A17384:2420
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.
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 ⟨p. 565⟩wilfully stubborne, vnder pretence of the faults of their superiours. But some one might say, that by this meanes, if the Magistrates did turne Christians, they were left without rules of direction, and so they should not know what to doe.
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.]
The duty is to submit unto Magistrates, Rom. 13.1, 2. For Explication, two things are to be considered, Why we must submit? and, How we must submit?
The duty is to submit vnto Magistrates, Rom. 13.1, 2. For Explication, two things are to bee considered, Why wee must submit? and, How we must submit?
For the first, we must submit; 1. Because God is the Author of magistracy, Gen. 9.6. Deut. 16.18. Prou. 8.15. Dan. 2.21. Joh. 19.11. Rom. 13.1, 4, 6.
For the first, wee must submit; 1. Because God is the Author of magistracy, Gen. 9.6. Deut. 16.18. Prou. 8.15. Dan. 2.21. Ioh. 19.11. Rom. 13.1, 4, 6.
Object. The Devil is said to be the Prince of this world, and he claimeth all the kingdoms of the earth, Joh. 12.31. Mat. 4.8, 9.
Obiect. The Diuell is said to bee the Prince of this world, and hee claimeth all the kingdomes of the earth, Ioh. 12.31. Mat. 4.8, 9.
Sol. He is the Prince of this world by malicious usurpation, not by any right. 2. He is so in relation to wicked men, he is their king, but not of others. 3. He speaks like himself, that is, like the father of lies, when he claims all the kingdoms of the earth: for no part of the world is his, because The earth is the Lords, and all that therein is.
Sol. Hee is the Prince of this world by malicious vsurpation, not by any right. 2. Hee is so in relation to wicked men, hee is their king, but not of others. 3. Hee speakes like himselfe, that is, like the father of lyes, when hee claimes all the kingdomes of the earth: for no part of the world is his, because The earth is the Lords, and all that therein is.
Object. But God was angry with the Israelites, for their asking of a King; and therefore it seems it was not his ordinance that there should be Kings.
Obiect. But God was angry with the Israelites, for their asking of a King; and therefore it seemes it was not his ordinance that there should bee Kings.
Sol. He was not angry with them for desiring Governors, for they had Governors before sent of God, and the very king they had afterward, God gave them him, Hos. 13.8. but he was angry for the cause of their request. Their faith and hope was in a manner spent, and they conceived more hope in a King, then in God that had been such a King to them so many years. 2. Men must be subject, because God hath taken mens consciences ⟨p. 567⟩bound to subjection, Rom. 13. 3. Because kings are heads of the people, and therefore as members, it is agreeable that they should submit, and be ruled and guided. 4. In respect of the benefit men receive by Magistrates, both in outward things, and in matters of religion. For outward things, men enjoy public peace and quietness, and protection by the help of the power of the Magistrate: And for matters of Religion, earthly Common-wealths are as it were Inns to lodge the Church in, and Princes power affords protection, so as Christians may more safely follow their calling; and if they be godly Kings, they are the very nurses of Religion. And thus of the reasons.
Sol. Hee was not angry with them for desiring Gouernours, for they had Gouernours before sent of God, and the very king they had afterward, God gaue them him, Hos. 13.8. but hee was angry for the cause of their request. Their faith and hope was in a manner spent, and they conceiued more hope in a King, then in God that had beene such a King to them so many yeares. 2. Men must be subiect, because God hath taken mens consciences ⟨p. 567⟩bound to subiection, Rom. 13. 3. Because kings are heads of the people, and therfore as members, it is agreeable that they should submit, and bee ruled and guided. 4. In respect of the benefit men receiue by Magistrates, both in outward things, and in matters of religion. For outward things, men enioy publike peace and quietnesse, and protection by the helpe of the power of the Magistrate: And for matters of Religion, earthly Common-wealths are as it were Innes to lodge the Church in, and Princes power affords protection, so as Christians may more safely follow their calling; and if they bee godly Kings, they are the very nurses of Religion. And thus of the reasons.
