A17384:2457
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.
Sol. God disclaims not the ordinance: for he himself had appointed Jeroboam to be ⟨p. 576⟩King (of whom the Prophet speaketh) but he disclaims the manner or the choice of him as it was done by the Prophet, which chose him in a mutiny and without respect to Gods will.
Sol. God disclaimes not the ordinance: for hee himselfe had appointed Ieroboam to bee ⟨p. 576⟩King (of whome the Prophet speaketh) but hee disclaimes the manner or the choise of him as it was done by the Prophet, which chose him in a mutinie and without respect to Gods will.
Ob. Nimrod was the first that brought in Magistracy, and he is taxed for it in Gen▪ 10.9.
Ob. Nimrod was the first that brought in Magistracy, and hee is taxed for it in Gen▪ 10.9.
Ans. The words are, Nimrod was a mighty hunter before the Lord. Now these words have been interpreted either properly thus: He was a hunter of beasts before the Lord, that is, which beasts he would sacrifice before the Lord, or metaphorically, that he was the first,1 that set up Monarchs of the thraldom, appointing laws and a form of government: and this he did by instinct from God, for the protection of the Church and Common wealth, against the injuries of those that dwelt near them.
Ans. The words are, Nimrod was a mighty hunter before the Lord. Now these words haue beene interpreted either properly thus: Hee was a hunter of beasts before the Lord, that is, which beasts he would sacrifice before the Lord, or metaphorically, that he was the first,1 that set vp Monarches of the thraldome, appointing lawes and a forme of gouernment: and this hee did by instinct from God, for the protection of the Church and Common wealth, against the iniuries of those that dwelt neere them.
Secondly, say that he is in these words condemned, as a hunter, that is a tyrant, as the word is taken, Lament. 3.5. Jerem. 16.16. Ezech. 32.30. &c, and that it is added, Before the Lord, to note, that he did oppress men by manifest violence openly, shaking off all fear even of God himself; yet it follows not, that his power was not of God: the manner of getting it, was evil, but the power was good.
Secondly, say that hee is in these words condemned, as a hunter, that is a tyrant, as the word is taken, Lament. 3.5. Ierem. 16.16. Ezech. 32.30. &c, and that it is added, Before the Lord, to note, that hee did oppresse men by manifest violence openly, shaking off all feare euen of God himselfe; yet it followes not, that his power was not of God: the manner of getting it, was euill, but the power was good.
Thirdly, it will not follow, that Magistracy is evil, or not of God, because it had an ill beginning, if it were granted, that it did begin in Nimrod: For so the translation of Joseph into Egypt, and the Kingdom of Saul, and Jeroboam, &c. should be evil, and not of God: for they had ill beginnings.
Thirdly, it wil not follow, that Magistracy is euil, or not of God, because it had an ill beginning, if it were graunted, that it did begin in Nimrod: For so the translation of Ioseph into Aegypt, and the Kingdome of Saul, and Ieroboam, &c. should bee euill, and not of God: for they had ill beginnings.
But lastly, I answer, that Nimrod was not the first ⟨p. 577⟩beginner of authority, or power, or government, though he were of that kind of governors: For there was a hunter both Ecclesiastical and Civill before: Yea & there were cities in the world before, therefore there must needs be government and governors: Cain built a City, yea and God himself ordained Magistracy after the flood, when he said: By man shall his blood be shed, Genes. 9.6. In short; Nimrod was the author of the Babylonicall tyrannical Monarchy: Not the author of the Magistracy, or civill authority over others.
But lastly, I answer, that Nimrod was not the first ⟨p. 577⟩beginner of authority, or power, or gouernment, though hee were of that kind of gouernours: For there was a hunter both Ecclesiasticall and Ciuill before: Yea & there were citties in the world before, therefore there must needes bee gouernment and gouernours: Cain built a Citty, yea and God himselfe ordayned Magistracy after the floud, when hee said: By man shall his bloud bee shed, Genes. 9.6. In short; Nimrod was the author of the Babylonicall tyrannicall Monarchy: Not the authour of the Magistracy, or ciuill authority ouer others.
Object. Many Kingdoms and officers are gotten by evil means.
Obiect. Many Kingdomes and officers are gotten by euill meanes.
Solut. So many men get goods by usury, or robbery: yet the things are of God.
Solut. So many men get goods by vsurie, or robbery: yet the things are of God.
Object. But we see, that Magistrates are chief, and set up by men.
Obiect. But wee see, that Magistrates are chiefe, and set vp by men.
Solut. So the fruits of the earth are gotten in by the labour and care of men, are they not therefore of God? Ministers are chosen of men: Is not their calling therefore of God? Second causes do not exclude the first.
Solut. So the fruits of the earth are gotten in by the labour and care of men, are they not therefore of God? Ministers are chosen of men: Is not their calling therefore of God? Second causes doe not exclude the first.
To conclude, the Magistracy is the ordinance of men subjectively,1 as it is enjoyed or borne by men,2 and objectively as it is employed amongst men, and in respect of the end, as it is for the good of men.3 But the true word Creation or Ordinance shows,4 it is Gods work, or institution or appointment.
To conclude, the Magistracy is the ordinance of men subiectiuely,1 as it is enioyed or borne by men,2 and obiectiuely as it is imployed amongst men, and in respect of the end, as it is for the good of men.3 But the true word Creation or Ordinance shewes,4 it is Gods work, or institution or appointment.
