A17384:2550
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.
Hitherto of the things to which they must submit themselves, viz. to every ordinance of man. ⟨p. 600⟩The motive, or manner follows.
Hitherto of the things to which they must submit themselues, viz. to euery ordinance of man. ⟨p. 600⟩The motiue, or manner followes.
For the Lords sake.]
These words do import both the cause, and the manner of submission: they must submit for the Lords sake, and so
These words doe import both the cause, and the manner of submission: they must submit for the Lords sake, and so
First, there are divers things in God, which should move Christians to all possible care of pleasing, and obeying their Magistrates: as, First, Gods and mens Magistrates were ordained of God, and therefore for his sake, that set them up, we should obey them. Secondly, Gods commandments: God hath required our submission, and therefore for the respect of the duty we owe to God, we should obey them. Thirdly, Gods Image: Magistrates are little Gods in the world, they resemble Gods sovereignty, or Majesty, and therefore because they are like God, we should obey them even for so much of the similitude of God, as we may behold in them, or their authority. Fourthly, Gods mercies: we are infinitely bound unto God, and therefore for his sake, even for the love we bear to him, we should do this, which he requireth. Fifthly, Gods glory, God shall get much honour, and his religion will be well-spoken of, if Christians live obediently: and contrariwise, if Christians be not obedient, God may be much dishonoured thereby, and great storms of affliction may be brought upon the Church by the wrath of Princes. Sixthly, the judgements of God, because they must give account to God for their behaviour toward Magistrates, aswell as for their behaviour towards God himself.
First, there are diuers things in God, which should moue Christians to all possible care of pleasing, and obeying their Magistrates: as, First, Gods and mens Magistrates were ordained of God, and therefore for his sake, that set them vp, we should obey them. Secondly, Gods commandements: God hath required our submission, and therefore for the respect of the duty wee owe to God, wee should obey them. Thirdly, Gods Image: Magistrates are little Gods in the world, they resemble Gods soueraignty, or Maiesty, and therefore because they are like God, wee should obey them euen for so much of the similitude of God, as wee may behold in them, or their authority. Fourthly, Gods mercies: wee are infinitely bound vnto God, and therefore for his sake, euen for the loue wee beare to him, wee should doe this, which hee requireth. Fiftly, Gods glory, God shall get much honour, and his religion will bee well-spoken of, if Christians liue obediently: and contrariwise, if Christians bee not obedient, God may bee much dishonored thereby, and great stormes of affliction may bee brought vpon the Church by the wrath of Princes. Sixtly, the iudgements of God, because they must giue account to God for their behauiour toward Magistrates, aswell as for their behauiour towards God himselfe.
Secondly, these words may note the manner of obedience: we must obey Princes for Gods sake, not only for conscience sake, but even as if we did obey God himself, and with a due respect unto God: and so it may make also a limitation: we must so obey man, as we still have respect unto God, so as nothing be done against the Word, or pleasure of God.
Secondly, these words may note the manner of obedience: wee must obey Princes for Gods sake, not onely for conscience sake, but euen as if wee did obey God himselfe, and with a due respect vnto God: and so it may make also a limitation: wee must so obey man, as wee still haue respect vnto God, so as nothing be done against the Word, or pleasure of God.
Use. The use should be therefore for instruction, to teach us to look carefully to our selves in our submission, and so to obey,
Vse. The vse should bee therefore for instruction, to teach vs to looke carefully to our selues in our submission, and so to obey,
First, from the hart, because God is entitled to this service.
First, from the hart, because God is intituled to this seruice.
Secondly, with fear, because God will be an avenger of disobedience, and resisting of the powers.
Secondly, with feare, because God will bee an auenger of disobedience, and resisting of the powers.
Thirdly, though our subjection should be to our loss, or discredit, or danger, or hurt any way; yet, for the Lords sake we should do it. There is motive enough in God, though there were not worthiness in the Magistrate, or recompense to us.
Thirdly, though our subiection should bee to our losse, or discredit, or danger, or hurt any way; yet, for the Lords sake wee should doe it. There is motiue enough in God, though there were not worthines in the Magistrate, or recompence to vs.
Again, it serves to show the hatefulness of the transgressors, that resist the power, and will not make conscience of it to submit themselves to the ordinances of Magistrates. For this is to resist God himself, this is [Greek or Hebrew]: and God will certainly be a revenger of this disobedience, it being his own cause, as well as the Magistrates.
Againe, it serues to shew the hatefulnes of the transgressors, that resist the power, and will not make conscience of it to submit themselues to the ordinances of Magistrates. For this is to resist God himselfe, this is 〈non-Latin alphabet〉: and God will certainly bee a reuenger of this disobedience, it being his owne cause, as well as the Magistrates.
