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.

Verse 8.

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

HItherto of the punishments vpon the buil∣ders. The punishment vpon the whole bo∣dy 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. Se∣condly, the causes both in themselues, and in God, in the words that follow.

A rocke of offence, and a stone of stumbling.

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 stum∣bling, and a rock for them to dash on, till they be dashed to pieces: which words import the feare∣full iudgements of God, spiritually inflicted vp∣on vnbeleeuers, which is two-fold. First, they shall be giuen vp to scandall; and then secondly to despaire.

Before I open the words particularly, diuers things may be noted in generall.

First, 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 iudgement, but all

• 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 ty∣pical 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 iudge∣ment 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 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 fal∣ling 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 iudge∣ments of God.

Vse. The vse should bee to teach vs therefore not to rest in the hauing of the meanes of saluati∣on; as, the preaching of the Word, &c. For, through thy corruption it may be a meanes of greater damnation.

Thirdly, that of all iudgements in this life, spirituall iudgements are the worst; which ap∣pears from hence in this, that when the LORD would declare his speciall displeasure vpon wic∣ked 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, impri∣sonment, 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, disserti∣on, or the absence of GOD, the taking a∣way 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, 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

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 scour∣ged for a time, and for iust reasons, with some kindes of spirituall iudgements.

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 spi∣rituall 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. 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 e∣uils. 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

more troubled for spiritual iudgements, 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 states, yet hee spa∣reth their soules, and doth not execute those out∣ward crosses but with much compassion.

Thirdly, it should teach vs how to pray in the case of afflictions: if they bee spirituall iudge∣ments, wee may pray directly for the remoueall of them; but for temporall iudgements, we must pray with condition.

And thus of the generall obseruations.

Before I enter vpon the particular breaking o∣pen of the doctrine of this verse, it will not be a∣misse to shew, that this, and such doctrine as this, is not vnprofitable.

Quest. For, some one might say, To what end serues this doctrine of God's dealing with vnbe∣leeuers?

Ans. I answer: it is profitable both for god∣ly men and wicked men. For, wicked men may hence hear and fear, and doo no more wickedly, seeing hence they may discern what they may come to, if they preuent it not by repentance. And for godly men, they may hence be the more inflamed with the admiration of Gods goodnes, when they shall heare of their owne priuiledges by grace. Such Scriptures as this, containe the arraignment and triall of the vngodly. Now, it is very profitable for vs to stand by, and hear the

triall. Wee know multitudes of innocent men flock to the Assises to heare the araignement of malefactors, which breeds in them, first, content∣ment in the obseruation of the solemnity and manner of administration of Iustice: Secondly, a feare to offend: the terror of their sentence frightes the heart for many daies after: Thirdly, a loue of innocency: it makes men loue inno∣cency much the better for a long while after: Fourthly, compassion to malefactors: 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 Doc∣trines as this.

In the words of this verse then two things are to bee noted: first, the kindes of punishments inflicted vpon the body of vnbeleeuers: secondly the causes of it. The kindes are two: first, God will deliuer them vp 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, Chapter 8. where the Lord intends by them to denounce the reprobation of the Iewes, as some think, or rather foretels the spirituall Iudge∣ments, which shall bee inflicted vpon them. The Apostle in this place applies the words to the vnbeleeuers of his time, among whome the ob∣stinate Iewes were chiefe, to shew, that as the o∣ther Scripture was comfortable to the Godly: so were there places, that did threaten the wic∣ked:

& that as the former place did proue 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 tryes men whether they be elected, or reiected: good, or bad: so Esay 28.16. Againe Christ is a precious stone to the beleeuer: and thirdly, heer a stone of stumbling to the vnbeleeuers.