Secondly, it is to be noted, that we are bound to submit our selves to the ordinances, that is, to the office, or calling, or authority: he doth not ⟨p. 578⟩mention the persons so much as the calling; because oftentimes there is found in the persons vices, and some causes of not obeying: but in such again, we must not consider the person, but the ordinance, or calling it self.
Secondly, it is to bee noted, that wee are bound to submit our selues to the ordinances, that is, to the office, or calling, or authority: hee doth not ⟨p. 578⟩mention the persons so much as the calling; because oftentimes there is found in the persons vices, and some causes of not obeying: but in such againe, wee must not consider the person, but the ordinance, or calling it selfe.
Thirdly, we must submit our selves to their ordinances, that is, to all sorts of Magistrates. Now all Magistrates may be distinguished, either in respect of 1. Jurisdiction, 2. or Religion, 3. or Objects, 4. or Affairs, 5. or Office, 6. or Adjuncts, 7. or Dignity. First, in respect of Jurisdiction: some are superior, that they have none above them but God; as Emperor, King, Dictator, Senate, &c. or inferior, which is appointed by the superior, as are all inferior Governors, and Officers. Secondly, in respect of Religion; some are believers, as David: some infidels, and so are either such as persecute Religion, as Herod, Julian: or tolerate it, as Trajan. Thirdly, in respect of Objects, some are Togati, Governors: some are Armati, Marshall men. Fourthly, in respect of Business, some are Councillors, some Senators, some Judges, &c. Fifthly, in respect of Office, some are [Greek or Hebrew], Law-givers: some are [Greek or Hebrew], Law-keepers, as Justices, and the like. Sixthly, in respect of Adjuncts, some are lawful, and just, and good Magistrates, who come by their power by lawful election or succession, and do exercise it well: others are unlawful, or bad Magistrates, as having, in respect of the manner, attained their places by unlawful means, or do exercise their authority with cruelty or partiality, or the like. Seventhly, in respect of Dignity, ⟨p. 579⟩some have dignity, and not authority; as such as enjoy the titles of Dukes, Earls, Lords, Knights, Esquires, or Gentlemen: Some have Dignity, and Authority also, as such of any of the former kind, or the like, as are likewise called to any office of rule and government, or service: Now we must be subject, not alone to the King or superior, but to governors under them, as the Text shows: We must be subject to Princes that are infidels, as well as to Christian Princes; for such were the Magistrates for the most part, when the Apostles writ: So we must be subject to unworthy, or vicious, or tyrannous Princes, as well as to godly and virtuous, and loving Princes, which the word here translated Ordinance, imports: for it signifies creation, and so Magistracy is a creation in divers respects. First, because God was the author of it, as he was of the world. Secondly, because Magistrates are raised beyond expectation.
Thirdly, wee must submit our selues to their ordinances, that is, to all sorts of Magistrates. Now all Magistrates may bee distinguished, either in respect of 1. Iurisdiction, 2. or Religion, 3. or Obiects, 4. or Affaires, 5. or Office, 6. or Adiuncts, 7. or Dignitie. First, in respect of Iurisdiction: some are superiour, that they haue none aboue them but God; as Emperor, King, Dictator, Senate, &c. or inferiour, which is appointed by the superiour, as are all inferiour Gouernours, and Officers. Secondly, in respect of Religion; some are beleeuers, as Dauid: some infidels, and so are either such as persecute Religion, as Herod, Iulian: or tolerate it, as Traiane. Thirdly, in respect of Obiects, some are Togati, Gouernours: some are Armati, Marshall men. Fourthly, in respect of Businesse, some are Councellors, some Senators, some Iudges, &c. Fiftly, in respect of Office, some are , Law-giuers: some are , Law-keepers, as Iustices, and the like. Sixtly, in respect of Adiuncts, some are lawfull, and iust, and good Magistrates, who come by their power by lawfull election or succession, and doe exercise it well: others are vnlawfull, or bad Magistrates, as hauing, in respect of the manner, attained their places by vnlawfull meanes, or doe exercise their authoritie with cruelty or partiality, or the like. Seuenthly, in respect of Dignity,
Thirdly, because many times God, as a righteous Judge, suffers many men to get into high places of honour and authority, that have no worthiness, or fitness, or stuff in them, more then he would have to rule or furnish it self: even to such Magistrates also must we submit. Only for the last distinction, there is a difference for such as excel only for titles of dignity, and have not authority: we must reverence, and show as civill respect unto them, as belongs to their places: but we are not bound to submit our selves to them by way of obedience; for that is due only to such as have authority, as well as dignity.
Thirdly, because many times God, as a righteous Iudge, suffers many men to get into high places of honour and authority, that haue no worthinesse, or fitnes, or stuffe in them, more then hee would haue to rule or furnish it selfe: euen to such Magistrates also must wee submit. Onely for the last distinction, there is a difference for such as excell onely for titles of dignity, and haue not authority: we must reuerence, and shew as ciuill respect vnto them, as belongs to their places: but wee are not bound to submit our selues to them by way of obedience; for that is due onely to such as haue authority, as well as dignity.
Thus of subjection to Magistrates: subjection to the Laws of Magistrates follows.
Thus of subiection to Magistrates: subiection to the Lawes of Magistrates followes.
