A commentary upon the three first chapters of the first Epistle generall of St. Peter VVherin are most judiciously and profitably handled such points of doctrine as naturally flow from the text. Together with a very usefull application thereof: and many good rules for a godly life. By Nicholas Byfield preacher of Gods Word at Isleworth in Middlesex. To which is now newly added an alphabeticall table, not formerly published.

VERSE 8.

And a stone to stumble at, and a rocke of offence, even to them which stumble at the Word, being disobedient, unto the which thing they were even ordained.

HItherto of the punishments upon the builders. The punishment upon the whole body of unbeleevers, is contained in this verse. Wherein note first, the kindes of punishment: Christ is a rocke of offence, and a stone of stumbling. Secondly, the causes both in themselves, and in God, in the words that follow:

A rocke of offence, and a stone of stumbling.]

Since wicked men have refused Christ, and will not beleeve in him; hee, that may not be a stone of foundation, will prove a stone of stumbling, and a rocke for them to dash on, till they be dashed to pieces: which words import the fearefull judgements of God, spiritually afflicted upon unbe∣leevers, which is two-fold. First, they shall be given up to scandall; and then secondly to despaire.

Before I open the words particularly, divers things may bee noted in ge∣nerall:

First, that the punishments that light upon particular wicked men,* 1.1 are to be accounted the punishments of the whole body of unbeleevers; as here despaire and taking offence at Christ, it may light upon some particular of∣fenders onely, yet they are punishments belonging to all.

First, because there is no judgement but all wicked men have deserved it.

Secondly, because when God plagues some, hee meanes all, he threa∣tens all.

Thirdly, because no wicked man can be sure for the time to come, that he shall not fall into them.

Fourthly, because the afflictions of this life are typicall to wicked men; as despaire is a typicall hell, and so all other judgements are but little hells.

And this doctrine should much amaze impenitent sinners, if they consi∣der, that any fearefull judgment they see fall upon others, may fall upon them; and that God is as well displeased with their sinnes, as with the sins of those he so plagued, as Christ shewes, Luk. 13.1. to 6.

Secondly, that from one and the same cause, may arise divers and contra∣ry effects: as Christ, that is a stone of foundation to the beleever, is a stone of stumbling to the unbeleever. Thus in Luke 2. hee was appointed for the ri∣sing and falling of many in Israel: Thus the Gospell of peace is to wicked men a fire, a sword, a fanne: It is a savour of life to the godly, and a savour of death to the wicked, 2 Cor. 2. as the Sunne melteth the wax, and hardneth the clay. This comes to passe by accident, and by the corruption that is in the hearts of wicked men, and by the fearefull judgements of God.

Use. The use should be to teach us therefore not to rest in the having of, the meanes of salvation; 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, spirituall judgements are the worst; which appeares from hence in this, that when the Lord would de∣clare his speciall displeasure upon wicked men, hee threatens these in this place as the most fearfull. Now for explication of this point. All judge∣ments in this life are either spirituall or temporall. By temporall judgements, I meane such as have their proper effects on the outward man, such as are, poverty, disgrace, sicknesse, imprisonment, losses in mens estates, and the like. By spirituall judgements, I meane such as have their proper effects

upon the soule: as for example; Hardnesse of heart, the spirit of slumber, de∣sertion, or the absence of God, the taking away of the gifts of the minde, the with-holding of the Gospel, the delivering of men up to the power of Satan, or to the love of lies, terrours of despaire, or taking of offence; of which lat∣ter, in this place.

* 1.2Now these spirituall judgements are much worse than any of the former temporall crosses; first, because these judgements 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, be∣cause 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 kinde of restraint. Thirdly, because these crosses are more hardly cured: it is much easier to heale a sicknesse in the body, than a disease in the soule. Fourthly, because these judgements for the most part are inflicted upon the worst offen∣ders: I say, for the most part; for sometimes the godly themselves may bee scourged for a time, and for just reasons, with some kindes of spirituall judge∣ments.

Use: The use may bee (first) for reproofe of the madnesse of multitudes of people in the world, that can bee extreamly vexed and grieved for worldly crosses, yet have no sense or care of spirituall judgements: they how••e upon their beds, if God take from them corne, 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 mourne because God hath forsaken them: they are very impatient if their bodies be sicke, and yet very quiet if their soules be sicke: they would thinke themselves undone if they were carried to prison, who yet are not much moved at it, that God should deliver them up to Satan.* 1.3 And yet I would not be mistaken: I do not meane to say, that wicked men should not mourne for wordly or outward crosses. It is true, godly men should not, or not with great sorrowes; 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 judgments, not for the crosse it selfe; secondly, that they ought to be more troubled for spirituall judgements than for temporall.

Secondly, this should much comfort godly men and women in all their afflictions, and it should make them patient, because though God afflicts them in their bodies or estates, yet he spareth their soules, and doth not exe∣cute those outward crosses but with much compassion.