Besides, it serves to inform us concerning the admirable power and wisdom of God, in effecting the subjection of man to authority of Magistrates: all men naturally affect to excel, and ⟨p. 602⟩like not superiority in other men; and besides it is needful, that one man should govern and keep in order millions of men, disposed as before. Now this well points at the cause of this order and subjection, which is the respect of God. God naturally hath planted in the hearts of men a fear to rebel or disobey, even for fear of God himself, more then Princes: and besides, God hath made man to see by experience, that he doth defend the persons and rights of Kings, by revenging the disobedience of men: this natural conscience keeps under natural men. Now though the Apostle would have godly men to obey for the same reason, yet it is upon a higher ground: for godly men are instructed by the Word of God to obey Princes; yea, herein differs the obedience of the godly from the wicked, that the godly man obeys for the mere love he bears to God; and the wicked, only for fear of vengeance from God: so both obey for a higher reason then the respect of Princes themselves, even for the Lords sake: the one for the love of God, and the care of his glory; the other, for fear of his punishments and judgements.
Besides, it serues to informe vs concerning the admirable power and wisdome of God, in effecting the subiection of man to authority of Magistrates: all men naturally affect to excell, and ⟨p. 602⟩like not superiority in other men; and besides it is needfull, that one man should gouerne and keepe in order millions of men, disposed as before. Now this well points at the cause of this order and subiection, which is the respect of God. God naturally hath planted in the hearts of men a feare to rebell or disobey, euen for fear of God himself, more then Princes: and besides, God hath made man to see by experience, that hee doth defend the persons and rights of Kings, by reuenging the disobedience of men: this naturall conscience keepes vnder naturall men. Now though the Apostle would haue godly men to obey for the same reason, yet it is vpon a higher ground: for godly men are instructed by the Word of God to obey Princes; yea, herein differs the obedience of the godly from the wicked, that the godly man obeyes for the meere loue hee beares to God; and the wicked, onely for feare of vengeance from God: so both obey for a higher reason then the respect of Princes themselues, euen for the Lords sake: the one for the loue of God, and the care of his glory; the other, for feare of his punishments and iudgements.
Lastly, it shows, men must so acknowledge the glory of Princes, as that especially we have respect unto the glory of God, who is King of Kings: we must obey Kings in the land, so as God be not disobeyed.
Lastly, it shewes, men must so acknowledge the glory of Princes, as that especially we haue respect vnto the glory of God, who is King of Kings: we must obey Kings in the land, so as God be not disobeyed.
Thus of the Proposition, the Exposition follows.
Thus of the Proposition, the Exposition followes.
The Apostle labours to clear this doctrine from ⟨p. 603⟩divers scruples might be conceived by Christians, whether they arise from the diversity of the sorts of Magistrates, or from their sovereignty. For the sorts; he shows they must obey Magistrates of all sorts, both superior, and inferior; the highest, and those which are subordinate to them, both Kings and Governors also for their sovereignty. He teacheth them to observe the supremacy of Kings and Monarchs.
The Apostle labours to cleare this doctrine from ⟨p. 603⟩diuers scruples might be conceiued by Christians, whether they arise from the diuersitie of the sorts of Magistrates, or from their soueraignety. For the sorts; he shews they must obey Magistrates of all sorts, both superior, and inferior; the highest, and those which are subordinate to them, both Kings and Gouernors also for their soueraignety. Hee teacheth them to obserue the supremacy of Kings and Monarchs.
In general, we may learn from the Apostles care, to prevent mistaking herein; that he accounts it a pernicious thing, to err about the authority of Princes, and their Governors: and experience shows it to be pernicious sometimes to the persons of Kings, who are often by treason murdered, upon wicked and erroneous grounds; and sometimes to the subjects, who draw upon themselves not only fearful sins, but miserable punishment also, by erring herein: sometimes it is pernicious to religion it self, and religious causes, giving not only scandal, but procuring desolation in the Churches through errors: sometimes on the left hand, and sometimes on the right hand.
In generall, wee may learne from the Apostles care, to preuent mistaking herein; that he accounts it a pernicious thing, to erre about the authority of Princes, and their Gouernours: and experience shewes it to bee pernicious sometimes to the persons of Kings, who are often by treason murthered, vpon wicked and erroneous grounds; and sometimes to the subiects, who drawe vpon themselues not onely fearefull sinnes, but miserable punishment also, by erring herein: somtimes it is pernicious to religion it selfe, and religious causes, giuing not onely scandall, but procuring desolation in the Churches through errors: somtimes on the left hand, and sometimes on the right hand.
Whether to the King.]
