A17384:2430
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.
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.
Yourselves.]
Yourselues.]
These words may note either the manner of our submission, or the matter: the manner, thus, Submit your selves: that is, yield obedience uncompelled, do it of your selves, stay not till you be forced to do it: and so the Apostle should thereby import, that our submission even to men should be performed willingly, and so we should willingly and cheerfully obey their laws, honour and defend their persons, pray for them to God, yield them tribute; yea, we should without murmuring submit our selves to their punishments, yea, cheerfully bear their injuries; and so it removes grudging and force from our submission. But I rather understand the words to note the matter to be submitted, & that is our selves, not our goods only for tribute or custom, but our persons also must be at the Princes service, our very bodies must be submitted ⟨p. 570⟩both to do the labour that belongs to the bearing of any office for the public good, and to the enduring of any punishment, by the laws to be inflicted upon the body, and to the employing of the body and life in defence of the true Religion, and of the Kings person, law, and desire, in war or otherwise. This is manifest by the frequent wars in the old Testament, both required and performed: nor may any say, that Christians in the new Testament are not charged in the business of war; for,
These words may note either the manner of our submission, or the matter: the manner, thus, Submit your selues: that is, yeeld obedience vncompelled, doe it of your selues, stay not till you be forced to doe it: and so the Apostle should therby import, that our submission euen to men should be performed willingly, and so wee should willingly and cheerefully obey their laws, honor and defend their persons, pray for them to God, yeeld them tribute; yea, wee should without murmuring submit our selues to their punishments, yea, cheerfully beare their iniuries; and so it remoues grudging and force from our submission. But I rather vnderstand the words to note the matter to bee submitted, & that is our selues, not our goods only for tribute or custom, but our persons also must be at the Princes seruice, our very bodies must be submitted ⟨p. 570⟩both to doe the labour that belongs to the bearing of any office for the publike good, and to the enduring of any punishment, by the lawes to bee inflicted vpon the bodie, and to the imploying of the body and life in defence of the true Religion, and of the Kings person, law, and desire, in warre or otherwise. This is manifest by the frequent warres in the old Testament, both required and performed: nor may any say, that Christians in the new Testament are not charged in the businesse of warre; for,
First, it was Christ's main intendment to form a spiritual Kingdom to God: he left the state of earthly kingdoms to the condition they were in before.
First, it was Christ's main intendment to forme a spirituall Kingdome to God: hee left the state of earthly kingdomes to the condition they were in before.
Secondly, when the Apostles do in the general require the submission of Christians to their Magistrates, without exception of their obedience in war or otherwise, it is manifest, that they leave them to the laws of nature, and the Laws of God before.
Secondly, when the Apostles doo in the generall require the submission of Christians to their Magistrates, without exception of their obedience in war or otherwise, it is manifest, that they leaue them to the lawes of nature, and the Laws of God before.
Thirdly, even in the new Testament this is implied by John Baptist's answer to the soldiers, Luke 3.14. and the praises of those worthy warriors, Heb. 11.33, 34. (In which place also is a manifest proof for subjection, even in our bodies, to the Sentences of Magistrates, whether just or unjust.) And the Magistrate's sword, Rom. 13.4. is not only a sword of justice upon malefactors in his own Land; but of revenge on the enemies of God, or the Church, or Common-wealth abroad. And for that Saying of our Saviour to Peter, He that taketh ⟨p. 571⟩the sword, shall perish with the sword, Ma. 26.52. it is spoken of him to whom of the Lord it is not delivered, that is, of him that hath not authority from God, as Magistrates have to command others to take the sword: and it was spoken to Peter, a Pastor of souls, Put up again thy sword into his place. That material sword was not for him to use.
Thirdly, euen in the new Testament this is implied by Iohn Baptist's answer to the souldiers, Luke 3.14. and the praises of those worthy warriours, Heb. 11.33, 34. (In which place also is a manifest proof for subiection, euen in our bodies, to the Sentences of Magistrates, whether iust or vniust.) And the Magistrate's sword, Rom. 13.4. is not onely a sword of iustice vpon malefactors in his owne Land; but of reuenge on the enemies of God, or the Church, or Common-wealth abroad. And for that Saying of our Sauiour to Peter, Hee that taketh ⟨p. 571⟩the sword, shal perish with the sword, Ma. 26.52. it is spoken of him to whom of the Lord it is not deliuered, that is, of him that hath not authority from God, as Magistrates haue to command others to take the sword: and it was spoken to Peter, a Pastor of soules, Put vp again thy sword into his place. That materiall sword was not for him to vse.