For the second,1 this Submission hath in it six things: the first is obedience to their laws and commandments, Tit. 3.1. The second is honour; Rom. 13.7. for they are principalities and powers: as the Angels shine in heaven, so do Princes on earth: yea, they are called Gods; and so in two respects: first, as they are Gods Deputies and Viceroys: God executes a part of his Kingdom by Kings. Secondly, as they bear the image of God, and his authority and sovereignty. Now we must perform this honour by reverence, and by fear of them, and by judging the best of them and their actions, without conceiving suspicious of them, nor receiving evil reports against them, nor daring to speak evil of those dignities and Rulers of the people: and by all thankfulness for the good we receive by them, acknowledging to the full all their praises. The third is Loyalty, by which we ⟨p. 568⟩resolve and endeavour to the uttermost of our powers, to maintain and preserve the persons, rights, prerogatives, crowns and dignities of Princes. If we must lay down our lives one for another, then much more for our King and Country. The fourth is Piety: we must pray for them with all manner of prayer, we must make supplications for Gods blessing upon them, and deprecations for the removing evils from them: and if they should sin, and God be wroth with them, we should stand up in the gap, and make intercession for them, and we should give thanks for all the mercies the Lord shows unto them, 2. Tim. 2.1. The fifth is Maintenance; tribute must be paid, Rom. 13.7. Christ himself submitted herein. The last is, Subjection to their punishments, Rom. 13.4. yea, to their injuries, as David, Christ, and the Apostles did submit themselves to the injurious dealing of Saul, Pilate, and the Tyrants, when perhaps they could have made resistance.
For the second,1
Use 1. The use may be first, for terror to the seditious: great hath been the vengeance of God upon Traitors; the earth swallowed up Corah, Dathan, and Abiram for their rebellion: Absalom was hanged up by the hair between heaven and earth, as unworthy both of heaven and earth. The words of our Saviour Christ are in an high degree true in this case, He that taketh up the sword, shall perish by the sword. And S. Paul saith, They shall be damned that resist the power.
Vse 1. The vse may be first, for terrour to the seditious: great hath beene the vengeance of God vpon Traytors; the earth swallowed vp Corah, Dathan, and Abiram for their rebellion: Absolon was hanged vp by the haire betweene heauen and earth, as vnworthy both of heauen and earth. The words of our Sauiour Christ are in an high degree true in this case, He that taketh vp the sword, shall perish by the sword. And S. Paul saith, They shall bee damned that resist the power.
Secondly, it should much humble the better sort of men, for divers faults that are too common; ⟨p. 569⟩such as are the receiving of evil reports, and speaking evil with two frequent intemperancy, grudging at the payment of tribute and taxations, evil surmises of the actions of Princes, and the aptness to favour themselves in the liberty of doubting, concerning obedience to them in things indifferent.
Secondly, it should much humble the better sort of men, for diuers faults that are too common; ⟨p. 569⟩such as are the receiuing of euill reports, and speaking euill with two frequent intemperancy, grudging at the paiment of tribute and taxations, euill surmises of the actions of Princes, and the aptness to fauour thēselues in the liberty of doubting, concerning obedience to them in things indifferent.
Thirdly; all good Christians should be persuaded to make conscience of this submission, and to that end they should be at the pains to study this Doctrine, and withal pray to God to direct them and keep them in his fear and obedience herein: and besides, they should be sure that they meddle not with the changers, or with the seditious, Pro. 24.22.
Thirdly; all good Christians should bee perswaded to make conscience of this submission, and to that end they should bee at the paines to studie this Doctrine, and withall pray to God to direct them and keepe them in his feare and obedience herein: and besides, they should be sure that they meddle not with the changers, or with the seditious, Pro. 24.22.