Now, that we may know, what offence or scan∣dal is, we may be helped by the Etimology of the originall words: For Scandall in the originall is either deriued of a word that signifies, to halt, or els it noteth any thing that lieth in a mans way a stone, or a piece of wood, against which, he that runneth, stumbleth, and so hurteth or hindreth himselfe: It most properly signifieth rest, or a certaine crooked piece with a baite vpon it in instruments, by which mice, or wolues or foxes are taken: and thence the Church translated the name of scandall; to note the snares, by which men are catched, as beastes are in grins, and baites: so the word, it seemes, is vsed.

So then, a scandall is any thing, which causeth, or occasioneth offences, 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 salua∣tion: And so the sorcerers were a stumbling block to Pharaoh, and the false prophets to Ahab, and the lying signes of Antichrist, to such as loue not the truth.

Now, all scandall may be thus diuided: Scan∣dall is either actiue, or Passiue, that is, giuen, or taken: Scandall giuen, is, when the authour of the action is likewise the cause of the hurt that comes by it: Thus Elies sonnes were scandalous: thus Dauid by his greeuous sinnes gaue offence, 1. Sam. 2.17.2. Sam. 18.22, &c. and thus Scandall is giuen either by euill doctrine, first, whether hereticall, secondly, or superstitious: or else by wickednes of life, or by wilfull abuse of Christi∣an liberty.

Offence taken, is either from our selues, or from others: A man may bee an offence, a stumbling blocke to himselfe, by dally∣ing with some speciall beloued corruption: of which our Sauiour Christ saith, If thine eye of∣fend thee, pull it out, or thy hand, or thy foot, &c. Math. 5.29. Scandall taken from others, is ei∣ther that they call humane, or that they call dia∣bolical: Scandall taken, which they call humane, may either bee found in Godly men or wicked men: Godly Christians that are weak, may be offended, or hindred in Religion diuers waies: as either by reason of the persecution and op∣pression of the godly: or by the Heresies, or dis∣sensions of men in the Church, or by the flou∣rishing estate and prosperity of the wicked: as also by the liberty some of the godly take in things indifferent, for the aduancing of the Go∣spel in case of necessity: As when Paul, for the gaining of the Gentiles, neglected Moses Law. This was an offence to many beleeuing Iewes et contra, &c.

Wicked men also take offence, as heere in this text is manifest. Now, the offence which they call Diabolicall is that, when men wilfully and peruersly will prouoke themselues to sin freely, because of the examples of the vices of Godly men: as when the drunkennes of Noah, the incest of Lot, the adultery and murther of Dauid, the periury of Peter, or the like is alledged to main∣taine themselues in a liberty of sinning: It is the scandall of wicked men, which is here meant.

Now wicked men make themselues misera∣ble in this case of scandal both waies: By giuing offence, and by taking offence. By giuing offence, and so Christ curseth them for offending his little ones: Wicked men offend them either by the sub¦tilty of false and corrupt Doctrine, or by prouo∣cation and inticement: or by euill example, or by discouraging them with reproches, threats or oppositions, or the like: but this kind of offence is not meant here. It is offence takē, which is noted heer, as a greeuous curse vpon them; and amongst offences, takē, this is their misery that they gather offence, from what should haue bin the cause of their holines and happines, euen from Christ.

Quest. Might some one say, What should men bee offended at in Christ?

The Iews were offended: 1. At the vilenesse of his person, or his mean cōditiō▪ 2. At the pouerty and simplicity of his disciples. 3. At the obscurity of his Kingdome, being without worldly pompe and glory. 4. At his conuersation, because he kept cōpany with sinners. 5. At his doctrine: partly, be∣cause

he reproued their superstition, and hypo∣crisie, and the traditions of their fathers, and part∣ly because hee taught, that Iustification could not bee had by Moses Law, but must bee sought by beleeuing in him, as also by other particular directions; as, that man must eat of his flesh; that he was the Sonne of God; that hee was older then Abraham, &c. Lastly, at his miracles: for they thought, hee did it by some Diuell.

Thus in our times the Papists, they take of∣fence at the newnes of our Religion, as they pre∣tend; at the freeness of the people that profess it; at the doctrine of Iustification by faith alone, &c.

