A17384:2569
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.
Thirdly, the Apostle might have respect unto the signification of the word, as unto a word which was most effectual to note the highest dignity among men: For it notes him that is the stay or foundation of the people, or the common-wealth: and though ambitious men sought new titles, as higher; yet the Apostle knew, that this was most majestical and honourable: for the term of Emperor, in the signification of it, may agree to any subordinate rule, who governs or commands other men.
Thirdly, the Apostle might haue respect vnto the signification of the word, as vnto a word which was most effectuall to note the highest dignity among men: For it notes him that is the stay or foundation of the people, or the common-wealth: and though ambitious men sought new titles, as higher; yet the Apostle knew, that this was most maiesticall and honourable: for the tearm of Emperour, in the signification of it, may agree to any subordinate rule, who gouernes or commands other men.
Fourthly, it may be, that the Apostle, knowing the hypocrisy of those Emperors (who only disclaimed the name of Kings, to avoid the hatred of the people; and yet sought the full right of Kings, and so to destroy the liberty of the people) giveth the name they sought in substance, though ⟨p. 605⟩not in term. Where by the way we may note, how hateful hypocrisy is to God,1 and how vain it is. God will unmask even Kings, if they dissemble with him: He that trieth the hearts & reins, judgeth according to truth, and will not be deceived with pretences. Though men durst not charge Caesar to affect the kingdom, yet God dares, and will require at his hands the ambition of his heart: And if God will not bear with dissimulation in Kings, much less will he bear it in meaner men: he hates hypocrisy, and feigned pretences, and painted shows wheresoever he finds it; which should teach us all to labour for a plain and upright heart in all things, to direct our words and carriage, according to the true intent of our hearts. For besides that God will plague men for their dissimulation, which cannot be hid from him: it falls out usually, that such as use dissembling, are perpetually suspected (all their fair pretences notwithstanding) as those Caesars were.
Fourthly, it may bee, that the Apostle, knowing the hypocrisie of those Emperours (who onely disclaimed the name of Kings, to auoid the hatred of the people; and yet sought the full right of Kings, and so to destroy the liberty of the people) giueth the name they sought in substance, though ⟨p. 605⟩not in tearme. Where by the way wee may note, how hatefull hypocrisie is to God,1 and how vaine it is. God will vnmaske euen Kings, if they dissemble with him: He that tryeth the hearts & reines, iudgeth according to truth, and will not bee deceiued with pretences. Though men durst not charge Caesar to affect the kingdom, yet God dares, and will require at his hands the ambition of his heart: And if God will not beare with dissimulation in Kings, much lesse will he beare it in meaner men: hee hates hypocrisie, and fained pretences, and painted showes wheresoeuer hee findes it; which should teach vs all to labour for a plain and vpright heart in all things, to direct our words and carriage, according to the true intent of our hearts. For besides that God will plague men for their dissimulation, which cannot be hid from him: it fals out vsually, that such as vse dissembling, are perpetually suspected (all their faire pretences notwithstanding) as those Caesars were.
Lastly; the Apostle may name Kings, to prevent rebellion in the subjects, which either should fear such as affected the title, or live under such as professed themselves to be Kings, and so the meaning is, that he would have them obey even Kings, how hateful soever naturally that kind of government did seem unto them.
Lastly; the Apostle may name Kings, to preuent rebellion in the subiects, which either should feare such as affected the title, or liue vnder such as professed themselues to bee Kings, and so the meaning is, that hee would haue them obey euen Kings, how hatefull soeuer naturally that kinde of gouernment did seeme vnto them.
It may be that the Apostle mentioneth Kings, as the last kind of government: a Monarchy being in many respects the most excellent form of government; as being such a form of government, as comes nearest to the similitude of God, who is ⟨p. 606⟩not only one in nature, but in government also, and is most agreeable to nature, which doth affect unity, as well in the body politic, as in the body natural. But I let this pass as a question belonging rather to the Politics, then to Divinity, to be discussed at large.
It may bee that the Apostle mentioneth Kings, as the last kinde of gouernment: a Monarchy being in many respects the most excellent forme of gouernment; as being such a form of gouernment, as comes neerest to the similitude of God, who is ⟨p. 606⟩not onely one in nature, but in gouernment also, and is most agreeable to nature, which doth affect vnity, as well in the body politicke, as in the body naturall. But I let this passe as a question belonging rather to the Politickes, then to Diuinity, to be discussed at large.
Thus conjecturally of the reason, why the Apostle useth this term.
Thus coniecturally of the reason, why the Apostle vseth this tearm.
Concerning Kings, I propound these things to be considered of.
First, the Original of Kings.
First, the Originall of Kings.
Secondly, the excellency of Kings: both these tend to work in man the care of obedience to them and their Laws.
Secondly, the excellency of Kings: both these tend to work in man the care of obedience to them and their Lawes.
Thirdly, the indefinite manner of propounding the term; showing, that this submission belongs to all Kings.