Thirdly, it should teach us how to pray in the case of afflictions: if they be spirituall judgements, we may pray directly for the removeall of them; but for temporall judgements, we must pray with condition.

And thus of the generall o••servations.

Before I enter upon the particular breaking open of the doctrine of this verse, it will not be amisse ••o shew, that this, and such doctrine as this, is not un∣profitable.

Quest. For some one might say, To what end serves this doctrine of Gods dealing with unbeleevers?

Answ. I answer: it is profitable both for godly men and wicked men. For wicked men may hence heare and feare, and doe no more wickedly, seeing hence they may discerne what they may come to, if they prevent it not by repentance. And for godly men, they may hence be the more inflamed with the admiration of Gods goodnesse, when they shall heare of their owne pri∣viledges by 〈◊〉〈◊〉. Such Scriptures as this, containe the arraignment and tri∣all of the ungodly. Now it is very profitable for us to stand by, and heare the

triall. Wee know multitudes of innocent men flocke to the Assises to heare the arraignment of malefactors, which breeds in them, first, contentment in the observation of the solemnity and manner of administration of justice: secondly, a feare to offend: the terrour of their sentence frights the heart for many dayes after: thirdly, a love of innocency: it makes men love inno∣cency much the better for a long while after: fourthly, compassion to male∣factors: it softens the heart, and makes men fit to shew mercy to these poore condemned men. The like to all this is bred by the consideration of such do∣ctrines as this.

In the words of this verse then two things are to bee noted: first, the kinds of punishments inflicted upon the body of unbeleevers: secondly, the causes of it. The kindes are two: first, God will deliver them up to scandall, and then to despaire: to scandall, as Christ is a stone of stumbling: to despaire, as Christ is a rocke of offence.

These words are taken out of the Prophet Esay, chap. 8. where the Lord intends by them to denounce the reprobation of the Jewes, as some thinke, or rather foretels the spirituall judgements which shall be inflicted upon them. The Apostle in this place applies the words to the unbeleevers of his time, a∣mong whom the obstinate Jewes were chiefe, to shew, that as the other Scripture was comfortable to the godly, so were there places that did threaten the wicked: and that as the former place did prove Christ a stone of foundation for the godly, so this did shew that Christ was a stone in another sense to the wicked.

Christ is a stone of triall to all men in the Church, because the doctrine of Christ tries men whether they bee elected or rejected, good or bad: so Esay 28.16. Againe, Christ is a precious stone to the beleever: and thirdly, here a stone of stumbling to the unbeleevers.

Now that we may know what offence or scandall is, we may be helped by the Etymologie of the originall words: For scandall in the originall is either derived of a word that signifies, to halt, or else it noteth any thing that lieth in a mans way, a stone, or a piece of wood, against which, hee that runneth, stumbleth, & so hurteth or hindreth himselfe: It most properly signifieth rest, or a certain crooked piece with a baite upon it in instruments, by which mice, or wolves, or foxes are taken▪ and thence the Church translated the name of scandall, to note the snares by which men are catched, as beasts are in grins and baites: so the word it seemes is used.

So then a scandall is any thing which causeth or occasioneth offences,* 1.4 by which a man is made to halt, or is brought into a snare, or made to stand still, or fall in matter of religion, or salvation: And so the sorcerers were a stum∣bling blocke to Pharaoh, and the false prophets to Ahab, and the lying signes of Antichrist, to such as love not the truth.

Now all scandall may be thus divided: Scandall is either active or passive, that is, given or taken: Scandall given, is when the authour of the action is likewise the cause of the hurt that comes by it: Thus Elias sonnes were scan∣dalous: thus David by his grievous sinnes gave offence, 1 Sam. 2.17. 2 Sam. 18.22. &c. and thus Scandall is given either by evill doctrine, first, whether hereticall, secondly, or supersti••ious: or else by wickednesse of life, or by wil∣full abuse of Christian liberty.

Offence taken is either from our selves or from others: A man may be an offence, a stumbling blocke to himselfe, by dallying with some speciall beloved corruption: of which our Saviour Christ saith▪ If thine eye offend thee pull it out, or thy hand, or thy foot, &c. Matth. 3.29. Scandall ta∣ken from others, is either that they call humane, or that they call dia∣bolicall: Scandall taken, which they call humane, may either bee found in

godly men, or wicked men: godly Christians that are weake, may be offen∣ded, or hindred in religion divers wayes: as either by reason of the perse∣cution and oppression of the godly: or by the heresies or dissentions of men in the Church, or by the flourishing estate and prosperity of the wicked: as al∣so by the liberty some of the godly take in things indifferent, for the advan∣cing of the Gospel in case of necessity: As when Paul, for the gaining of the Gentiles, neglected Moses Law. This was an offence to many beleeving Jewes & contra, &c.

