A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 7
Verses 7, 8.
7. VntoUnto you therefore which beleeve, it is precious: but unto them which be disobedient, the stone which the Builders disallowed, the same is made the Head of the corner:
8. And a stone to stumble at, and a rock of offence, even to them which stumble at the Word, being disobedient; unto the which thing they were even ordained.
IN these words the Apostle expounds or applies the former testimony of Scripture, which he urgeth both for the beleever, and against the unbele… ver. The beleevers he cals upon to take notice of their felicity; assuring them that that Scripture doth avouch, that Christ is an incomparable treasure to them. Concerning the unbeleevers he speaks terrible things; whom he describes both by their sin, and by their judgement. The sinne is disobedience: their judgement is to be considered as it is denounced, first, against their Leaders, whom he cals Builders; and then, against the whole body of unbeleevers. The plague upon the Builders, is, that the Kingdome of Christ shall be advanced in spight of their hearts: they shall perish and be confounded, but Christ shall raigne and flourish. The plague upon the body of unbeleevers, is, that Christ shall be to them a stone of stumbling, & a rock of offence; which is amplified by the consideration of the causes, partly in themselves, which is their stumbling at the Word, and disobedience; and partly in God, who in his justice hath appointed them thereunto.
Thus of the order of the words.
Now before I come to the ful opening of each particular in these two verses, I may observe divers things from the coherence and generall consideration of all these words.
First, in that the Apostle doth not rest satisfied to alledge the Text, but doth withall apply it, it shewes the necessity of application. We cannot profit by the Word, if it be not laid particularly to our hearts: as food doth not nourish, if it be not eaten; nor a medicine cure the disease, if it be not taken; nor a plaister heale the sore, if it be not laid to it; nor are our wants supplyed by comming to the market, if we do not buy and carry home. Which should work in us a sound care of application of the Word we heare or reade: and withall it should waken us to a care of observing all the rules that may further us in applying; which are these and such like.
Rules for the applying of the Word ….First, we must be carefull to understand rightly the Scriptures wee would apply: this is the very foundation of all application that is profitable, 2 Pet. 3. else we may grow perverse, and wrong both the Word and our own selves.
Ob. But some private man might say, This is hard: how can we learne to know the cleer meaning of the Scripture, and the sense of the Text?
Sol. For answer hereunto, thou must know, that there be divers rules that may help thee to understand, or at least, keep thee from wrong and dangerous mis-application.
First, thou must be wise to sobriety, & not presume to know above what is meet, nor to meddle with such secrets as should lead thee into knowledges that belong not to thy calling, or are not evidently revealed in Scripture.
Secondly, thou must have respect unto other Scriptures, to take no sense that is contrary to other apparant Scriptures.
Thirdly, thou must hauehave respect to the Analogie of faith, to avoid all senses which oppose any article of faith, or thy faith, Rom. 12.3.
Fourthly, thou must avoid all doubtful disputations, and unprofitable questions, and vain …anglings, that tend not to edification, and the salvation of thy soule; and account it as a happinesse, to be able to keep thy selfe free from intanglements therein. And therefore stand at the doore of every opinion, and before thou let it in, ask this question, What shall my soule be advantaged by this opinion at the day of Jesus Christ? and if it cannot answer to it directly, reject it. Psal, 119.66. David praies God to teach him good judgement and knowledge.
Fiftly, let the publike Ministery of Gods servants be the ordinary rule of thy interpretation, so long as no sense is taught there contrary to the former rules, 1 Cor. 14.36. and where thou doubtest, thou must seek the law at the Priests mouth, and be very fearfull in any thing to be wiser than thy Teacher; I meane, to nourish private opinions, which are not justified by publick doctrine.
Sixtly, pray to God to teach thee, and to give thee his Spirit to leade thee into all truth: understanding is Gods gift, 2 Tim. 2.7. and he will teach thee humbly his way, Psal. 25.
Thus of the first rule: wee must first soundly understand the sense of the Scripture we would apply.
Secondly, thou must bring a mind apt to be taught, willing to be formed, and to be all that which God would have thee to be: thou canst never profit by application, without a penitent mind; a mind that will part with any sin God shall discover in thee, and a mind carefull to observe the conditions required, as well as the promise tendred, Iames 1.21. This is indeed to glorifie the Word.
Thirdly, it is an excellent help in application, to follow the guiding of the holy Ghost in thy heart: thou shalt finde in all doctrines a difference. Some things, read or heard, have a speciall taste put upon them by Gods Spirit, or a speciall assurance of them wrought at the time of reading or hearing. Now thou must be carefull to take to thee these truths which the Spirit of God doth cause to shine before thee. Eate that which is good, Esay 55.2. Try all things, and keep that which is good, 1 Thes. 5.20.
Fourthly, know that serious and secret meditation upon the matter thou hearest, is the principall nurse of fruitfull application: it is but a flash can be had without an after and deliberate meditation; and about meditation, remember these rules:
1. Let it be secret.Rules for meditation.
2. Hee must let it be full. Give not over till thou hast laid the truth up in thy heart: take heed of that common deceit, Psal. 119.45. of resting in the praise or liking of the doctrine: be not a Judge against thine owne soule, For, if the doctrine be worthy of such praise, why darest thou let it slip and run out? Let not the devill steal it out of thy heart, Mat. 13.20. or the cares of life choke it, Luke 11.28.
