A17384:2581
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.
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.
Now, the ends why humane societies became subject to Kings and to superior Powers, were the Common-weal, and the benefit of the people so united: for, power was given to Kings, that so men might be protected in the practice of virtue, that peace might be preserved among the Inhabitants, that the common privileges might be maintained, that courses for raising of riches & trades, might be held. Each man did look to his own wealth: but the King was to look-to the Common-wealth.
Now, the ends why humane societies became subiect to Kings and to superior Powers, were the Common-weal, and the benefit of the people so vnited: for, power was giuen to Kings, that so men might be protected in the practice of vertue, that peace might be preserued among the Inhabitants, that the common priuiledges might be maintained, that courses for raising of riches & trades, might bee held. Each man did look to his owne wealth: but the King was to look-to the Common-wealth.
And thus much of the Original of Kings. Their excellency above other men, follows.
And thus much of the Originall of Kings. Their excellency aboue other men, follows.
Secondly, it must needs appear, that Kings are of all men most excellent,1 in respect of their outward condition and calling; 1. Because God himself was a King, and is delighted to rank himself among men of that degree. 2. Because their creation is from God: they are a special sort of men, raised in a peculiar manner to their places by God; who pleads it as his glory, that Kings reign by him, Pro. 8. Romans 13. 3. Because God hath communicated to kings the Image of his own Majesty, and printed in the natures of men a natural form of Kings, as the Vice-gerents to God himself. 4. Because a divine sentence is in the mouth of the King, as Solomon saith: their judgement is God's judgement: and God would have the people to believe, that what they say in judgement, God himself saith it. 5. Because they have a power above all other men; of which, when I come to treat of the word Superior. 6. Because they take accounts of all other men, but give accounts only to God. 7. Because they have the treasure of honour: they give all the honour which is possessed by any of their Subjects, and so do they all offices of honour and government in their Dominions. 8. Because they are the Basis, or the foundation, or stay of all their Subjects; who are maintained in Religion, Justice and Peace, by their means.
Secondly, it must needs appear, that Kings are of all men most excellent,1 in respect of their outward condition and calling; 1. Because God himself was a King, and is delighted to rank himself among men of that degree. 2. Because their creation is from God: they are a speciall sort of men, raised in a peculiar manner to their places by God; who pleads it as his glory, that Kings raign by him, Pro. 8. Romans 13. 3. Because God hath communicated to kings the Image of his owne Maiesty, and printed in the natures of men a naturall forme of Kings, as the Vice-gerents to God himself. 4. Because a diuine sentence is in the mouth of the King, as Salomon saith: their iudgement is God's iudgement: and God would haue the people to beleeue, that what they say in iudgement, God himself saith it. 5. Because they haue a power aboue all other men; of which, when I come to treat of the word Superiour. 6. Because they take accounts of all other men, but giue accounts onely to God. 7. Because they haue the treasure of honor: they giue all the honour which is possessed by any of their Subiects, and so doo they all offices of honour and gouernment in their Dominions. 8. Because they are the Basis, or the foundation, or stay of all their Subiects; who are maintained in Religion, Iustice and Peace, by their means.
And thus of their excellency.
Thirdly, it is to be noted, that the word is set down indefinitely: and so it shows, that this honour belongeth to all Kings in the substance of it, whether he be a King of one City, or many; whether he be a Jew or Gentile, a Christian or Pagan, Heretical or Orthodoxall, Caesar or Herod, young or old, virtuous or vicious.
Thirdly, it is to bee noted, that the word is set down indefinitely: and so it shewes, that this honour belongeth to all Kings in the substance of it, whether he be a King of one City, or many; whether he be a Iew or Gentile, a Christian or Pagan, Hereticall or Orthodoxall, Caesar or Herod, young or old, vertuous or vitious.
Use. Fourthly, the use should be therefore from hence, to enforce upon our hearts an increase of care and conscience, in acknowledging the honour and right of Kings, and in loyal and sincere observance and obedience to their Laws. It should not seem grievous to men to be held under the yoke of obedience, and to be subject to others that are but men as well as themselves.
Vse. Fourthly, the vse should be therefore from hence, to inforce vpon our hearts an increase of care and conscience, in acknowledging the honor and right of Kings, and in loyall and sincere obseruance and obedience to their Lawes. It should not seem grieuous to men to bee held vnder the yoke of obedience, and to be subiect to others that are but men as well as themselues.