Thus also wicked men in the Church are of∣fended at the smal 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?

Ans. Yes: for it is many times the occasion of their ruine, for wee see many men keepe these obiections in their hearts till their death, by which they are hardned from all care of salua∣tion by Christ, at the best it is a notable hin∣drance for the time; it frustrates them of the Gospel, and of the communion of Saints, &c.

Vse. The vse may bee first for information: We may hence see, what an infectious sorceresse vnbeleefe is: It can make things exceeding good, to proue exceeding euill to them: it can make God, the Word, the Sacraments, & Christ himselfe (all good) to be occasions of extreme

euill to him. Wicked men are like spiders, that can suck poison out of the sweetest flowers.

Secondly, this should serue for great humilia∣tion vnto all wicked men, that find themselues stopped, or hindred, or cast out of the way by receiuing scandall into their hearts: They should heere take notice of it, that it is a singular curse of God, when God leaues a man to the li∣berty of admitting poisonfull obiections, and thereby to bee hardned against the care for his owne soule in matters of Religion. Men little thinke of the fearefulnes of such mens cases, which must needes be extremely euill, either if they looke vpward to see, that God doth expose them to this offence, as a way of singular punish∣ment, or if they look to the effect, whatsoeuer 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 help it, seeing Christ is a stone of stumbling vnto them? It seemes they cannot auoid it.

Christ is a stone of stumbling, not actiuely, but passiuely: hee doth not make them stumble, but they through their ignorance (walking in darknes) or through their precipitation running headlong in things, or through the poison of some beloued sinne, which hath altogether cor∣rupted their taste, doe fall at the Doctrine of Christ, or turne the precious things of Christ in∣to poison, by reason of the venome lying in themselues.

Thirdly, such taking offence is a iudgement. Weake Christians should bee warned and tem∣per themselues so, as to refraine that weaknes of being so apt to bee offended at the liberty of strong Christians; and to this end they should take heed of doubtfull disputations, or ensna∣ring themselues about the vse of indifferent things. For though God pities them, yet they are much plagued by their opinions, and intan∣glements heerein. 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 Sa∣craments by their ignorant scruples, and some∣times they draw much trouble and molestation vpon them; and lastly they many times open the mouthes of wicked men to reuile them, and ex∣asperate them against the good way of God. To conclude therefore this vse: 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 iudgement of God, and their owne frowardnes, are so apt to receiue offence, it should teach the godly to or∣der 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

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 bee regarded.

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 bee obserued in our cariage, which may silence wicked men, or com∣pell respect and estimation from them, or at least put them to silence, &c.

For the first, 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 of∣fence 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, 1. Cor. 1.23. and wee must labour for the meate, that perisheth not, and must pray vnto God, and vse religious exercises in our houses, as Daniel did: wee must renew Iustification by our owne workes, and we must suffer in a good cause, and wee must with strictnes auoid the excesses of the time.

Now for the second: we may be guilty of gi∣uing offence to the wicked: First, by scandalous and vicious life: thus Dauid gaue offence. Second∣ly, 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 com∣mit themselues: or when men neglect their cal∣ling, and liue inordinately, and are busie-bodies vnder pretence of Religion: or when men that haue a faire dore opened to doe good by prea∣ching the Gospell, will not yeeld in some indiffe∣rent 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 there∣by: 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 yiel∣ding to the Iewish ceremonies, 1. Cor. 9.

Now for the third, there are diuers excellent rules that may much adorne the liues of Christi∣ans in their courage toward the wicked; and so either preuent scandall, or leaue them without excuse, themselues being Iudges, as they will confesse in the day of visitation. These things then will much aduance our cause before wic∣ked men, to shew in our conuersation,

• 1. Integrity, and harmelesnes, and sound

• care of the practising of godlines, Philippians 1.15, 16.
• 2. Submission and obedience vnto the King, and his humane ordinances, 1. Peter 2.13.14.15.
• 3. Reuerence and feare, when we intreate of any thing, that concernes God, and Religion.
• 4. Meeknes of wisdome, expressing a minde free from conceitednes, frowardnes, or affectati∣on, Iam. 3.13.
• 5. 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. Math. 5.16, &c.
• 6. Quietnes and peace to be shewed first in studying to be quiet, & to meddle with our owne busines: secondly, in making peace amongst o∣thers, Math. 5.8.
• 7. Loue to our enemies, being ready to pray for them, or doe them any good.