Wicked men also take offence as here in this text is manifest. Now, the offence which they call diabolicall, is that, when men wilfully and perversly will provoke themselves to sinne freely, because of the examples of the vices of godly men: as when the drunkennesse of Noah, the incest of Lot, the adultery and murther of David, the perjury of Peter, or the like, is alledged to maintaine themselves in a liberty of sinning: It is the scandall of wicked men, which is here meant.

Now wicked men make themselves miserable in this case of scandall both wayes: By giving offence, and by taking offence. By giving offence, and so Christ curseth them for offending his little ones, Mat. 18. Wicked men offend them either by the subtilty of false and corrupt doctrine, or by provocation and inticement, or by evill example, or by discouraging them with reproa∣ches, threats or oppositions, or the like: but this kind of offence is not meant here. It is offence taken, which is noted here as a grievous curse upon them; and amongst offences taken, this is their misery, that they gather offence from what should have been the cause of their holinesse and happinesse, even from Christ.

* 1.5 Might some one say, What should men be offended at in Christ?

* 1.6The Jewes were offended: First, at the vilenesse of his person, or his meane condition. Secondly, at the poverty and simplicity of his Disciples. Thirdly, at the obscurity of his Kingdome, being without wordly pompe and glory. Fourthly, at his conversation, because he kept company with sinners. Fifthly, at his doctrine: partly, because he reproved their superstition and hypocrisie and the traditions of their fathers, and partly because he taught, that justi∣fication could not bee had by Moses Law, but must bee sought by belee∣ving in him: as also by other particular directions; as, that man must eate of his flesh, that he was the Sonne of God, that he was older than Abram, &c. lastly, at his miracles: for they thought he did it by some Divell.

Thus in our times the Papists, they take offence at the newnesse of our Religion, as they pretend; at the freenesse of the people that professe it; at the doctrine of justification by faith alone, &c.

Thus also wicked men in the Church are offended at the small number of such as are sincere, at the plainnesse of the preaching of the Gospell, or such like.

Quest. 2. Might some one say, What if wicked men be offended, is that such a great misery?

Answ. Yes: for it is many times the occasion of their ruine. For wee see many men keepe these objections in their hearts till their death, by which they are hardned from all care of salvation by Christ: at the best it is a no∣table hindrance for the time; it frustrates them of the Gospel, and of the com∣munion of Saints, &c.

••se. The use may bee (first) for information: Wee may hence see what an infectious sorceresse unbeleefe is: It can make things exceeding good to prove exceeding evill to them: it can make God, the Word, the Sacraments, and Christ himselfe (all good) to be occasions of extreme evill to him. Wicked men are like spiders, that can sucke poison out of the sweetest flowers.

Secondly, this should serve for great humiliation unto all wicked men, that finde themselves stopped or hindered, or cast out of the way by receiving scandall into their hearts: They should here take notice of it, that it is a sin∣gular curse of God, when God leaves a man to the liberty of admitting poy∣sonfull objections, and thereby to bee hardned against the care for his owne soule in matters of Religion. Men little thinke of the fearfulnesse of such mens cases; which must needs be extreamly evill, either if they looke up∣ward to see ••hat God doth expose them to this offence, as a way of singular punishment, or if they looke to the effect; whatsoever they can say, yet their poore soules in the meane time are left destitute of mercy, or the profit and power of it.

Might some one say, How can they helpe it,* 1.7 seeing Christ is a stone of stumbling unto them? It seemes they cannot avoid it.

Christ is a stone of stumbling, not actively, but passively:* 1.8 hee doth not make them stumble, but they through their ignorance (walking in darknesse) or through their precipitation, running headlong in things, or through the poyson of some beloved sin, which hath altogether corrupted their taste, doe fall at the doctrine of Christ, or turne the precious things of Christ into poyson, by reason of the venome lying in themselves.

Thirdly, such taking offence is a judgement. Weake Christians should be warned and temper themselves so, as to refraine the weaknesse of being so apt to be offended at the liberty of strong Christians; and to this end they should take heed of doubtfull disputations, or ensnaring themselves about the use of indifferent things. For though God pities them, yet they are much plagued by their opinions, and intanglements herein. For first, they sinne against their brethren by rash censure, and despising them; and secondly, they wrong their owne soules: for sometimes they are hindred in the Word, and sometimes lose the benefit of the Sacraments by their ignorant scru∣ples, and sometimes they draw much trouble and molestation upon them; and lastly, they many times open the mouthes of wicked men to revile them, and exasperate them against the good way of God. To conclude therefore this use. Since offence is the rod of the wicked, let not godly men suffer it to rest on their lot.

Fourthly, since wicked men, by the judgement of God, and their owne fro∣wardnesse, are so apt to receive offence, it should teach the godly to or∣der 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 frowardnesse of wicked men, by all possible care, both to put them to silence, and by keeping them silent. Now, because there bee some things, wherein 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.