There are many things may encourage the harts of Subjects, without grievance to bear the superiority of Princes, and not to be discontented: for, First, Kings have nothing but what they have received. Secondly, if Kings do wrong, they must give account to God for all the wrongs that they have done. Thirdly, God hath charged Princes to be careful of their Subjects: he hath given them laws, though they be Kings. Fourthly, Princes Subjects are first bound to God: and therefore they are not tied to Princes in any thing contrary to God's Word. Fifthly, though the outward man be subjected to the power of Princes, yet their consciences are free: in spirit they are subject only to the God of spirits. ⟨p. 611⟩Sixthly, the hearts of Kings are in the hands of the Lord, and he turneth them as he pleaseth, Proverbs 21. Seventhly, though God hath set up Kings, yet he hath not put down himself: but he ruleth in all these things: he is King of heaven, Daniel 4.34. and he is King of all the earth, Psalm 47.8. He is a King immortal, 1. Tim. 1.12. Eighthly, whereas thousands of subjects cannot attain to the fight of the King, nor obtain any particular suite from him, nor can the King provide for them in particular: yet may they go to God and Jesus Christ, who is King of righteousness and peace, they may get great suites in heaven, and shall be provided for in all needful things, Psalm 23.1. and 5.3, and 48.15. and 74.12. and 80.2. Isaiah 49.10. Mat. 2.6. Revel. 7.17. Lastly, though they be subjects now in respect of earthly Princes: yet in respect of God they are anointed to be Kings themselves, and shall receive a Kingdom, better then all the Kingdoms of the earth: The Princes of this world are but mortal Kings: but every godly man is a King immortal, he partakes the title of God himself.
As superior. [[Greek or Hebrew].]
As superior. [〈non-Latin alphabet〉.]
The word signifieth one, that hath above the havings of other men: and so the King hath more then all his subjects, not only in matter of maintenance, ⟨p. 612⟩but also in matter of authority and supremacy: this his having in supremacy is here meant.
The word signifieth one, that hath aboue the hauings of other men: and so the King hath more then all his subiects, not onely in matter of maintenance, ⟨p. 612⟩but also in matter of authority and supremacy: this his hauing in supremacy is heere meant.
That the King is supreme, is so manifest by this text, as it needs no proof: Princes are called therefore in the Old Testament, Heads of the Tribes, or of the people: to signify, that they were not only higher in place, but had sovereign and supreme authority over all the people.
That the King is supreme, is so manifest by this text, as it needs no proofe: Princes are called therfore in the Old Testament, Heads of the Tribes, or of the people: to signifie, that they were not onely higher in place, but had soueraigne and supreme authority ouer all the people.
This supremacy of Kings gives them authority in all causes both ecclesiastical and civill, and over all persons, Churchm-en, as well as Lay-men, as hath been proved at large before in the former parts of this verse.
This supremacy of Kings giues them authority in all causes both ecclesiasticall and ciuill, and ouer all persons, Churchm-en, as well as Lay-men, as hath beene proued at large before in the former parts of this verse.
The use is therefore to confute the damnable pleadings of the Popes of Rome, & their adherents, that claim to have the right of supremacy above the Kings and Princes of the world. There are divers manifest arguments to overthrow the supremacy of the Pope.
The vse is therefore to confute the damnable pleadings of the Popes of Rome, & their adherents, that claime to haue the right of supremacy aboue the Kings and Princes of the world. There are diuers manifest arguments to ouerthrowe the supremacy of the Pope.
There are many things may encourage the harts of Subiects, without grieuance to bear the superiority of Princes, and not to be discontented: for, First, Kings haue nothing but what they haue receiued. Secondly, if Kings doo wrong, they must giue account to God for all the wrongs that they haue done. Thirdly, God hath charged Princes to be carefull of their Subiects: hee hath giuen them lawes, though they be Kings. Fourthly, Princes Subiects are first bound to God: and therefore they are not tied to Princes in any thing contrary to God's Word. Fiftly, though the outward man be subiected to the power of Princes, yet their consciences are free: in spirit they are subiect onely to the God of spirits. ⟨p. 611⟩Sixtly, the hearts of Kings are in the hands of the Lord, and hee turneth them as hee pleaseth, Prouerbs 21. Seuenthly, though God hath set vp Kings, yet he hath not put down himself: but hee ruleth in all these things: hee is King of heauen, Daniel 4.34. and he is King of all the earth, Psalm 47.8. He is a King immortall, 1. Tim. 1.12. Eightthly, whereas thousands of subiects cannot attaine to the fight of the King, nor obtaine any particular suite from him, nor can the King prouide for them in particular: yet may they goe to God and Iesus Christ, who is King of righteousnes and peace, they may get great suites in heauen, and shall bee prouided for in all needfull things, Psalme 23.1. and 5.3, and 48.15. and 74.12. and 80.2. Esay 49.10. Mat. 2.6. Reuel. 7.17. Lastly, though they bee subiects now in respect of earthly Princes: yet in respect of God they are anointed to bee Kings themselues, and shall receiue a Kingdome, better then all the Kingdomes of the earth: The Princes of this world are but mortall Kings: but euery godly man is a King immortall, hee partakes the title of God himselfe.1 God is a King immortal by nature, and he is a King immortall by adoption and grace: and besides, the poorest subiect, that is a true Christian, intertaineth the King of glory euery day, Psal. 24.7, 9.