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 iudge∣ment. Secondly, if the wicked should be so per∣uerse, 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 iudge∣ment 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 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 pie∣ces: 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 diuersly af∣fected: 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 de∣spaire. 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 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 spiritu∣all things, or from their want of help in outward things: somtimes they fall into desperate tormēts, and griefs, and fears about outward things, either

vpon fear of danger, or vpon an apprehension that they are vtterly vndone, or shall be in matters of the world: this was the despair mentioned: and this despair was in Saul, Achitophel and Belshaz∣zer, Dan. 5. and in the Iews, when they said there was no hope, Ier. 2.25. and this was in the Aegyp∣tians, 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; con∣ceiuing, that they are vtterly cast off of God, and shall perish for euer. Thus Cain and Iudas despai∣red of all mercy in God.

And this despaire of saluation and all happi∣nesse, is felt either in hell, or at the day of Iudge∣ment, or in this life.

First, it is certain, that the Wicked feel an eter∣nall despair in hell, which increaseth their tor∣ments, because they haue no hope of ease or help: and thus also the diuels despair. This de∣spair in hell, is a meer gnawing the conscience, and tormenting it, which neuer dieth.

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 tor∣ment 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 co∣uer them from the face of the Iudge, 1. Thes. 5.3.

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 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 horri∣ble 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, ha∣uing no peace within them, Esay 57. vlt. They are brought to the King of terrors, and their con∣fidence 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.

While God's Saints sing for ioy of heart, they howle for vexation of spirit, Esay 65.14. They could bee glad to run into the holes of the rocks, and into the caues of the earth for fear of the Lord, and the glory of his Maiesty, when hee comes thus terribly to shake the earth, Esay 2.19. Surely, such is the case of the Wicked; and this is the portion of their cup that knowe not God. And how terrible this torment is in the heart of

a wicked man, may appear, if wee consider but what torment the very Godly suffer in their de∣spair, which is far easier than that of the wicked. Dauid saith, The paines of hell compassed him, Psalm 18.5, 6. and 116.3. and that God's terrours did cut him off; and that he was ready to dy; and that, while he suffred God's terrors, hee was dis∣tracted, Psal. 88.15, 16, 14. As also it may appear by those torments which the very despaire for outward things hath put wicked men to, which is farre lesse grieuous than this despair of God's mercy and eternall saluation: and yet in that case their paines are compared to the paine of a wo∣man in trauell, Psalm 48.6.

See more at large of the horrible plight wic∣ked men haue been in in this respect, in the de∣scription of the iudgements should fall vpon the forrain nations, rendred by the Prophet Esay in many chapters.

Vses. The vse may bee, first, for great amaze∣ment to wicked men, that now perhappes laugh and sing in the iollity of their hearts. O let them remember, what God may doo to them! What case will they bee in, if God bring them once to despair? And this is the por••ion 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∣ueal his wrath from heauen vpon them for their waighty sinnes! And the more should they bee affrighted, because despair is but as it were the beginning of euils. They feel it for a short time on earth, but shall feel it for euer in hell. And

therefore, if it bee possible, they should bee per∣swaded in time to repent, that they may be deli∣uered 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 vs a wonderfull awfulnesse and fear of God: when we read of such iudgements in Scripture, or behold any poor wretches tormented with this iudge∣ment, it should breed in vs not onely an infal∣lible assurance that there is a God, or that there shall be a hell of wofull torments, or the like; but it should especially make vs think of God with all reuerence, and be afraid to displease him: for, dominion and fear are euer with him, Iob 25.2. This doctrine should make vs resolute to go our waies, and sinne no more: the counsell of the Wicked should bee farre from vs, seeing hee can thus put out their candle, and make them drink of the wrath of the Almighty, Iob 21.17, 20.