3. Let it be constant, Be at the same point still from day to day, till it be soundly formed and seated in thy heart. How rich might many Christians have been▪ if they had observed this rule! Psal. 1.2. Psal. 119.3, 5. Esay …6.9.
Fiftly, be wise for thy self: take heed of that error of transposing thy applications: say not, This is a good point for such and such, till thou have tried thine owne heart, whether it belong not to thee, Psal. 119.59 Pro. 9.7.
Sixtly, by any means be carefull of the seasons of doctrine: be wise to understand the season. There be many truths, which if thou let passe the opportunity of informing of thy selfe, thou maist perhaps never have it so againe: and therefore take heed of losing precious things, when thou hast the time and meanes to attaine them, &c.
Thus of the first point.
The second thing is the speciall duty of Ministers, to apply the Scriptures to the hearers that belong to their charge: we see the Apostles doe it, and for this purpose hath God set apart the ministery of the Word, that by them it might be applied. God inspired the Scriptures, and the Ministers are to urge them, and whet them upon the hearts of their hearers for their Instruction, Reproofe or Consolation, 2 Tim. 3.17. They are like the Priests for cutting up, or dividing of the Sacrifices, 2 Tim. 2.15. And this may serve to justifie the course of godly and painfull Ministers, that most study the sound application of their doctrine; and secretly staineth the pride of those men, that avoid with scorne, application, vainly affecting the praise of wit and learning.
Thirdly, we may hence note, that all men in the visible Church, have not a right to the comforts of the Scripture; and it is the Ministers duty to drive wicked men off from claiming any part in the promises, which are the onelyonly treasure of the Saints, as here wee see in these two verses, the Apostle carefully doth. Men must doe the works of Iacob, if they would have the comforts of Iacob, Micah 2.7. A Minister must separate between the clean and uncleane. His word must be like a Fanne, that will drive the cha…fe one way, and the wheat another; and though wicked men brook not thi…, yet God requireth this discretion at the hands of his people. Gods Ministers must not dawbe with untempered morter, or give the childrens bread to dogs, or cast holy things to swine.
Fourthly, they may hence cleerly also see, that no other difference may be put between many, then what faith and unbeliefe, obedience and disobedience make. Men must not be known after the flesh.
Fiftly, it is hence also apparant, that all the godly have a common right to the promises made in Christ. The godly in the Apostle Peters time had right to the former consolation, as well as the godly in the Prophet Esaies time: God is no respecter of persons, Col. 3.11. Thus in generall.
Two things are to be observed in particular:
The one concerns the godly, who are comforted. The other concernes the wicked, who are terrified.
The godly are comforted in these words:
To you therefore which beleeve, he is precious.
In which words, it is the drift of the Apostle to raise an use for consolation out of the former Text: whence consider,
First, the persons comforted, viz you that beleeve.
Secondly, the happinesse applyed unto them, He is precious.
For the first. It is manifest, that the Apostle directs them to look for faith in their hearts, if they would have cōfort in Gods promises. It is not enough to know that beleevers shall be saved, but we must be sure, that men in particular are beleevers: we must examine our selves whether we be in the faith or no, 2 Cor. 13.5. Which should both reprove and direct. It reproves the great shamefull slothfulnesse of Christians, that suffer the tempter to keepe them without the assurance of faith: some have no faith at all; and the better sort live in too much doubtfulnesse in the point of the assurance of faith. And therefore wee should be warned and directed to try our faith, and to make it sure, that we are beleevers.
Quest. What is it to be a true beleever?
What it is to beleeve, and in how many things it is seenAns. It is, to imbrace with our hearts the reconciliation & salvation which by Christ is purchased for us, and by the Gospell is offred to us. Now, that this point being of such singular waight may be cleerly understood, I will break it open into particulars, or into particular parts or steps of judgement and practice in the beleever.
First, he must acknowledge that by nature he stands bound to observe all the morall Law.
Secondly, he must see, that he hath broken all those holy lawes of God, and is therefore guilty before God of the curses of the Law, and so of eternall condemnation.
Thirdly, he must know, that God sent his own Son in the flesh to obey the Law, and satisfie the▪ justice of God, by making an expiation for mans sins,
Fourthly, he must learne, that God hath bound himselfe by promise, that whosoever imbraceth the agreements in this new covenant in Christ, shall be saved.
Fiftly, that when a man doth in his own particular discerne this gracious offer of God in the Gospell, and goeth to God▪ and with his heart relieth upon it, then he doth truely beleeve, and is justified, and shall be saved.
Quest. But many men are perswaded, that God hath given Christ for them, and yet it is evident that they doe not beleeve, because there is no appearance of any repentance or reformation in them; many say they have a strong faith, and yet have none. How shall the perswasion of the godly man be distinguished from this vaine presumption in wicked men?
Ans. That perswasion of Gods grace in Christ, which is true, and of the nature of true faith, doth prove it selfe to be …ight by many infallible signes.
