A17384:2410
A commentary: or, sermons upon the second chapter of the first epistle of Saint Peter wherein method, sense, doctrine, and use, is, with great variety of matter, profitably handled; and sundry heads of divinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.
London: printed by Humphrey Lownes for George Latham, 1623London: printed by Humfrey Lownes for George Latham, 1623
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
From the coherence, and the general consideration of the whole exhortation, divers things may be noted before I break open the particulars of the Text.
From the coherence, and the generall consideration of the whole exhortation, diuers things may be noted before I breake open the particulars of the Text.
1 The Word of God must be the warrant of all the actions of our life: it not only gives order about the businesses of Religion, but it prescribes matter of obedience in all our conversation; it tells us what to do in our houses, and in the Common wealth, as well as what to do at Church, which shows us the perfection of the Scripture. Theology is the Mistress of all Sciences: it perfects the sound knowledge of the Ethics, Politics, or Economics, and it should teach therefore in our callings, whether general or particular, to seek warrant from the Word, which warrant we may find either expressed particularly, or else implied in general directions; and withal we should take heed, that we make not more sins in any estate of life, then are made in Scripture, and so not affright or disquiet our selves with vain fears that way.
1 The Word of God must be the warrant of all the actions of our life: it not onely giues order about the businesses of Religion, but it prescribes matter of obedience in all our conuersation; it tells vs what to doe in our houses, and in the Common wealth, as well as what to doe at Church, which shewes vs the perfection of the Scripture. Theologie is the Mistresse of all Sciences: it perfects the sound knowledge of the Ethicks, Politickes, or Oeconomickes, and it should teach therefore in our callings, whether generall or particular, to seeke warrant from the Word, which warrant we may finde either expressed particularly, or else implied in generall directions; and withall we should take heed, that wee make not more sinnes in any estate of life, then are made in Scripture, and so not affright or disquiet our selues with vaine fears that way.
2 The Apostle would have Christians in a special manner careful that they offend not the laws ⟨p. 560⟩of the Princes of this world; this appears, in that he enjoins them the duties of Subjects first, and in that they do teach them the duty of submission, both in this and other Scriptures with great force and violence (as it were) of arguments: which shows, that they were wonderful desirous to charge and instruct the Christians so, that if it were possible, they might not offend that way, and the reasons are divers & many, why Christians should be above all men careful to keep the laws of Princes: first, because by breaking the laws of men, they sin against God. Secondly, because evil minded men have in all ages watched godly Christians, to see whether they could find any fault by them in the matters of the kingdom. Thirdly, because if earthly Princes be provoked, it may cause a general trouble of the Churches, the offenders many times suffer not alone, but many others upon displeasure raised by them. Fourthly, because if earthly Princes be good, the careful obedience of their Subjects may encourage them to be great helps to religion, even to be Nursing fathers and nursing mothers to the Churches, 1. Tim. 2.2. Fifthly, because perverseness and contempt, and careless neglect of the laws of Princes many times proves scandalous, and We must not offend them that are without, 1. Cor. 10. 2. Col. 4.5. Many that were somewhat inclined to embrace the sincerity of the Gospel, have been cast back, and profess, that therefore they abhor such people, because they observe their disobedience against humane government, either through indiscretion ⟨p. 561⟩or nice scruples, or perverse wilfulness.
2 The Apostle would haue Christians in a speciall manner careful that they offend not the lawes ⟨p. 560⟩of the Princes of this world; this appeares, in that hee enioynes them the duties of Subiects first, and in that they doe teach them the duty of submission, both in this and other Scriptures with great force and violence (as it were) of arguments: which shewes, that they were wonderfull desirous to charge and instruct the Christians so, that if it were possible, they might not offend that way, and the reasons are diuers & many, why Christians should bee aboue all men carefull to keepe the lawes of Princes: first, because by breaking the lawes of men, they sinne against God. Secondly, because euill minded men haue in all ages watched godly Christians, to see whether they could finde any fault by them in the matters of the kingdome. Thirdly, because if earthly Princes bee prouoked, it may cause a generall trouble of the Churches, the offendors many times suffer not alone, but many others vpon displeasure raised by them. Fourthly, because if earthly Princes be good, the carefull obedience of their Subiects may incourage them to bee great helps to religion, euen to bee Nursing fathers and nursing mothers to the Churches,
The use may be to reprove the carelessness of many Christians this way, and that for diverse offences: as first, for sluggishness, in not studying the Laws of the Countries where they live. Some Christians have a secret jealousy against the laws of men, and do in heart think meanly of them; and, unless the equity of the Law stare them in the face, they do, without any further consideration, securely cast aside the care of it, and rush into the breach of it. Secondly, diverse Christians do much sin against the holy desire and direction of the Apostles, in the intemperance of their words, when in ordinary discourse they speak with much scorn of the observation of the laws of men, which they understand not. A Christian, that will not study to be quiet in respect of the laws of men, is a singular plague to the Church where he lives.