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.

Thirdly, what rules may be observed in our carriage, which may silence wicked men, or compell respect and estimation from them, or at least put them to silence, &c.

For the first; if wicked men be offended for doing good,* 1.9 wee are not to re∣gard their offence: as when the Pharisees were offended at Christ, hee cared not, but said, Let them alone, they are blind, and leaders of the blind, &c. Matth. 15.14. And so the Apostles answered, It is better to obey God than men, Act. 5.29. It is better that scandall arise, than that the truth should be forsaken. Thus Michaiah cares not for the offence of Ahab, nor Eliah: 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, wee must preach the Gospel with all plainenesse, and not affect wisedome of words, 1 Cor. 1.23. and wee must labour for the meate that perisheth not, and must pray unto God, and use religious exercises in our houses, as Daniel did: wee must re∣new Justification by our owne workes, and we must suffer in a good cause, and we must with strictnesse avoid the excesses of the time.

* 1.10 Now for the second. Wee may be guilty of giving offence to the wicked: First, by scandalous and vitious life: thus David gave offence. Secondly, by indiscretion in the manner of doing good duties; as if men pray, or fast, or give almes to be heard or seene of men. Thirdly, by rash zeale; as when men proclaime to the world a great deale of strictnesse in things that are not grounded upon the Word, and yet are tainted openly with knowne infirmi∣ties and sinnes: 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 busie-bodies under pretence of Religion: or when men that have a faire dore opened to doe good by preaching the Gospel, will not yeeld in some indifferent things, that they may winne them; as, woe had beene to Paul if hee had not beene a Jew with the Jewes, that hee might gaine the Jewes thereby: or necessity lay upon him the preaching of the Go∣spel, or to preach the Gospel, though it were clogg'd at that time with condi∣tion of yeelding to the Jewish ceremonies, 1. Cor. 9.

* 1.11Now for the third. There are divers excellent rules that may much adorne the lives of Christians in their courage towards the wicked; and so either prevent scandall, or leave them without excuse, themselves being judges, as they will confesse in the day of visitation. These things then will much ad∣vance our cause before wicked men, to shew in our conversation,

First, integrity, and harmelesnesse, and sound care of the practising of godlinesse, Philip. 1.15, 16.

Secondly, submission and obedience unto the King, and his humane ordi∣nances, 1 Pet. 2.13, 14, 15.

Thirdly, reverence and feare, when we entreate of any thing that con∣cernes God and Religion, 1 Pet. 3.16.

Fourthly, meeknesse of wisedome, expressing a minde free from conceited∣nesse, frowardnesse, or affectation, Iam. 3.13.

Fifthly, mercy to the poore, and a minde free from the greedy desire of earthly things, a serious declaration of the contempt of the world, Iam. 1.26. Mat. 5.16. &c.

Sixthly, quietnesse and peace; to be shewed (first) in studying to be quiet, and to meddle with our owne businesse: secondly, in making peace amongst others, Matth. 5.8.

Seventhly, love to our enemies, being ready to pray for them, or doe them any good.

Lastly, hence may bee 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 and sore spirituall judgement. Secondly, if the wicked should be so perverse as to take offence when hee gives none; yet this may stay him, that Christ himselfe was an offence unto them. Thirdly, as it is a great judge∣ment to be offended at Christ: so it is a great mercy and supernaturall grace, when the Lord makes our hearts able to love the Lord Jesus in all sincerity.

Hitherto of the first kinde of punishment: the second is, that Christ shall be to them A rocke of offence, that is, they shall fall upon Christ, as the ship doth upon the rocke, and be broken all to pieces: there shall be a desperate anguish upon their consciences, perceiving themselves to have no right it•• Christ, by the fea••e of which, as men that have suffered shipwracke, they shall

be out of all hope of mercy. Thus he that falleth on this stone, shall be bro∣ken, and upon whom it shall fall, hee shall be ground to powder, Luk. 20.17.

The consciences of wicked men are diversly affected: some are without feeling of any grievance in the matters of their soules; some have feeling. The conscience is without feeling, either through a continuall security and sleepinesse, which is in all men, or through a fearednesse, by which some men are growne 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 despaire. Christ is to those latter, an occasion of their ruine, they suffer shipwracke up∣on Christ, which is joyned with singular offence, or paine, or grievance of their consciences. This rocke is like that in the Iudges, chap. 6.21. out of which fire went and consumed them.