First, by the renovation of the heart.Marks of a true saving faith. The knowledg of Gods love in Christ doth make the heart of man new; it clenseth out the old drosse, and makes a man hate his sweet and most secret sins. Faith purifies the heart. Acts 15.
Secondly, by the joy and comfort of the holy Ghost, with which the beleevers heart is refreshed from the presence of God, 1 Pet. 1.9.
Thirdly, by the victory of the world. For, the true beleever is so satisfied with Gods goodnesse in Christ, that he can deny his profits, pleasures, credit, friends, and the like, for Christs sake and the Gospell; yea, faith marres the tast of earthly things, and makes a man able to forsake the love of worldly things, 1 Iohn 5.5. It will endure the tryall of troubles, of afflictions, and temptations, and persecutions for the Gospels sake, 1 Pet. 1.7. without …aking haste to use ill meanes in the evill day.
Quest. But, how may faith be discerned in such as say they are not perswaded that they have faith, which sometimes proves to be the case of divers deare children of God?
Answ. Their faith may be discerned,
First, by repentance, which cannot be separated from it: the sight, hatred, confession, and sorrow for their sins, is an argument of true faith,Signs of a weak but yet a true faith, in weak Christians. because without faith no man can have true repentance.
Secondly, by their complaining of their unbeliefe, and desire of faith. I beleeve, Lord, help my unbelief, was the voice of him that had true faith.
Thirdly, by their daily renouncing of their owne merits, begging favour of God, onelyonly for the merits of Christ.
Fourthly, by the love of the godly: for faith worketh by love, Gal. 5.
Fiftly, by other marks & signs of Gods children, which can never be had, but faith is had also: such as are, love of God, and his Word, and of their enemies, and uprightnesse of heart, and the spirit of prayer, and the like.
Precious.]
Christ is precious to them that beleeve, not onelyonly in their acco…nt, but by effect; and so, both because he is great riches unto them, as also because he is an honour unto them. He is great riches unto them, yea unsearchable riches, Eph. 3.6. All ages ought to wonder at the riches of Gods kindnesse to the beleevers in Jesus Christ, Eph. 2.7. Christ in us is our riches, Col. 1.27. and thus he enricheth us with the favour of God, his own merits and righteousnesse, the grace of the Spirit, and the promises of the Word, and the hope of glory.
The Uses are many.
Vses. First, woe to the rich men of this world that are not rich in God and Christ, Luk. 12.16, 21. Let not the rich man glory in his riches, Ier. 9.24.
Secondly, let the brother of low degree rejoyce in that God hath thus exalted him, I…. 1.9. For godly Christians a…e the richest men in the world: for their possessions are greatest, because the… possesse Jesus Christ, and his treasure…, Iames 2.5. For God is rich to all t…at call upon him. Hee cannot be a poore man that can pray, Rom. 10.12. Christ makes amends to the poore Christian for all his wants.
Thirdly, hence we may gather anoth…r signe to try our faith by▪ If Christ be more precious to us than all the world besides, it is certaine we are true beleevers: For Christ is precious to … but beleevers, Phil. 3.9, 8.
Fourthly, we should strive with all …hankfulnesse to admire▪ and praise the grace of God that hath bestowed such riches upon us in Christ, Eph. 1.7.
Fiftly, we should hence learne to …ake more account of our faith, which is therefore precious, because it applie… Christ unto us: Hence poore Christians are said to be rich, because they have faith, and assurance of faith, and hee calleth it all riches of full assuranc…, Col. 2.2. 2 Pet. 1.4 Iam. 2.5.
Sixtly, we should live securelesse. Men would promise to live at all hearts ease, if they were rich enough: why, Christians are exceeding rich, and possesse more treasure than all the wo…ld besides, and therefore should live henceforth by the faith of the Sonne of God, which was given to them, Gal. 2.20.
Seventhly, looke to it that thou keepe Christ, whatsoever thou losest: resolve to lose father, mother, wife, children, friends, house, lands, yea and life too, rather than lose Christ, who is so precious.
Eighthly, we should shew it, th…t wee account him our greatest riches▪ and that we shall doe, first, by estee…ing the Gospell that brings us daily tidings, above gold and silver. Secondly, by oft receiving of the Sacraments: we should account the Word and Sa…raments as Gods Exchequer, whither we alwaies come to receive more treasure. Thirdly, by making much of them that resemble his vertues. Fourthly, … longing for his appearing.
Thus, as Christ is our riches, Now secondly, he is precious, in that he is an honour unto us, and so some translate it. Christ then is a singular honor to every beleever, and he is so both in heaven and in earth. First, in heaven he is an honour to us, because he graceth us before God and the Angels, covering our nakednesse with the rich garment of his owne imputed righteousnesse, and making daily intercession f…r us to God, and covering our imperfections, and presenting our works and prayers to God, and giving the Angels a charge to look carefully to u…. Secondly, And so he is an honour to us on earth, both amongst the godly, and amongst the wicked: First, Hee graceth us amongst the godly, by giving … room in their hearts, causing them to love us, and honour us even for Christ onelyonly, whom they discover in us by our love to Christ, and faith in his name, and imitation of his vertues. Secondly, and he graceth us also amongst the wic…ed, by protecting and acknowledging us in times of greatest distresse, and by washing out the blemishes which our owne indiscretions at any time brought upon us, and by cleering our innocencies from their unjust aspersions.