The vse may bee to reproue the carelesnesse of many Christians this way, and that for diuerse offenses: as first, for sluggishnes, in not studying the Lawes of the Countries where they liue. Some Christians haue a secret iealousie against the lawes of men, and doo in heart think meanly of them; and, vnlesse the equity of the Law stare them in the face, they doo, without any further consideration, securely cast aside the care of it, and rush into the breach of it. Secondly, diuerse Christians doo much sinne against the holy desire and direction of the Apostles, in the intemperancie of their words, when in ordinary discourse they speak with much scorne of the obseruation of the lawes of men, which they vnderstand not. A Christian, that will not study to be quiet in respect of the laws of men, is a singular plague to the Church where he liues.
Doct. 3. We may hence note, that it is necessary for Ministers, often to teach their hearers their duty to Magistrates, and to show the power that Princes have to make laws to govern them by. And this is fit to be noted, because of the strange weakness and perverseness of some Christians, that are much offended with their Teachers, if they fall upon doctrine of this nature, with any application to the times: they mistrust them, or censure them to be temporizers, and to speak out of flattery or wilfulness, or the like corruption of conscience. I speak not now of such Ministers as plead the rights of Princes only for their own ends, or in such a manner, as they discover an apparent hatred ⟨p. 562⟩of godliness it self (for, these are worthy to be blamed), but even of such Ministers as prove the rights of Christian Princes with compassion, and love, and meekness, without provoking or reviling terms: even these, I say, are mistrusted and censured, though we hear and see in other Scriptures, that they are bound to prove and defend the authority of the Magistrate in any thing wherein it is unjustly questioned.
Doct. 3. We may hence note, that it is necessary for Ministers, often to teach their hearers their duty to Magistrates, and to shew the power that Princes haue to make lawes to gouern them by. And this is fit to be noted, because of the strange weaknes and peruersenesse of some Christians, that are much offended with their Teachers, if they fall vpon doctrine of this nature, with any application to the times: they mistrust them, or censure them to be temporizers, and to speak out of flattery or wilfulnesse, or the like corruption of conscience. I speak not now of such Ministers as plead the rights of Princes onely for their owne ends, or in such a manner, as they discouer an apparant hatred ⟨p. 562⟩of godlinesse it self (for, these are worthy to bee blamed), but euen of such Ministers as prooue the rights of Christian Princes with compassion, and loue, and meeknes, without prouoking or reuiling tearms: euen these, I say, are mistrusted and censured, though we hear and see in other Scriptures, that they are bound to proue and defend the authority of the Magistrate in any thing wherein it is vniustly questioned.
Doct. 4. It is necessary, we should first be taught our duty to God, and those things that concern a religious life; and then, our duty to man, and in particular, to Magistrates. This the Apostle intimates, in that he first instructs them as Christians; and then, as Subjects: and there is apparent reason. First, in respect of God; secondly, in respect of themselves; and thirdly, in respect of the Magistrate.
Doct. 4. It is necessary, we should first be taught our duty to God, and those things that concerne a religious life; and then, our duty to man, and in particular, to Magistrates. This the Apostle intimates, in that he first instructs them as Christians; and then, as Subiects: and there is apparant reason. First, in respect of God; secondly, in respect of themselues; and thirdly, in respect of the Magistrate.