Thirdly, it should work in all of vs a care to vse all means, that we may be kept from despair.

Quest. What then should we doo, that we fall not into despair?

Ans. Some things are to bee auoided: some things are to be done.

If we would not fall into despair,

First, wee must take heed of wilfull vnbelief, such as was in the Iewes; when men not onely neglect the assurance of saluation brought by Christ, but contemn it, and striue to put all such cares out of their heads.

Secondly, we must take heed of stumbling. If men feel their hearts to be insnared in respect of Christ, and that they are tossed with vile obiecti∣ons, &c. let them look to themselues, and amend in time: for, if Christ be a stone of stumbling, he may be a rock of offense.

Thirdly, wee must take heed of security, and contempt of the knowledge of God's waies. De∣spair will work terribly, when it lights vpon a minde that hath contemned knowledge, and li∣ued in all ease and security, Iob 21.1, to 20.

Fourthly, we must take heed of apostasie from the profession of the loue of the truth: for, de∣spair is many times a wofull scourge to such kind of creatures; as the stories record, and experi∣ence shewes.

Fiftly, wee must in generall take heed of all grosse and presumptuous sinnes, especially the sinnes against the third, sixt, and seuenth com∣mandements: for, vsually these sins go before in the desparation; such as are, swearing, and cur∣sing, and periury, and murder, and incest, and whoredome, &c. The Wicked flee, when none pursues them: but the righteous are bold as a Li∣on, Pro. 28.1. and 14.14.

Now, secondly, there are other things which we must doo, that we may auoid despair.

First, we must not smother our doubts in mat∣ters of Religion, especially in the cases of our conscience, but take the pains to ask and seek re∣solution: else, that which is but doubting at the first, may proue to bee despair in the end. Those

lesser sores in mens hearts, may fester and rankle within vs, till they prooue to this great disease.

Secondly, wee must store our heads with the promises of the Gospell, and those comfortable places of Scripture, as may breed in vs a full per∣swasion of God's singular compassion and mercy towards all penitent sinners; and withall do shew vs that plentifull redemption in Iesus Christ, and the maruellous efficacy of his blood to clense vs from all our sins.

Thirdly, wee should, aboue all things, put on the shield of faith; I mean, we should vse all dili∣gence to get the assurance of GOD's fauour in Christ: for, assurance will preserue vs safe from despair. For, as vnbelief brings it: so faith pre∣serues vs from it.

Fourthly, we should be carefull vpon all occa∣sions to keep our assises; and if we bee endange∣red by any sinne, we should make haste to iudge our selues, that wee bee not condemned of the Lord. For, the attendance vpon this point, ma∣keth all safe: whereas the long neglect of our dai∣ly sinnes, without any humiliation for them, may turn in the end to the pangs of some miserable despair.

Vse 4. Fourthly, hence the Godly may com∣fort themselues, because Christ is to them a rock to build on, Mat. 16. a rock for refuge and safety, Psal. 18.2. a rock for shadow, Esay 32.2. And therefore let the Inhabitants of the earth sing, E∣say 42.11. and withall, if they consider how God sheweth them, they should account their other

afflictions but light, in comparison of what falls vpon wicked men.

Ob. But we read, that godly men haue been in despair; as, Dauid, Iob, and others.

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, they differed in the causes. The honors of the Wicked proceeded from the curse of God: whereas the sorrows of the Godly pro∣ceeded from his mercy.

Secondly, they differed sometimes in the ob••iect: for, godly men despair of themselues; wic∣ked men despair of God. It is a grace vsuall in re∣pentance, 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 pu∣nishment 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. Wic∣ked men bee in trauell, but they bring forth no∣thing 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 di∣stresse, 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, Iob 8.13. and

11. vlt. Whereas godly men, at the worst, are sup∣ported with some kinde of hope, or perswasion of mercy: and therefore vsually 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 ha∣teth them, Psalm 88.15.