Vse.The Use may be, first for confutation of their folly and madnesse, that account it a course of abasement to follow Christ, and leave the vanities of the world. Godly …ourses are honorable courses: No man ever lost honor by cleaving to Christ, and living so as might become the faith and love of Christ. Secondly, and withall we may hence be informed, that all the honor that is without Christ, is but obscure basenesse: no man can be truely honorable without the faith of Jesus Christ in his heart. Thirdly, we should hence be resolved to make more account of the godly, because Christ is to them all honour: they are the onelyonly excellent ones in the world. Fourthly, we should labour also to be an honour unto Christ, and to the faith and profession of his name and service: we must remember, that he is our surety to God for us, and hath undertaken for our good behaviour, and therefore for that reason we should be carefull of our duties: and besides wee see, that the disorders of great mens servants leave an imputation on their master, and so it is with us and Christ. If we live righteously, and soberly, and religiously, we honour Christ our Master: but otherwise if we be scandalous, we dishonour Christ, and therefore had need to look to our waies. And lastly, we should account Christ sufficient honour to us, and not regard the scornes and reproaches of the world, but rather with Moses esteeme the reproaches of Christ, greater riches than the treasures of Aegypt.
Thus of the consolation to the godly.
The terrour to the unbeleevers is exprest, first, partly by charging upon them their offence: secondly, and partly by describing their punishment.
Their offence is disobedience.
To them that are disobedient.]
All unbeleevers stand indicted of disobedience, and that in three respects:Vnbeleeve…s are guilty of disobedience in divers respects. For first, they are guilty of Adams disobedience: For by the disobedience of one man many are made sinners, Rom. 5.19. Secondly, they are guilty of disobedience against the morall Law, which they have broken by innumerable offences, and in respect thereof are liable to all the curses of God, Deut. 28. Thirdly, they are guilty of disobedience against the Gospell: For there is an obedience of faith, Rom. 1.5. and the Lord complaines that they obeyed not the Gospell, Rom. 10.16. and for this disobedience, God will render vengeance in flaming fire at the day of Judgement, 2 Thes. 1.8. Now men disobey the Gospell, not onelyonly when they are bewitched to receive false opinions in religion, Gal▪ 3.1. but also and chiefly when they beleeve not in Jesus Christ, but live in their sins without repentance.
Vses. The use should be for humiliation unto impenitent sinners; they should take notice of their indictment, and make haste to humble themselves before the Lord, lest sentence come out against them, and there be no remedy: and the rather, because God will aggravate against them their disobedience. Now, there are many wayes by which a sinner may take notice of the aggravations of his disobedience; as,
First, by the number of his offences,Disobedienc…, aggravated. if hee consider that he hath made his sins like the haires of his head. To be guilty of treason but in one particular, should occasion feare: but he that is guilty of many treasons, hath great reason to be extreamly confounded in himselfe; and this is thy case.
Secondly, thy disobedience is the more grievous, because thou hast received abundance of blessings from God, who hath by them wooed thee to repentance; and this will heap much upon thee▪ Rom. 2.4. Esay 1.3.
Thirdly, thou must consider all the meanes thou hast had of amendment; God hath planted thee in his garden the Church, hee hath commanded his vine-dres…ers to bestow the paines, and apply the meanes of growth to thee. If now thou be not fruitfull, this will be pleaded against thee, which art still a barren fig…tree, Luke 13.6.
Fourthly, it increaseth thy disobedience, that thou hast been guilty of divers h…inous and soule evils, as if thou have been a drunkard, a filthy person, a blasphemer of the Name of God, a man of blood, or the like.
Fiftly, the continuance in sin: thou hast long abused the patience of GOD, and this heaps coales of further indignation against thee, Rom. 2.4, 5. and the rather because thy heart hath been to sin for ever: for there is in the heart of unregenerate men a desire to sin for ever, and it is a griefe to them to think that at any time they should not be able to live in sin still.
Sixtly, thou hast offended against thine own vowes and covenants, and the promises thou hast made to God, both in baptisme and the communion, and in other passages of thy life.
Seventhly, it increaseth thy offence, that thou hast dealt wickedly in the land of uprightnesse, Esay 26.11. There thou hast offended, where thou hast had the example of the godly to shew thee a better course. It is ill to sinne any where, though in Babel: but it is worse to transgresse in Sion, or Jerusalem, even in the glorious Churches of Jesus Christ.
Eighthly, thy incorrigiblenesse adds to the heap of sin: though the Lord hath afflicted thee, yet thou hast not learned obedience by the things thou hast suffered, but thou hast made thy heart like an adamant, so as thou wouldst not return, Ier. 5.2, 3.
Ninthly, it is yet more, that thou hast beene so farre from reforming thine own life, that thou hast scorned and reproached the good conversation of the godly, thou hast spoken evill of the good way of God.