The despaire that wicked men feele is of two sorts. For either it is a despair, which riseth from their perswasion of their want of help in spirituall things, or from their want of help in outward things: sometimes they fall into desperate torments, and griefes, and feares about outward things, either upon feare of danger, or upon an apprehension that they are utterly undone, or shall be in matters of the world: this was the despaire mentioned, Deut. 28.66, 67. and this despaire was in Saul, Achitophel and Belshazzer, Dan. 5. and in the Jews, when they said there was no hope, Ier. 2.25. and this was in the Egyp∣tians, Babylonians, Tyrians; and their case in the desolation of their estate by warre, mentioned in many chapters of the Prophet Esay. But this de∣spaire is not meant here: for this is a despaire of all helpe or salvation of the soule by Christ; conceiving, that they are utterly cast off of God, and shall perish for ever. Thus Cain and Iudas despaired of all mercy in God.

And this despaire of salvation and all happinesse, is felt either in hell,* 1.12 or at the day of judgement, or in this life.

First, it is certaine, that the wicked feele an eternall despaire in hell, which increaseth their torments, because they have no hope of ease or helpe: and thus also the divels despaire. This despaire in hell, is a meere gnawing the conscience, and tormenting it, which never dieth.

Secondly, they also feele despaire with singular horrour when they come to appeare before Jesus Christ at the last day, when they behold the face of the Judge, and feele within them a witnesse that tels them they shall bee damned. This torment will then come upon them, like the paines of a wo∣man in travell; and their anguish will be so great, that they will cry to the mountaines to cover them from the face of the Judge, 1 Thess. 5.3.

Thirdly, now the first degree of this despaire,* 1.13 is felt by divers wicked men in this life, as it was by Cain and Iudas: and of this he speaketh here. And thus wicked men despaire, when they thinke their sinnes cannot bee forgi∣ven, and that they have no benefit by Christ, and shall certainly perish for ever.

And this is noted here as a grievous curse of God inflicted upon unbe∣leevers. Despaire is one of Gods most fearfull judgements in this world; which when God inflicteth, hee may bee said to raine upon 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 he poures out his indignation upon them: this will make their loynes to shake, Psal. 69.23, 24. They are then like the raging sea, having no peace within them, Esa. 57. ult. They are brought to the King of terrors, and their confidence is rooted out, Iob 18.11, 14. There they were in great feare, Psal. 14.5. They are said to blaspheme God, and gnaw their tongues, Revel. 16.9, 10.

While Gods Saints sing for joy of heart, they howle for vexation of spirit, Esa▪ ••5.14. They could be glad to run into the holes of the rockes, and into

the caves of the earth for feare of the Lord, and the glory of his Majestie, when he comes thus terribly to shake the earth, Esa. 2.19. Surely, such is the case of the wicked; & this is the portion of their cup that know not God. And how terrible this torment is in the heart of a wicked man, may appeare, if we consider but what torment the very godly suffer in their despaire, which is farre easier than that of the wicked. David saith, the paines of hell compas∣sed him, Psal. 18.5, 6. and 116.3. and that Gods terrours did cut him off; and that he was ready to die, and that, while he suffred Gods terrors, he was distracted, Psalm. 88.15, 16. as also it may appeare by those torments which the very despaire for outward things hath put wicked men to, which is farre lesse grievous than this despaire of Gods mercy and eternall salvation: and yet in that case their paines are compared to the paine of a woman in tra∣vell, Psal. 48.6.

See more at large of the horrible plight wicked men have beene in in this respect, in the description of the judgements should fall upon the forraine nations, rendred by the Prophet Esay in many chapters.

Uses. The use may be, first, for great amazement to wicked men, that now perhaps laugh and sing in the jollity of their hearts. O let them remember what God may doe to them▪ What case will they be in, if God bring them once to despaire? And this is the portion of their cup. Oh! if the terrour of a King be as the roaring of a Lion; what then is their case, if God shall re∣veale his wrath from heaven upon them for their weighty sinnes! And the more should they be affrighted, because despaire is but as it were the begin∣ning of evils. They feele it for a short time on earth, but shall feele it for ever in hell. And therefore, if it be possible, they should be perswaded in time to re∣pent, that they may be delivered from this great wrath to come. Oh how easie, in comparison, might mens repentance be, if they would be warned in time!

Secondly, this doctrine may breed in us a wonderfull awfulnesse and feare of God: when wee reade of such judgements in Scripture, or behold any poore wretches tormented with this judgement, it should breed in us not onely an infallible assurance that there is a God, or that there shall be a hell of wofull torments, or the like; but it should especially make us thinke of God with all reverence, and be afraid to displease him: for dominion and feare are ever with him, Iob 25.2. This doctrine should make us resolute to goe our wayes and sinne no more: the counsell of the wicked should be farre from us, seeing he can thus put out their candle, and make them drinke of the wrath of the Almighty, Iob 21.17, 20.

Thirdly, it should worke in all of us a care to use all meanes that we may be kept from despaire,

Quest. What then should we do that we fall not into despaire?

Answ. Some things are to be avoided, some things are to be done.