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.

Fiftly, God giues issue out of the triall, and re∣turns 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 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 kindes of punishments.

The causes follow: first, in themselues; se∣condly, in God.

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

To them which stumble at the Word.]

There is a diuerse reading. The old reading was thus: To them that offend in the Word; no∣ting

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 heer it is translated: and so it notes the causes, why many men fall into scan∣dall, 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 dis∣eased & 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. 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 in∣quire of the truth, and that which is deliuered, and to try the doctrine, by turning to the Scrip∣tures 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 bee offended at the Word, when their harts rise against it, or they ensnare themselues through their owne corrupti∣on

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 doc∣trine 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 diabo∣licall, when men peruert the good Word of God, to inflame themselues the more greedily to sin, making it a doctrine of liberty, or taking occasion to commit sin from the Law, that rebukes sinne.

The vse may bee first for information, and so two waies. For first, we may hence see the rea∣son, why many hearers profit not by the Word. It is not because the Word wants power, but because they stumble at it. They nourish ca∣uils 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

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.

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 ••as the wickednes that was in them: Sinne had marred their tastes: sweet meates haue but an ill rellish with those who haue corrupt and diseased stomacks, and the cause is apparant, the ill humors in their stomacks, and nothing in the meates they eate: But of their disobedience be∣fore: and therefore this shall suffice in this place: and thus of the cause in themselues.

The cause in God followes.

Whereunto they were appointed.]

There is much difference of the reading of the originall words in the translations.

Some read thus: They stumble at the Word, & beleeue not in him, in whome they are placed, or set; and expound it thus, In whom they liue, moue, and haue their being: some read, in stead of disobedient, They beleeued not: But for these words, read them as heer. But then their mea∣ning is, that the Iewes beleeued not, though they were thereunto appointed, that is, though they had the promise of saluation, and were a people separate thereunto: and so it is an ag∣grauation

of their vnbeliefe.

This sence and reading is not to bee despised.

But I take it, as I finde it in the translation: and so the sence is, that these men, whether Iewes or Gentiles, that are heere spoken of, were appoin∣ted to this misery by the decree of God: and so they are words that expresse the substance of that part of Gods decree, which Diuines call Re∣probation.

And so it is to bee obserued from hence, that wicked men are appointed from euerlasting, to the enduring of the miserie which are inflicted vpō them in this life, or in Hell: This is a doctrine which is extremely distasted by flesh and blood, and proues many times more offensiue to the common people, and is alwaies to bee reckned as strong meat: and therefore, that I may fairely get off this point, I offer two things to your con∣siderations: First, the proofes that plainely a∣uouch so much, as is heere obserued. Secondly, I will set downe certaine infallible obseruations, which tend to quiet mens mindes, and perswade them against the seeming difficulty, or absurdity of this truth.

For the first, the Apostle Iude saith, that the wicked men he treateth of, were of old ordained to this condemnation, Iude 4. and the Apostle Peter saith, that the vngodly were reserued vnto the day of Iudgement to be punished, 2. Pet. 2.9. and verse 12. he saith, that they are naturall brute beasts, made to bee taken, and destroied: and it is manifestly implied, 1. Thes. 5.8. that God hath or∣dained

wicked men to wrath: so Rom. 9.22.

For the second▪ though this doctrine seeme wonderfull hard, yet to assure vs, there is no hard dealing at all in God, there bee many things may confirme vs, and ease our mindes, though for the present wee cannot vnderstand how this should be, and perhaps are much troubled about this point, and therefore seriously consider,

First, for thy selfe; that if thou haue truely re∣pented, and doe beleeue in Iesus 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 therefore oughtest not to greeue, but reioyce with singular praise to God.