Thus and many other wayes may the sinner charge his owne heart, and thereby prepare himselfe to returne to the Lord, while there is yet hope. For if thou wouldest returne with all thy heart, and take unto thee words, and confesse thy sins, and pray for forgivenesse, and mourne before the Lord, and turne away from thy owne wickednesse; the Lord would shew mercy, and the obedience of Christ would heale thy disobedience, and God would love thee freely, and the bloud of Christ would cleanse thee from all thy sins, Hos. 14. Esay 55.7. 1 Ioh. 1.7. and while it is yet to day, the Lord sendeth to thee, and beseecheth thee to be reconciled, 2 Cor. 5.19, 21. Consider that God hath been with thee all this while, having sent many others to hell for their sins, and there is hope of forgivenesse: the Lord hath received great offenders to mercy, as the Israelites, that often fel away from him, Iudges 10. and Mary Magdalene, and Peter, and David, and the thiefe upon the Crosse: Consider that God hath offered thee thy pardon in the Sacrament: Feare the Lord therefore and his goodnesse, and returne with all thy heart, and iniquity shall not be thy ruine.
Hitherto of their sin: their punishment followes; and so first upon their rulers and leaders in these words: The stone which the Builders refused, is become the Head of the corner.
Which words are taken out of Psal. 118.22. where they are used by the Prophet David, and here quoted by the Apostle Peter.
The words have a double sense: for they did concerne both David and Christ. As they concerned David, this was the meaning: that though the Nobles and Courtiers did despise, and reject, and oppose David; yet s…ch was Gods providence that the man whom they rejected, God made King of Israel, and the chief stay and support of that State.
Now, for this sense of the words, divers things may be noted.
First, that God hath raised up great men in the Common-wealth, for this end, that they might seeke the publique good, and imploy their labours for the building up and prosperity of the State. Which should both teach great men to think of their duties, and the accounts they must make to God: a… also it should teach the people to pray the more heartily for them, and to obey them in all lawfull things.
Secondly, wee may hence gather the imperfection of all humane things. For, in that earthly Kingdomes need building up still, it shews, that they attain to no perfection, but at the best are still in progresse.
Thirdly, that many times great men wilfully oppose the right, and set themselves against the righteous, and resist the will of God. Which should teach us, not to place our confidence in the great men of this world, nor to be alwaies led by their example in opinions.
Fourthly, that God will find out the wickednesse of great men, and bring them to confusion. God accepts not persons: hee hateth sin in great men, as well as in mean men, and will crosse and confound their godlesse & ungodly counsels.
Fiftly, that God takes to himselfe the power to dispose of earthly Kingdomes, and to give Kings and Rulers at his owne pleasure. It was the Lords doing, and it was marvellous, that David should become the Head of the corner, Psal. 118.23. The Lord pleads it as a part of his soveraigtny and prerogative, to set up Kings. By me Kings raigne, Pro. 8. Which should teach Princes, and Judges, and Nobles, to doe homage to God, and acknowledge him for their Soveraign, & therefore serve him with fear, Ps. 2. And it should teach the people to give honour, and tribute, and custome, and obedience, for conscience sake to their Rulers, seeing the power that is▪ is of God, Rom. 13.
Now, as these words were understood in the case of David, so was David herein a type of Christ: and so the words are to be understood in the case of Christ also, as our Saviour himselfe applies them, Mat. 21. and as it is evident to be the meaning of the Apostle here.
And it is the drift of the Apostle, to strengthen weak Christians against the scandall that might arise from the opposition of the Kingdome of Christ. For it might trouble & amaze them, to consider how Christ was opposed by the Scribes & Pharises, who were the great learned men of the time, and such as were eminent in the Church; and in the account of the most men, were the chief persons that took care for Religion and the state of the Church, and did excell all other sorts, &c.
Now that this scandall might be removed, he shews in these words,
First, that nothing did therein fall out, but what was the lot of David in his time.
Secondly, that all this was foretold in the old Testament, and therefore might not seeme strange.
Thi…dly, that all those oppositions should be in vaine: for God would reject and confound those opposites, and would prosper and advance the right of Jesus Christ, without the help of those men.
In the particular consideration of these words, three things must be noted. First, the persons threatned, viz. the Builders, that is, the Scribes and Pharises, and those that under pretence of religion did oppose Christ. Secondly, the cause of their punishment, viz▪ the refusing of Christ the foundation stone. Thirdly, the judgement inflicted upon them, which is twofold: the one implyed, the other expressed. There is a judgement implyed, viz. That though they were by calling, and in the account of the multitude, Builders; y…t God would reject them, and goe on with his work, in converting both Jewes and Gentiles without them. The judgement expressed, is, that Christ, whom they so much hated and opposed, should be in spight of their hearts, and to their extreame vexation, made King of the Church, and exalted to supreme power over all things, and the onelyonly stay of the whole Church both of Jews and Gentiles. And herein it is to be noted, both the manner how this shall be done, in the word, is become, or is made; and also the time, in that he saith, It is made.
Builders.]