If we would not fall into despaire,

* 1.14First, we must take heed of wilfull unbeliefe, such as was in the Jewes; when men not onely neglect the assurance of salvation brought by Christ, but contemne it, and strive to put all such cares out of their heads.

Secondly, we must take heed of stumbling. If men feele their hearts to bee insnared in respect of Christ, and that they are tossed with vile objections, &c. let them looke to themselves, and amend in time: for if Christ be a stone of stumbling, he may be a rocke of offence.

Thirdly, we must take heed of security, and contempt of the knowledge of God's waies. Despaire will worke terribly, when it lights upon 2 minde that hath contemned knowledge, and lived in all ease and security, Iob 21.1, to 20.

Fourthly, we must take heed of apostasie from the profession of the love

of the truth: for despaire is many times a wofull scourge to such kinde of crea∣tures; as the stories record, and experience shewes.

Fifthly, we must in generall take heed of all grosse and presumptuous sins, especially the sinnes against the third, sixt, and seventh Commandements: for usually these sinnes goe before in the desperation; such as are, swearing, and cursing, and perjury, and murther, and incest, and whoredome, &c. The wicked flee when no man pursues them: but the righteous are bold as a Lion, Prov. 28.1. and 14.14.

Now (secondly) there are other things which we must doe, that wee may a∣void despaire.

First, we must not smother our doubts in matters of Religion, especially in the cases of our conscience, but take the paines to aske and seeke resoluti∣on: else that which is but doubting at the first, may prove to be despaire in the end. Those lesser sores in mens hearts may fester and rankle within us, till they prove to this great disease.

Secondly, we must store our heads with the promises of the Gospell, and those comfortable places of Scripture, as may breed in us a full perswasion of Gods singular compassion and mercy towards all penitent sinners, and withall do shew us that plentifull redemption in Jesus Christ, and the marvellous ef∣ficacie of his blood to cleanse us from all our sinnes.

Thirdly, we should above all things, put on the shield of faith; I meane, we should use all diligence to get the assurance of Gods favour in Christ: for assurance will preserve us safe from despaire. For as unbeliefe brings it, so faith preserves us from it.

Fourthly, we should be carefull upon all occasions to keepe our assises; and if wee bee endangered by any sinne, wee should make haste to judge our selves, that we be not condemned of the Lord. For the attendance upon this point maketh all safe: whereas the long neglect of our daily sinnes, without any humiliation for them, may turne in the end to the pangs of some mise∣rable despaire.

Use 4. Fourthly, hence the godly may comfort themselves, because Christ is to them a rocke to build on, Mat. 16.2 rocke for refuge and safety, Psal. 18.2. a rocke for shadow, Esa. 32.2. And therefore let the Inhabitants of the earth sing, Esa. 42.11. and withall, if they consider how God sheweth them, they should account their other afflictions but light, in comparison of what falls upon wicked men.

Object. But we reade that godly men have beene in despaire; as David, Iob, and others.

Sol. It is true: but yet there was ever great difference betweene the de∣spaire of the godly and the wicked, which I will briefly note.

First, they differed in the causes.* 1.15 The honours of the wicked proceeded from the curse of God: whereas the sorrowes of the godly proceeded from his mercy.

Secondly, they differed sometimes in the object: for godly men despaire of themselves; wicked men despaire of God. It is a grace usuall in repentance, to despaire of all happinesse from our selves: but now wicked men are out of all hope of Gods mercy and helpe.

Thirdly, they differ in the effects. For Cain blasphemes God in his despaire, and saith, his punishment is greater than he can beare, or his sinnes greater than can be forgiven: but the godly give glory to God, and account him al∣waies just and good. Againe, wicked men rage and repent not: but godly men bewaile their sinnes, and cry mightily to God, Rev. 16.9, 10. Ier. 18.12. Wicked men bee in travell, 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 distresse, Esa. 26.16, 17, 18. Thirdly, the confidence of the wicked man is swept downe as the house of a spider, they have no hope at all, Iob 8.13. and 11. ult. whereas godly men, at the worst, are supported with some kind of hope, or perswasion of mercy: and therefore usually they rather aske whether Gods mercy be cleane gone, than say it is so, Psalm. 77. and they rather complaine, that God hides himselfe from them, than that God hateth them, Psal. 88.15.

Fourthly, they differ in the measure too. For God alwayes hath respect to the strength of his children, to lay no more upon them than they are able to beare: whereas hee respects the sinne of wicked men, and regards it not, though they cry out with Cain, they cannot beare it.

Fifthly, God gives issue out of the triall, and returnes from his displeasure in a moment, when he deales with the godly, Esay 54. whereas wicked men can have no such hope.

Lastly, seeing despaire is such a curse, and is so farre from leading men to Christ, that it makes them suffer shipwracke upon Christ; Ministers, and all others should take heed of driving the people upon any pretence into this kind of desperation: let men be taught to despaire of themselves, but never to despaire of God.