Secondly, seeing God hath comforted vs with many doctrines, and trusted vs with many cleere points of knowledge, can wee not bee conten∣ted, that God should speak darkly to vs in one point? Especially when wee are told before∣hand, 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 vn∣searcheable, Rom. 11.32, 33. and the rather, be∣cause weake Christians are not tied to eate strong meat: they may safely let this doctrine alone.

Thirdly, that no man can know his owne re∣probation, nor ought to beleeue so of himselfe: but is called vpon to vse the meanes by which he may bee saued.

Fourthly, wee haue this oath of God for it. That he desires not the death of the sinner, but would haue all men to repent and bee saued.

Fiftly, that whereas Diuines make two parts of the decree of reprobation: Praeterition and Praedamnation; All Diuines are agreed for the latter, that God did neuer determine to damne any man for his owne pleasure, but the cause of his perdition was his owne sinne. And heere is reason for it: For God may, to shew his soue∣raignty annihilate his creature; but to appoint a reasonable creature to an estate of endles paine, without respect of his desert, cannot agree to the vnspotted Iustice of God. And for the other part of passing ouer, and forsaking a great part of men for the glory of his Iustice, the exactest Diuines doe not attribute that to the meer will of God, but hold, that God did first look vpon those men as sinners, at least in the generall corrup∣tion brought in by the Fall. For all men haue sinned in Adam, and are guilty of high treason against God.

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

Seuenthly, that what soeuer God hath de∣creed, yet all grant, that God is no way any Au∣thor of sin: he doth not cause sin in any, but onely permits it, and endureth it: and whereas the most that can bee obiected, is, that God hardneth whom hee will, Rom. 9. it is agreed vpon in the answer of all sound Diuines, that God doth not

infuse any wickednes from without, in mens hearts: but whereas their hearts are in themselues by custome in sinne hardned, as a iust Iudge hee giues them ouer to Satan and his power, who is as it were the Iayler, but doth neuer restraine them from good, and the meanes of it.

Eightthly, now may men say, that ••••nne came vpon men by reason of the rigour of Gods Law: For it was impossible to bee kept. For this there is a cleere answer: When God gaue his Law at first, man was able to keep it; and it came by his owne default, that hee was not able to keepe it afterwards. A man that sends his seruant to the market, and giues him charge to doe such and such busines for him; if that seruant make himselfe drunken, and so bee vnfit to doe his masters busines, hee is worthy to bee punished, because hee was fit to doe it, when hee was first sent about it.

Ninthly, it is plain in this verse, that those men of whom he heer speaks, are indited of grieuous sin against Christ and the Gospell.

Tenthly, that things may be iust, though the reasons of them doo not appear vnto vs: if it bee true of some cases of iustice among men, much more in this case of God's iustice.

Lastly, it should much satisfie vs, that in the day of Iesus Christ, those mysteries of Religion shall be broken open, and all then shall bee made cleer vnto vs, as cleer as the shining of the Sun at noon-day.

Thus of the punishment of vnbeleeuers, and

so also of the first argument, taken from testimo∣ny of Scripture.

Notes

• Iudgements, in∣flicted on some particular offen∣ders, belong to all for diuerse reasons.
• Spirituall plagues are worse than temporall cros∣ses, for diuers reasons.
• Note.
• Scandall de∣fined and distin∣guished.
• Math. 18.
• Ans.
• Wicked men were offended at Christ in many things Esay 53.2. Ioh. 18.36 Math. 9 10.
• Ob.
• Sol.
• Note.
• Wherein we are not to regard the offence of wicked men.
• In what things we may be guilty of giuing offence to wic∣ked men.
• Rules for the preuenting of scandall.
• 1 Pet. 3.16.
• Deut. 28.96.67.
• How many waies wicked men may des∣paire.
• Reu. 1.7. & 6.16.
• Preseruatiues against despair.
• Speciall diffe∣rences between the despair of the Godly and the Wicked.
• How & where∣in men take offence at the Word.
• Vses.
• Proofes of Re∣probation.
• Certaine obser∣uations for the quieting of our mindes in the doctrine of re∣probation.