Quest. A question may be moved here for the sense; viz. how the Scribes and Pharises, and such like men can be said to be builders?
How far wicked men may be called Builders.Answ. For answer hereunto, wee must understand, that the Scribes and Pharises, and so wicked men that possesse eminent places in the Church, may be said to be builders. First, in the account of the multitude, whatsoever they were indeed; yet they were so accounted, as builders, and prime men in managing the affaires of the Church. Secondly, the Scribes and Pharises may be acknowledged in some respect as builders indeed: They did God some worke. For howsoever they did not soundly teach Christ, yet they drew the people by their doctrine, to avoid on the right hand the Stoicall strictnesse of the Essenes, and on the left hand the profane irreligiousnesse of the Sadduces. Thirdly, they were builders by calling: they have the name not so much from what they were, as from what men in their places had been, or ought to have been: And these are the persons that oppose Christ, and are thus severely judged of God.
Divers things may be hence noted.
First, that men may be great in their owne opinion, and in the account of the world, who yet are nothing set by of God: such were these Pharises, Luke 16.14, 15. And therefore we should labour for a spirit without guile, and not be wise in our selves, or rest in outward shews, but seek the praise of God: we are safe if God allow of us, though all the world disallow us.
Secondly, that God will acknowledge freely any good he finds in his very enemies; as here the Pharises are not denied the title of Builders, for that general work they did in encountring the Sadduces and Essenes. And as they are called Builders, so are the devils called Principalities and Powers, to import what is any way of praise in them, notwithstanding their horrible fall. Which should teach us to learne of God, to doe likewise towards all our enemies: and withall it may much comfort us. If God will doe thus with his enemies, what will he doe with his owne children and servants! how will he honour and reward them! and if the notorious oppositions of the Pharises cannot hinder Gods acknowledgement of that little goodnesse was in them, how much lesse shall the meere frailties of the godly (that will doe nothing against the truth, though they cannot doe for the truth what they would) hinder the glorious recompence of reward and acceptation with God!
Thirdly, we may hence note, that Christ and Religion, and the sincerity of the Gospell, may be disallowed and opposed by great learned men, by such as are of great mark in the Church, even by such as were Governors of the Church in name and title.
Quest. 1. Two questions doe easily rise in mens minds, upon the hearing of this doctrine. The first is, Whence it should be, that learned men, who have more means to understand the truth than other men, and by their calling more especially tyed to the study of all truth, yet should be drawn to oppose or reject Christ and the truth?
Answ. I answer, that this may come to passe diversly.
How it comes to passe, that many great and learned men oppose the truth of the Gospell.First, sometimes it is because of their ignorance; neither may this seeme strange, that they should be ignorant: for, though they may be very learned in some parts of study, yet they may be very blockish in some other. Besides, the naturall heart of man doth not take any great delight in the study of the Scriptures: and therefore the answer of Christ was proper, Yee erre, not knowing the Scriptures, or the power of God.
Secondly, in some it is, because of their secret Atheisme. Many learned men be very Atheists in heart; and such were some of the Pharises: for they neither knew the Father nor Christ, as he chargeth them.
Thirdly, some have a spirit of slumber: they have eyes, and yet cannot see, as in the case of some of those Pharises: they could not apply the very things themse…ves spoke. For being asked about the King of the Jews, Mat. 2. they could answer directly out of the Scriptures, and give such sig…s of the Messias, as did evidently agree to Jesus Christ: and yet these men were so infatuated, that when God shews them the man to whom their own signs agree, they cannot allow of him.
Fourthly, in some it is envy. They are so fretted at the credit and fame of Christ▪ or such as sincerely preach Christ, that for very envy they strive to destroy the work of God, and to disparage the progresse of the Kingdome of Christ: they cannot endure to see all the world (as they account it) to follow Christ.
Fiftly, in others it is ambition, and desire of preeminence, and the quiet usurpation of the dignities of the Church, that they alone might raign and be had in request: this no doubt moved the Pharises, and was the cause why Diotrephes made such a stir in the Church.
Sixtly, in others it is covetousnesse and desire of gain▪ These are they that account gain to be godlinesse, as the Apostle speaks: and such were some of the Pharises, Luke 16.14.
Seventhly, in others it is a wilfull and a malicious hatred of the truth: and such was it in those Pharises, that were guilty of the sinne against the holy Ghost.
Quest. 2. But how shall a simple ignorant man stay his heart, and be setled in the truth, when the wise and learned men of the world oppose it? how can he tell it is the truth which they reject, who have more learning and wit than he?
Answ. I answer.By what means an ignorant & simple man may stay his heart, notwithstanding the oppositions of learned and wise men. A simple and single-hearted Christian may somewhat be helped against the testimony of those wise men of the world, if hee mark but their lives: for usually by their fruits they may be known, Mat. 7. For commonly, such as oppose Christ and the Gospel, or the sincerity of the Gospel, are men that may be apparantly detected of profanenesse, as our Saviour Christ shews by divers instances in the Pharises, Mat. 23.
