A17384:2591
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.
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.1 God is a King immortal by nature, and he is a King immortal by adoption and grace: and besides, the poorest subject, that is a true Christian, entertaineth the King of glory every day, Psal. 24.7, 9.
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
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.
First, this express text, that acknowledgeth the King to be superior, this was the Doctrine in the Apostles times.
First, this expresse text, that acknowledgeth the King to bee superior, this was the Doctrine in the Apostles times.
Secondly, it is more to be noted, that Peter himself, who by the opinion of the Papists had the height of place in the church, that even Peter (I say) is so far from claiming this to himself, that he directs christians to acknowledge supremacy only as the right of Kings, yea and flatly forbids dominion in the Clergy, 1. Pet. 5.5.
Secondly, it is more to be noted, that Peter himselfe, who by the opinion of the Papists had the height of place in the church, that euen Peter (I say) is so far from clayming this to himselfe, that hee directs christians to acknowledge supremacy only as the right of Kings, yea and flatly forbids dominion in the Clergy, 1. Pet. 5.5.
Thirdly, our Saviour Christ at large beats down this primacy, or supremacy in his Apostles and all churchmen, showing that they had not authority, ⟨p. 613⟩as the Kings of the earth had. It must not be so with them, and much less had they authority over the Kings of the earth, Matthew 20.25. Luke 22, 25.
Thirdly, our Sauiour Christ at large beates downe this primacy, or supremacy in his Apostles and all churchmen, shewing that they had not authority, ⟨p. 613⟩as the Kings of the earth had. It must not bee so with them, and much lesse had they authority ouer the Kings of the earth, Mathew 20.25. Luke 22, 25.
Fourthly, every soul must be subject to the higher powers. If every soul, then Churchmen, if they have souls, must be subject, and therefore may not rule, Rom. 13.1.
Fourthly, euery soule must bee subiect to the higher powers. If euery soule, then Churchmen, if they haue soules, must bee subiect, and therefore may not rule, Rom. 13.1.
Fifthly, Christ and the Apostles never claimed any such supremacy, but showed the contrary by their Doctrine and practice.
Fiftly, Christ and the Apostles neuer claymed any such supremacy, but shewed the contrary by their Doctrine and practice.
Sixthly, it is made the express mark of that Man of sin, that he lifts up himself above all that is called God, that is above Magistrates, 2. Thes. 2.
Sixtly, it is made the expresse mark of that Man of sinne, that he lifts vp himselfe aboue all that is called God, that is aboue Magistrates, 2. Thes. 2.
This hath been the constant Doctrine of the ancient Fathers.
This hath beene the constant Doctrine of the ancient Fathers.
Origen Homil. 7. in Isaiah saith, He that is called to a Bishopric, is not called to principality, but to the service of the Church.
Origen Homil. 7. in Isaiah saith, Hee that is called to a Bishoprick, is not called to principality, but to the seruice of the Church.
Tertullian lib. ad Scapul. saith, We reverence the Emperor, as a man second to God, and the only one that is less then God; and also, Tertullian de Ido. Capite 18.
Tertullian lib. ad Scapul. saith, We reuerence the Emperor, as a man second to God, and the onely one that is lesse then God; and also, Tertullian de Ido. Capite 18.
Nazianzen orat. ad subdit. et Imperat. All men must be subject to higher powers.
Nazianzen orat. ad subdit. et Imperat. All men must bee subiect to higher powers.