Hitherto of the kindes of punishments.

The causes follow: first, in themselves: secondly, in God.

In themselves it is their stumbling at the word, and their disobedience.

To them which stumble at the Word.]

There is a divers reading. The old reading was thus: To them that offend in the Word; noting either in generall, that Gods word, or Christ, doth not profit these men that were guilty of evill speaking, and the grosse abuses of the tongue: or in particular; it should note the sinnes of the stubborne Jewes, who offended in word, when they blasphemed Christ, and denyed him.

But I rather take it as here 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 hearts to the Word of God, they have mindes that are rebellious, and will not be subject to the Gospell, but intertaine it with diseased and cavil∣ling mindes. Those persons are likely not to receive any good by Christ, that quarrell at the word of Christ. Now that this may not be mistaken or negle∣cted, I will shew, first, what it is not to stumble at the Word, le••t some weake ones should be dismayed: then secondly, how many waies wicked men stum∣ble at the Word.

* 1.16 For the first. To be grieved in heart for the reproofes of the Word, is not an offence, but a grace: so wee are troubled not with dislike of the Word, but of our owne sinnes. Secondly, to inquire of the truth, and that which is de∣livered, and to trie the doctrine, by turning to the Scriptures as the Bere∣ans did: this is not condemned here; nor is it a stumbling at the Word, to put a difference betweene the teaching of Christ, and the teaching of the Scribes and Pharisees.

Secondly, but men are said to be offended at the Word, when their hearts rise against it, or they ensnare themselves through their owne corruption by occasion of the Word. To speake distinctly, wicked men are offended at the Word with a threefold offence: First, with the offence of anger, when they rage and fret at the Word, or the teachers thereof, because their sinnes are re∣proved, or their miseries foretold. And this offence they shew, either when they envie the successe of the Word, Acts. 4.2. or raile and revile Gods Saints, as Ahab did Michaiah for telling him the truth, or when they mocke at the Word, as the Pharisees did, Luk. 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, Ioh. 6. Thirdly, with the offence diabolicall, when men pervert the good word of God, to inflame themselves the more greedily to sinne, making it a doctrine of liberty, or taking occasion to commit sin from the Law, that rebukes sinne.

Uses. The use may be (first) for information, and so two wayes. 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 sa∣vour, and full of offence to them. And withall, this may humble wicked 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 withall it may comfort all those that love the Word, and receive it with joy constantly. For that is a meanes and signe of their interest in Christ.

Being disobedient.]

These words containe another cause why Christ was no better rellished by them, and why they found such an ill taste in the word of Christ: it was the wickednesse that was in them: Sinne had marred their tastes. Sweete meates have but an ill rellish with those who have corrupt and diseased stomackes; and the cause is apparent, the ill humors in their stomackes, and nothing in the meates they eate. But of their disobedience before: and therefore this shall suffice in this place. And thus of the cause in themselves.

The cause in God followes.

Whereunto they were appointed.]

There is much difference of the reading of the originall words in the tran∣slations.

Some read thus: They stumble at the Word, and beleeve not in him, in whom they are placed or set; and expound it thus, In whom they live, move, and have their being: some read, in stead of disobedient, They beleeved not: but for these words read them as here. But then their meaning is, that the Jewes beleeved not, though they were thereunto appointed, that is, though they had the promise of salvation, and were a people separate thereunto: and so it is an aggravation of their unbeliefe.

This sense and reading is not to be despised.

But I take it, as I find it in the translation: and so the sense is, That these men, whether Jews or Gentiles, that are here spoken of, were appointed to this misery by the decree of God: and so they are words that expresse the sub∣stance of this part of Gods decree, which Divines call Reprobation.

And so it is to bee observed from hence. That wicked men are appointed from everlasting, to the enduring of the miseries which are inflicted upon them in this life or in hell. This is a doctrine which is extreamly distasted by flesh and blood, and proves many times more offensive to the common peo∣ple, and is alwayes to be reckoned as strong meat: and therefore that I may fairely get off this point, I offer two things to your considerations: First, the proofes that plainly avouch so much, as is here observed. Secondly, I will set downe certaine infallible observations, which tend to quiet mens minds, and perswade them against the seeming difficulty, or absurdity of this truth.

For the first, the Apostle Iude saith,* 1.17 that the wicked men he treateth of were of old ordained to this condemnation, Iude 4. and the Apostle Peter saith, that the ungodly were reserved unto the day of judgement to bee pu∣nished, 2 Pet. 2.9. and vers. 12. he saith, that they are naturall brute beasts,

made to be taken, and destroyed: and it is manifestly implied, 1 Thess. 5.8. that God hath ordained wicked men to wrath: so Rom. 9.22.