But because sometimes the messengers of Satan can transform themselves into Angels of light, therefore I answer secondly, that all the godly have the sure word of the Prophets and Apostles, which may by the touch-stone to try the opinions of men by; which in the points absolutely necessary to salvation, is evident, and plaine, and infallible to the Law and to the Testimonies: if they speak not according to these, it is because there is no light in them, Esay 8.20.
And that they may be sure, let them pray to God to teach them: for hee hath promised to teach the humble his way, if a man come to God with an humble mind, and with desire of reformation of his life, in that hee knows God hath bound himself to shew him his will, Psal. 25.9. Iohn 7.17.
Besides, every childe of God hath the Spirit of God in his heart, who knoweth the things of God which indited the Scriptures, and is the onelyonly supreme Judge of all controversies. Hee that beleeveth hath a witnesse in himselfe, the Spirit working much assurance in his heart, and anointing him with eye-salve, and leading him into all truth. And by this help, the entrance into the Scriptures gives light to the simple.
Vse. The use of the point then, is
First, to informe us concerning that great justice of God, in hiding his truth from the wise, and revealing it to babes and children, or infants: which our Saviour and Saint Paul take notice of.Mat. 11.15. 1 Cor. 1.18.
Secondly, to confirme us against the sinister judgement of wordly-wise, and learned men, and in matter of religion not to be swayed by that inducement, since it is thus plainly told and foretold.
Thirdly, to confute the Papists, that plead unto the ignorant that their religion is the right, because it is, and hath been maintained by such a number of Popes and Cardinals, which have excelled in lea…ing and greatnesse of place: for here we see, the builders reject the head stone of the corner.
Fourthly, to shew us, that whatsoever wicked, wise, great men pretend, yet their quartell is against Christ and his Kingdome.
Fiftly, to teach us▪ therefore to pray for our teachers and governors, that God would guide thē by his good Spirit, and assist them in their callings, &c.
Sixtly, to be more thankfull to God, when the Lord gives us builders, not in name onelyonly, but in deed, that settle about Gods work with all their hearts, and labour with all faithfulnesse to promote the Kingdome of Christ.
Hitherto of the persons.
The cause of their punishment is their refusing of Christ.
Refused.]
They refused Christ, they disallowed him, as unfit for the support of the building: They cast him away as rubbish, they rejected him, or accounted him as a reprobate.
Christ is refused, or disallowed many waies.
Ch…ist is many waies refused.First, when the Gospel of Christ is contemned or neglected, that is, when men neglect or contemne the doctrine of salvation by Christ, and live still in their sin without repentance, and seek not reconciliation with God through the bloud of Christ.
Secondly, when men goe about to establish their own righteousnesse, and neglect the righteousnesse of Christ: and so when men fly to the intercession of Saints or Angels, and use not the intercession of Christ.
Thirdly, when men follow wicked company, and leave the care of the service of Christ; this is to choose Barabbas to be given unto them rather than Christ.
Fourthly, we may be guilty of this sinne in the time of the use of Christs ordinances, as in the Sacraments, when we discerne not the Lords body, or in hearing, or any other ordinances, when we entertaine contemplative wickednesse, and so commit spirituall dalliance with strangers before the face of Christ.
Fiftly, when men fall away from the grace of Christ, and so joy with the Jews, as it were to crucifie the Son of God afresh, Heb. 6. and 10. And so he is also refused, when in time of persecution he is denied before men: Thus Peter refused him when he denied him.
Sixtly, when his servants are rejected: and so either in general, when Christians are exposed to publique scorn, and made as it were the off-scouring of all things; or in particular, when his Ministers are despised. For he that despiseth them, despiseth him, &c.
Quest. But how doe the builders, that is, Church-men refuse Christ?
How Church-men, viz. builders m…y refuse Christ.Answ. I answer many waies.
First, when they will not preach in his name, when they preach not at all: For this is to let Christ live as it were in the rubbish still, and not to separate him out for the building, &c.
Secondly, when in preaching they preach themselves, and not Christ crucified, leaving the word of Christ, to shew their own wit and learning, &c.
Thirdly, when they oppose the sincerity of the Gospell, in the conversion of the soules of m…n, or in the practice of godly Christians.
Fourthly, when they teach the doctrine of merit of works, or prefer the traditions of men before the commandements of God, as did the Pharises.
Vse. The use of this doctrine concerning the refusing of Christ may be divers, for
First, it may teach us patience, when we are refused in the world: it is no other thing, then what did befall Christ himselfe; especially it should confirme us against the scandall arising from the discountenancing of godly men, which are crucified by all sorts of people in the world: If Christ himself were no better used, why should we wonder at it, to see godly Christians so neglected? And if the most powerfull doctrine of Christ were so securely despised, what wonder is it if the good way of God be now evill spoken of?
Secondly, it may much comfort us, and that especially two manner of waies.
First, by reasoning for the contrary. For if it be a signe of a notorious wicked man, to let Christ lie like rubbish, or refu…e stuf…e, then is it an excellent sign of a godly mind to love the Lord Jesus, and to account all things but dung in comparison of Christ, and his merits and righteousnesse.