Thirdly, the indefinite manner of propounding the tearm; shewing, that this submission belongs to all Kings.
Fourthly, the uses of all.
Fourthly, the vses of all.
1For the first. It is not unprofitable to consider how men came, by degrees, at length to subject themselves to this government of Kings.
1For the first. It is not vnprofitable to consider how men came, by degrees, at length to subiect themselues to this gouernment of Kings.
1First, man, by the instinct of God, and by the nature given him, tends to society: of all creatures, man is unaptest to live alone: mans language shows, that he was made to society: and mans disposition shows, that it likes not any estate that must be removed from the knowledge and conversation of other men. He that can live without society, is either better than a man, as is GOD; or worse than a man, as is a beast.
1First, man, by the instinct of God, and by the nature giuen him, tends to society: of all creatures, man is vnaptest to liue alone: mans language shewes, that he was made to society: and mans disposition shews, that it likes not any estate that must be remoued from the knowledge and conuersation of other men. He that can liue without society, is either better than a man, as is GOD; or worse than a man, as is a beast.
1The first kind of society was economical, a household society: where was, first, a society between ⟨p. 607⟩man and wife; and thence, by propagation, grew the society to a full household, by the coming-in of children and servants. And hence was the first form of government; where the father of the family was the Head and Ruler.
1The first kinde of society was oeconomicall, a houshold society: where was, first, a society between ⟨p. 607⟩man and wife; and thence, by propagation, grew the society to a full houshold, by the comming-in of children and seruants. And hence was the first form of gouernment; where the father of the family was the Head and Ruler.
The second kind of society, was a Village or Town, which contained in it the government of diverse houses or families: and this was occasioned either by increase of posterity, or for prevention of harms, or out of necessity for supply of necessaries. At the first, a Village or Town contained (as is thought) only the several branches of the same family, that is, when men lived so long, such as were descended of their blood, and were ruled by the chief and first of their blood. Afterwards, strangers of other families, that were fewer in number, mingled with them, to avoid the danger of wild beasts, or the injuries of other men: yea,1 one of the words used for a village, is derived from a word that signifies a Fountain; and so importeth, that necessity drew men to dwell together, that so they might enjoy the benefit of nature for water, which in the Countries first-planted, was not universally to be had, but one Well must serve divers households: and so the Springs of water was one cause to bring men to this kind of society, and dwelling together.
The second kinde of society, was a Village or Town, which contained in it the gouernment of diuerse houses or families: and this was occasioned either by increase of posterity, or for preuention of harms, or out of necessity for supply of necessaries. At the first, a Village or Town contained (as is thought) onely the seuerall branches of the same family, that is, when men liued so long, such as were descended of their bloud, and were ruled by the chief and first of their bloud. Afterwards, strangers of other families, that were fewer in number, mingled with them, to auoid the danger of wilde beasts, or the iniuries of other men: yea,1 one of the words vsed for a village, is deriued from a word that signifies a Fountain; and so importeth, that necessity drew men to dwel together, that so they might enioy the benefit of nature for water, which in the Countries first-planted, was not vniuersally to be had, but one Well must serue diuers housholds: and so the Springs of water was one cause to bring men to this kinde of society, and dwelling together.
The third kind of society, was a City; which consisted of the people of many Villages: and into this society, men came both for commodity and necessity: For commodity; as namely, for trades, and the education of children, and the exercise of ⟨p. 608⟩Religion, and the administration of justice; for necessity, that so they might be strengthened against their enemies, and to this end they walled and ditched-about their Cities; as also to keep-in offenders, that they might not flee, and to keep out such as were banished, that they might not return: and in this society, first began the government of Kings. For, from the beginning, it is thought, that every City had a King, as a Monarch to rule and defend it, as appears in Genesis. There was a King of Sodom and Gomorrah: and so every of the other Cities had their different Kings.
The third kinde of society, was a City; which consisted of the people of many Villages: and into this society, men came both for commodity and necessity: For commodity; as namely, for trades, and the education of children, and the exercise of ⟨p. 608⟩Religion, and the administration of iustice; for necessity, that so they might bee strengthened against their enemies, and to this end they walled and ditched-about their Cities; as also to keep-in offenders, that they might not flee, and to keep out such as were banished, that they might not return: and in this society, first began the gouernment of Kings. For, from the beginning, it is thought, that euery City had a King, as a Monarch to rule and defend it, as appears in Genesis. There was a King of Sodome and Gomorrah: and so euery of the other Cities had their different Kings.
Fourthly, when men increased so fast, that one City could not hold the people which lived in it, then began Countries and Provinces: and at length, the whole Nation, consisting of many Cities, became subject to one King: and afterwards, by conquest or marriage, diverse Nations yielded obedience to one King.
Fourthly, when men increased so fast, that one City could not hold the people which liued in it, then beganne Countries and Prouinces: and at length, the whole Nation, consisting of many Cities, became subiect to one King: and afterwards, by conquest or marriage, diuerse Nations yeelded obedience to one King.