First, in respect of God: for, we are first and chiefly bound to God: our first covenant is made with God; and we are more beholding to God, than to all the world besides: and therefore again to respect his glory, and obedience to him in the first and chief place.
First, in respect of God: for, wee are first and chiefly bound to God: our first couenant is made with God; and we are more behoulding to God, than to all the world besides: and therefore again to respect his glory, and obedience to him in the first and chief place.
Secondly, in respect of our selves, and our own profit, we must study God's Laws, as well as the laws of men, yea, with our first and chief cares, and accordingly yield obedience; because though by keeping the laws of men, we may live quietly and safely, and with much reputation, yet all this will not protect us against the breach of GOD's Law: but the hand of God may pursue us while ⟨p. 563⟩we live, and we may be damned in hell when we die, for want of a religious life.
Secondly, in respect of our selues, and our owne profit, we must study God's Lawes, as well as the lawes of men, yea, with our first and chiefe cares, and accordingly yield obedience; because though by keeping the lawes of men, we may liue quietly and safely, and with much reputation, yet all this will not protect vs against the breach of GOD's Law: but the hand of God may pursue vs while ⟨p. 563⟩we liue, and we may be damned in hell when wee die, for want of a religious life.
Thirdly, in respect of the Magistrate: he shall have the better subjects by it: good Christians are the best Subjects: and the knowledge of Religion and God's Word, makes men obey, not for fear or custom, but for conscience sake, and for fear of God's displeasure. And besides, it makes men humble and charitable: humble, not to think themselves too good to obey; and charitable, in not suspecting the meaning of Princes further than they must needs. And it restrains the excessive proneness of mens natures, that are (without Religion) apt to speak evil of those that are in authority; and chiefly, because true Religion will make men pray heartily to God for their Governors: and GOD himself doth spare, or bless them the rather, for the prayers of the righteous.
Thirdly, in respect of the Magistrate: hee shall haue the better subiects by it: good Christians are the best Subiects: and the knowledge of Religion and God's Word, makes men obey, not for feare or custome, but for conscience sake, and for feare of God's displeasure. And besides, it makes men humble and charitable: humble, not to think themselues too good to obey; and charitable, in not suspecting the meaning of Princes further than they must needs. And it restraines the excessiue pronenesse of mens natures, that are (without Religion) apt to speak euil of those that are in authority; and chiefly, because true Religion will make men pray heartily to God for their Gouerners: and GOD himselfe doth spare, or blesse them the rather, for the praiers of the righteous.
The use should be to inform and teach all sorts of men to take heed of separating what God hath joined together. It is an extreme folly to give unto Caesar what is due to Caesar, and not to give unto God what is due to God: and so it were to give unto God what is due to God (if men could do it) and not to give to Caesar what is due to Caesar. The respect of God's Laws should make us more careful to observe mans laws. And contrariwise, it is a fearful case that many live in, that think they have done enough, if they live in obedience in respect of the authority that rules them in the places they live in: they would be much troubled, if the Magistrate should be offended with them; but are ⟨p. 564⟩never troubled, though they provoke God to his face: and they are maliciously foolish, that would have the laws of men obeyed, when they are against the Laws of God; or would have men so rest in observing the just laws of men, as not to be so forward and busy about the duties of Religion.
The vse should be to informe and teach all sorts of men to take heed of separating what God hath ioyned together. It is an extreme folly to giue vnto Caesar what is due to Caesar, and not to giue vnto God what is due to God: and so it were to giue vnto God what is due to God (if men could doo it) and not to giue to Caesar what is due to Caesar. The respect of God's Laws should make vs more carefull to obserue mans lawes. And contrariwise, it is a fearfull case that many liue in, that think they haue done enough, if they liue in obedience in respect of the authority that rules them in the places they liue in: they would be much troubled, if the Magistrate should be offended with them; but are ⟨p. 564⟩neuer troubled, though they prouoke God to his face: and they are maliciously foolish, that would haue the lawes of men obeyed, when they are against the Lawes of God; or would haue men so rest in obseruing the iust lawes of men, as not to be so forward and busie about the duties of Religion.