* 1.18For the second: though this doctrine seeme wonderfull hard, yet to assure us there is no hard dealing at all in God, there be many things may confirme us, and ease our mindes, though for the present we cannot understand how this should be, and perhaps are much troubled about this point; and therefore se∣riously consider,

First, for thy selfe; that if thou have truly repented, and doe beleeve in Je∣sus Christ, and hast in thee the signes of a child of God; for thy part thou art free from this danger, and out of all question art in safe estate, and there∣fore oughtest not to grieve, but rejoyce with singular praise to God.

Secondly, seeing God hath comforted us with many doctrines, and trusted us with many cleere points of knowledge, can we not be contented, that God should speake darkely to us in one point? especially when wee are told be∣forehand, that there is an Abyssus, a depth, yea many depths in this doctrine? Shall we bee wayward, because one truth will not sinke yet into our heads? Wee are told that this is a point unsearchable, Rom. 11.32, 33. and the rather, because weake Christians are not tied to eate strong meat: they may safely let this doctrine alone.

Thirdly, that no man can know his owne reprobation, nor ought to be∣leeve so of himselfe: but is called upon to use the meanes by which he may be saved.

Fourthly, we have this oath of God for it, That he desires not the death of the sinner, but would have all men to repent and be saved.

Fifthly, that whereas Divines make two parts of the decree of reprobation, Preterition and Predamnation; all Divines are agreed for the latter, that God did never determine to damne any man for his owne pleasure, but the cause of his perdition was his owne sinne. And here is reason for it: for God may, to shew his soveraignty, annihilate his creature; but to appoint a reasonable creature to an estate of endlesse paine, without respect of his de∣sert, cannot agree to the unspotted justice of God. And for the other part of passing over, and forsaking a great part of men for the glory of his justice, the exactest Divines doe not attribute that to the mere will of God, but hold that God did first looke upon those men as sinners, at least in the generall corruption brought in by the fall. For all men have sinned in Adam, and are guilty of high treason against God.

Sixthly, that sinne is no effect of reprobation, but onely a consequent: Gods decree doth not force any man to sinne, &c.

Seventhly, that whatsoever God hath decreed, yet all grant, that God is no way any authour of sinne: hee doth not cause sinne in any, but onely per∣mits it, and endureth it: and whereas the most that can be objected, is, that God hardneth whom he will, Rom. 9. it is agreed upon in the answer of all sound Divines, that God doth not infuse any wickednesse from without in mens hearts: but whereas their hearts are in themselves by custome in sinne hardned, as a just Judge he gives them over to Sathan and his power, who is as it were the Jayler; but doth never restraine them from good, and the meanes of it.

Eighthly, now may men say, that sinne came upon men by reason of the rigour of Gods Law: for it was impossible to be kept. For this there is a cleere answer: When God gave his Law at first, man was able to keepe it; and it came by his owne default, that hee was not able to keepe it afterwards. A man that sends his servant to the market, and gives him charge to doe such and such businesse for him; if that servant make himselfe drunken, and so bee unfit to doe his masters businesse, he is worthy to be punished, because

hee was fit to doe it, when hee was first sent about it.

Ninthly, it is plaine in this verse, that those men of whom he here speakes, are indited of grievous sinne against Christ and the Gospell.

Tenthly, that things may be just, though the reasons of them do not appear unto us: if it bee true of some cases of justice among men, much more in this case of God's justice.

Lastly, it should much satisfie us, that in the day of Jesus Christ those my∣steries of Religion shall be broken open, and all then shall bee made cleer unto us, as cleer as the shining of the Sun at noon-day.

Thus of the punishment of unbeleevers, and so also of the first argument, taken from testimony of Scripture.

Notes

• * 1.1

  Iudgements in∣flicted on some particular of∣fenders, belong to all for di∣vers reasons.
• * 1.2

  Spirituall plagues are worse than temporall cros∣ses, for divers reasons.
• * 1.3

  Note.
• * 1.4

  Scandall defi∣ned and distin∣guished.
• * 1.5

  Quest.
• * 1.6

  Answ.

  Wicked men w••re offended as Christ in many things. E••a. 53.2. Ioh. 18.36. Mat. 9.10.
• * 1.7

  Object.
• * 1.8

  Sol. Note.
• * 1.9

  Wherein wee are not to re∣gard the offence of wicked men.
• * 1.10

  In what things we may be guil∣ty of giving of∣fence to wicked men.
• * 1.11

  Rules for the preventing of scandall.
• * 1.12

  How many waies wicked men may de∣spaire.
• * 1.13

  Rev. 1.7 & 6, 16.
• * 1.14

  Preservatives against despair.
• * 1.15

  Speciall diffe∣rences between the despaire of the godly and the wicked.
• * 1.16

  How & where∣in men take of∣fence at the Word.
• * 1.17

  Proofes of re∣probation.
• * 1.18

  Certaine obser∣vations for the quieting of our mindes in the doctrine of re∣probation.