but because they stumble at it. They nourish cauils and obiections against it: they oppose reason to faith. Secondly, we may hence take notice of the difference of a regenerate and vnregenerate heart. To the one the Word is a sauour of life, to the other it is a deadly sauour, and full of offence to them. And withall, this may humble wicked ⟨p. 275⟩men. For this is a sure truth, that so long as they are offended at the Word, so long they haue no part in Christ: and withall it may comfort all those that loue the Word, and receiue it with ioy constantly. For that is a meanes and signe of their interest in Christ.