Secondly, by considering the effect of Christs refusall. For he was refused as our surety, that we might be received to favour. He was cast off by men as a reprobate, that wee might enjoy the admirable priviledges of the Elect of God; and besides, by enduring this contempt of men, he bare the punishment of all our neglect and contempt of God, & his holy Commandements.
Thus of the cause. The punishment it selfe followes.
Is made the Head of the corner.]
Two things are here intended, as punishment to these builders. First, the one implied. Secondly, the other exprest.
First, that which is implied, is, that God will passe by these workmen, and reject their service. This I gather from hence, that whereas these builders would not make use of Christ in the building; it is here repeated, that the building doth goe on, and Christ is laid as the Head of the corner, which imports that God had rejected them. Now God rejects wicked Ministers two waies: First, one, when he curseth or blasteth their gifts, and refuseth to be glorified by them, when he causeth the night to come upon their divination, and puts out their right eyes: Secondly, the other is, when he roots them out by death, and makes their places spue them out:Note. The first is here chiefly intended, and so it notes, that it is a great curse of God upon learned men in the Ministery, when God will not imploy them, or make use of their gifts: A learned man, that either laboureth not, or proposeth not in his labours Gods glory, is a publike and standing Monument of Gods displeasure for men to stand and gaze at: as it is a great argument of disgrace done to a Carpenter or Mason to stand by while the house is builded, and they not intreated or suffered to work, and yet have their tooles readie. Oh it is a marvellous justice of God to see learned, but not godly men passe by, so as they have not the honour to doe any work in the Church for the salvation of the souls of men! and contrariwise, it should rejoyce the hearts of godly Ministers, that God (as Paul saith of himselfe) will account them faithfull to put them into his service, and to give their labours any successe.
Secondly, the exprest punishment is the preferment of Christ, and the promoting of his Kingdome: Hee is made the Head of the corner: which words must be considered either in relation to the builders, or in themselves, as they concerne the exaltation of Christ. First, in relation to the builders, it imports, that it is a punishment to wicked Ministers that love not the Lord Jesus, that Christ and his Kingdome should flourish. As it fretted the Pharises, so it doth and will fret the heart of wicked men, till the day of Christ; and it is a punishment, because of their envie at it, and because they finde that they have no part in Christ or the happinesse of his Kingdome, their consciences accusing them, and besides, because they are openly crossed in their oppositions, and so ashamed before men. Which observation may serve for triall: For it is a certaine note of a wicked man, who loves not the Lord Jesus, that he is crossed, and accounts himselfe afflicted or ashamed, because the Kingdome of Christ prospers.
The words in themselves concern the exaltation of Christ, and shew how God raised him out of the heap of rubbish as it were, and carried him up to heaven, and made him their Head and King. Head, I say, over all things, giving him power over all things, and in particular in respect of the Angels, head of principalities and powers; and in respect of men, head of the Church. Nor is it barely said, he is head, but head of the corner, which is a Metaphor borrowed from the building; where the holy Ghost intends to shew, that he is the onelyonly foundation of the Church, as hath been shewed in the first verse of this Chapter. And he is well said to be Head of the corner, because upon Christ meet (as the two sides meet in the corner stone) both Angels and men; and amongst men, both the Saints in heaven, and the godly on earth; and amongst men on earth, both Jewes and Gentiles, even all the Elect of all nations, ages, and conditions in the world.
Vses.The uses of the exaltation of Christ briefly follow.
First, it should teach us to strive by all means to get into his service, that is so powerfull and able to doe so much for his servants.
Secondly, It shews us the end of the oppositions of all wicked men: Christ shall increase and prosper, and they shall be confounded and perish.
Thirdly, it should especially enforce the necessity of beleeving in Christ: wee should lie upon him with all our waight, as the building doth on the foundation.
Fourthly, it should comfort us in all distresses, considering what end God gave to the sufferings of Christ, and so it is urged, Heb. 12.2.
The consideration of the manner and the time followes.
Is become, or is made.]
He doth not tell how, but leaves that as granted to be effected without hands, even by the speciall providence of God, which gives us occasion to take speciall notice of the truth, that in things of the Kingdome of Jesus Christ, God is pleased to make his worke, or to worke sometimes without using any of the meanes which the world takes notice of, hee neglects all those meanes which fall within the expectation, Psal. 118.20, 21. as here for the proclaiming of the Messias, there was not any one order, or rank of men eminent in the world, which God made use of. But by a way altogether strange to the world, erected the Christian Monarchie, which should teach us, not to limit God to the meanes which is likeliest to us, but to live in all things by faith; and where means seeme to faile, then with Abraham above hope, and under hope, to give glory to God, and cast our selves and all our care upon God.
Thus of the manner.
The time followes▪
In that he said, It is become. Christ was Head of the corner according to the present time. First, if we consider the type of it, Christ was become head of the corner, in that David was made King of Israel, as a type of Christs Kingdome over the Church. Secondly, Christ was head, in that in the Apostles time he had received power after his Ascension, over all things, though as yet the Gentiles were not so fully converted. Thirdly, that hee is become the head, may be taken prophetically. For the Prophets, to expresse the certainty of a thing to come, utter it in the words of the present tense. It is so, because it shall as surely be so, as if it were already done.