Further, a question may be here asked, Why the duty of Magistrates is not here set down, as well as the duties of Subjects? I answer, that in those times of the Apostles, the Magistrates were without; so far from being Christians, that they did, for the most part, persecute that way: and therefore they do avoid meddling, or undertaking to teach them that would not learn, but rather be incensed against such Teachers. Besides, if this, and other Scriptures of the new Testament, be marked, we shall find, that the duty of Inferiors is both more often, and more fully taught, than the duty of Superiors: for, in that new and tender world, great care was to be had, that, under pretence of Religion, civill obedience, either in the family or Common-wealth, were not neglected. And it is a truth to be known at all times, that God would not have inferiors too skilful in the duty of Superiors, that they might first learn to show duty, before they called for duty from their Superiors. That may be one reason why the duty of Masters is not here handled, and in other places of the Epistles but briefly: for, many times the description of the duty of Superiors, is used but as a glass by the Inferiors to pry into the faults of those that rule them; and so grow careless, and ⟨p. 565⟩wilfully stubborn, under pretence of the faults of their superiors. But some one might say, that by this means, if the Magistrates did turn Christians, they were left without rules of direction, and so they should not know what to do.
Further, a question may be heer asked, Why the duty of Magistrates is not heer set downe, as well as the duties of Subiects? I answer, that in those times of the Apostles, the Magistrates were without; so farre from being Christians, that they did, for the most part, persecute that way: and therefore they doo auoid meddling, or vndertaking to teach them that would not learn, but rather be incensed against such Teachers. Besides, if this, and other Scriptures of the new Testament, bee marked, wee shall finde, that the duty of Inferiours is both more often, and more fully taught, than the duty of Superiours: for, in that new and tender world, great care was to bee had, that, vnder pretense of Religion, ciuill obedience, either in the family or Common-wealth, were not neglected. And it is a truth to be known at all times, that God would not haue inferiours too skilfull in the duty of Superiours, that they might first learne to shew duty, before they called for duty from their Superiours. That may bee one reason why the duty of Masters is not heer handled, and in other places of the Epistles but briefly: for, many times the description of the duty of Superiours, is vsed but as a glasse by the Inferiours to pry into the faults of those that rule them; and so growe carelesse, and
Answ. That inconvenience was long before prevented, because the duty of Magistrates is fully taught in the old Testament, which unto a godly mind is of as great authority as the new. Thus of the coherence and general consideration of all the words. The duty of Subjects follows to be particularly considered of.
Answ. That inconuenience was long before preuented, because the duety of Magistrates is fully taught in the old Testament, which vnto a godly minde is of as great authority as the new. Thus of the coherence and generall consideration of all the words. The duty of Subiects followes to bee particularly considered of.
Submit.]
Concerning Subjects: here are five things to be considered of: First, the proposition of Doctrine, in these words; Submit your selves to every ordinance of man for the Lords sake. Secondly, the exposition of it in one case, and that is, the Persons to whom they were to be subject; to all sorts of Governors, to Kings, or any other Governors. Thirdly, the confirmation by reason. Ver. 14, 15. Fourthly, the answer of an Objection, Vers. 16. Fifthly, the conclusion, Vers. 17.
Concerning Subiects: here are fiue things to be considered of: First, the proposition of Doctrine, in these words; Submit your selues to euery ordinance of man for the Lords sake. Secondly, the exposition of it in one case, and that is, the Persons to whom they were to bee subiect; to all sorts of Gouernors, to Kings, or any other Gouernours. Thirdly, the confirmation by reason. Ver. 14, 15. Fourthly, the answer of an Obiection, Vers. 16. Fiftly, the conclusion, Vers. 17.
In the Proposition consider, 1. The duty to be done: Submit. 2. The persons must do it: your selves. 3. The things to which they must be subject: Ordinances: where is a double extent, (viz) to every ordinance, and though they be ordinances of men. ⟨p. 566⟩4. The manner, or motive, For the Lords sake.
In the Proposition consider, 1. The dutie to bee done: Submit. 2. The persons must doe it: your selues. 3. The things to which they must be subiect: Ordinances: where is a double extent, (viz) to euery ordinance, and though they be ordinances of men. ⟨p. 566⟩4. The manner, or motiue, For the Lords sake.
Submit.]