Thirdly, note, that it is indefinitely propounded, Your selves; that all, of all sorts: no man can be exempted from subjection to Princes. Christians must obey, as well as Pagans; strangers, as well as home-born, while they are within their gates. All the doubt is, whether Church-men are to be subject to secular Princes. The Papists deny it: but we affirm it, and have reason so to do. First, because the precept is general without exception. Secondly, because the Apostle saith, Rom. 13.1. that Every soul must be subject: and therefore if Church-men have souls, they must be subject to the higher Powers. Thirdly, because Princes have executed their authority over Church-men, whereof we have manifest examples in the Word: as, David appointed the orders and offices of the Levites. Solomon put down Abiathar from the Priest-hood. Josiah burned the very bones of the Priests upon their Altars, and also purged the Temple, and restored the Passover. Christ himself was subject to the authority of Princes: he gave tribute, and appeared at their Tribunal. Paul was subject, and appeared before the Magistrates, and used their power when he appealed to Caesar, 2. Thes. 2. fourthly, there is manifest reason for it: for, if Church-men ⟨p. 572⟩be citizens or members of the Common-wealth, then they must be subject to the Rulers & Laws of the Common-wealth. Fifthly, the doctrine of the purest times since the Apostles, is agreeable hereunto: for, Chrysostom, upon the 13 to the Romans, avouches it, that Priests & Monks, yea, Apostles, Evangelists, and Prophets, must be subject to secular Powers. And Bernard reasons out of that place thus: If every soul must be subject, then yours also that are Church-men: who hath excepted you from this All? 1If any man go about to except you, he goes about to deceive you. And Pope Gregory acknowledgeth the Emperor Maurice as Lord of him and the Clergy.
Thirdly, note, that it is indefinitely propounded, Your selues; that all, of all sorts: no man can be exempted from subiection to Princes. Christians must obey, as well as Pagans; strangers, as well as home-born, while they are within their gates. All the doubt is, whether Church-men are to bee subiect to secular Princes. The Papists deny it: but we affirm it, and haue reason so to doo. First, because the precept is general without exception. Secondly, because the Apostle saith,
They object, that the ecclesiastical government is greater than the secular, jure divino: and therefore Church-men ought not to be subject, because the Superior ought not to be subject to the Inferior.
They obiect, that the ecclesiasticall gouernment is greater than the secular, iure diuino: and therefore Church-men ought not to be subiect, because the Superiour ought not to be subiect to the Inferiour.
Ans. The ecclesiastical government is superior to the secular government, and it is inferior to it: it is superior, in respect of the rule over themselves in the things of the Kingdom of heaven, by means appointed of Christ, viz. the Word and Sacraments, &c: but it is inferior, in respect of civill subjection in the obedience or submission that concerns body and goods. The Prince must be subject to the Church in matters of faith and godliness; and the Church, subject to the Prince in matters of this life, and civill subjection. How far Princes have power in cases ecclesiastical, will be showed afterwards.
Ans. The ecclesiasticall gouernment is superiour to the secular gouernment, and it is inferiour to it: it is superiour, in respect of the rule ouer themselues in the things of the Kingdome of heauen, by means appointed of Christ, viz. the Word and Sacraments, &c: but it is inferiour, in respect of ciuill subiection in the obedience or submission that concerns body and goods. The Prince must bee subiect to the Church in matters of faith and godlinesse; and the Church, subiect to the Prince in matters of this life, and ciuill subiection. How far Princes haue power in cases ecclesiasticall, will be shewed afterwards.
They object, that divers Councils do except the Clergy from the Bar and Tribunal of Princes; and divers Popes have discharged the Clergy of such subjection.
They obiect, that diuers Councels doo except the Clergy from the Barre and Tribunall of Princes; and diuers Popes haue discharged the Clergy of such subiection.
Ans. Councils & Popes cannot decree against the Word of God: besides, they judge and determine in their own case; for, what were the Popes or Councils, but Clergy-men? Moreover, the Popes assumed a power to themselves, which was never given them: for, they were so far off from having power to free their Clergy▪ that they had no power to free themselves, 2. Thes. 2.7.
Ans. Councels & Popes cannot decree against the Word of God: besides, they iudge and determine in their owne case; for, what were the Popes or Councels, but Clergy-men? Moreouer, the Popes assumed a power to themselues, which was neuer giuen them: for, they were so farre off from hauing power to free their Clergy▪ that they had no power to free themselues, 2. Thes. 2.7.
