A17384:2464
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. 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.
Concerning the laws and ordinances of Magistrates, two things may hence be gathered.
Concerning the lawes and ordinances of Magistrates, two things may hence be gathered.
First, that we must subject our selves to such laws and ordinances as men that are in authority do make: we are bound to this subjection, even to mens laws: that we are bound, the very words of the Text prove: howsoever, or in what respect we are bound, is to be distinctly considered. For, mans laws do not bind as God's Laws do: for, God's Laws do bind not only the outward man, but the inward man also, even the very consciences, more distinctly and particularly. The laws of men bind only the outward man properly: for, God reserveth the conscience of man only to his own command. Now, whereas the Apostle saith, Rom. 13.5. We must obey Magistrates not only for fear, but for conscience, it is thus to be understood: First, that men are not only driven to obedience of Magistrates for fear of punishment, but even by their own conscience, ever testifying, that they ought to obey them. Secondly, that the conscience is bound to obey Magistrates by the virtue of God's Commandment, that requires this obedience of men, not simply in respect of the laws of men.
First, that wee must subiect our selues to such lawes and ordinances as men that are in authority doo make: we are bound to this subiection, euen to mens lawes: that we are bound, the very words of the Text proue: howsoeuer, or in what respect we are bound, is to be distinctly considered. For, mans lawes doo not binde as God's Lawes doo: for, God's Lawes do binde not onely the outward man, but the inward man also, euen the very consciences, more distinctly and particularly. The lawes of men binde onely the outward man properly: for, God reserueth the conscience of man onely to his owne command. Now, whereas the Apostle saith, Rom. 13.5. We must obey Magistrates not onely for feare, but for conscience, it is thus to be vnderstood: First, that men are not onely driuen to obedience of Magistrates for feare of punishment, but euen by their owne conscience, euer testifying, that they ought to obey them. Secondly, that the conscience is bound to obey Magistrates by the vertue of God's Commandement, that requires this obedience of men, not simply in respect of the lawes of men.
Secondly, that we are bound to obey every ordinance of man, that is, all sorts of laws made by men. This needs explication: for, it is evident by divers examples in Scripture, of godly men that have refused to obey in some cases: and the Apostles ⟨p. 581⟩have left a rule, Acts 5, that in some cases it is better to obey God, than man. And therefore I would consider of it distinctly, in what things they have no authority to command, and in what things they have authority.
Secondly, that we are bound to obey euery ordinance of man, that is, all sorts of lawes made by men. This needs explication: for, it is euident by diuers examples in Scripture, of godly men that haue refused to obey in some cases: and the Apostles ⟨p. 581⟩haue left a rule, Acts 5, that in some cases it is better to obey God, than man. And therefore I would consider of it distinctly, in what things they haue no authority to command, and in what things they haue authority.
For the first. In some cases Magistrates have not authority: and if they do command, we are not bound to obey. For, every Magistrate stands bound himself to look to it,1 that he transgress not in these cases: He is bound to the law of nature, as he is a man; and to the Law of God, as he is a Christian; and to the fundamental Laws of the Kingdom, as he is a Prince or Magistrate: so that he must make no laws or ordinances against any of these Laws, especially he may command nothing forbidden in God's Word, nor forbid any thing that is commanded in God's Word: some instances will be given afterwards.
For the first. In some cases Magistrates haue not authority: and if they doo command, wee are not bound to obey. For, euery Magistrate stands bound himself to look to it,1 that he transgress not in these cases: He is bound to the law of nature, as he is a man; and to the Law of God, as he is a Christian; and to the fundamentall Lawes of the Kingdome, as he is a Prince or Magistrate: so that hee must make no lawes or ordinances against any of these Lawes, especially he may command nothing forbidden in God's Word, nor forbid any thing that is commanded in God's Word: some instances will be giuen afterwards.
For the second.1 In what things they may make laws, there is no question in these cases I now maintain: as, If they make laws in mere civill things for the good of the Common wealth, there is no doubt but we must obey: the express words of the Text require our submission; and so, if they make laws to enjoin their subjection to do such things as are commanded by God in Scripture, or to forbid the doing of such things as are expressly condemned in God's Word.
For the second.1 In what things they may make lawes, there is no question in these cases I now maintain: as, If they make lawes in meere ciuill things for the good of the Common wealth, there is no doubt but we must obey: the expresse words of the Text require our submission; and so, if they make lawes to enioyne their subiection to do such things as are commanded by God in Scripture, or to forbid the dooing of such things as are expresly condemned in God's Word.
There are other cases that have been by men of diseased minds doubted of: but yet submission is by the Word of God required in them, as well as in other cases. For instance: Men ought to submit ⟨p. 582⟩themselves in these cases following; as first, in civill things, if mens laws be in some sort injurious, as in matter of mens goods. A Prince makes laws, to lay too heavy taxations upon the subject, yet the Subject must submit: and therefore the ten Tribes did sinfully, to refuse Rehoboam, and rebel against him for that reason. If any object, that Naboth did not yield to Ahab when he desired his Vineyard; I answer, first, that some difference must be put between the occasions of Princes, I mean their desires, and their laws: the inordinate desires of Princes are not always necessary to be fulfilled. Secondly, Naboth was tied by the Law of God, to keep his inheritance: for, God had tied every man to keep his ancient inheritance, and to marry within his Tribe, that so it might be clearly manifest, of what stock the Messiah should come, Leu. 25.23. Num. 36.7, 9. But this was an ordinance peculiar to the Jewish government.
There are other cases that haue been by men of diseased mindes doubted of: but yet submission is by the Word of God required in them, as well as in other cases. For instance: Men ought to submit ⟨p. 582⟩themselues in these cases following; as first, in ciuill things, if mens lawes bee in some sort iniurious, as in matter of mens goods. A Prince makes lawes, to lay too heauy taxations vpon the subiect, yet the Subiect must submit: and therfore the ten Tribes did sinfully, to refuse Rehoboam, and rebell against him for that reason. If any obiect, that Naboth did not yeeld to Ahab when hee desired his Vineyard; I answer, first, that some difference must be put between the occasions of Princes, I meane their desires, and their lawes: the inordinate desires of Princes are not alwaies necessary to bee fulfilled. Secondly, Naboth was tied by the Law of God, to keep his inheritance: for, God had tied euery man to keep his antient inheritance, and to marry within his Tribe, that so it might be cleerly manifest, of what stock the Messias should come,
Secondly, in Church-matters the Magistrate may command: and the Subjects must obey. Now, because many questions are moved about the Magistrates authority in Church-affairs, and about Church-men, therefore I will here proceed distinctly, and show first, what they cannot do about Religion; and then, what they may do.
Secondly, in Church-matters the Magistrate may command: and the Subiects must obey. Now, because many questions are moued about the Magistrates authority in Church-affairs, and about Church-men, therefore I will heer proceed distinctly, and shew first, what they cannot do about Religion; and then, what they may doo.
