A17384:2474
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.
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.
These things they cannot do, that is, they have no power nor authority to meddle in them: as,
These things they cannot do, that is, they haue no power nor authority to meddle in them: as,
1First, the civill Magistrate hath no power nor authority to execute the office of the Church-Minister: he may not preach in the Church, or administer the Sacraments, or execute the censures of ⟨p. 583⟩the Church, Heb. 5.5. 1. Cor. 7.10. The presumption of Jeroboam and Uzziah herein was punished, 1. Kings 13. 2. Chron. 26.
1First, the ciuill Magistrate hath no power nor authority to execute the office of the Church-Minister: he may not preach in the Church, or administer the Sacraments, or execute the censures of ⟨p. 583⟩the Church, Heb. 5.5. 1. Cor. 7.10. The presumption of Ieroboam and Vzziah heerin was punished, 1. Kings 13. 2. Chron. 26.
Secondly, he hath no power to make laws that shall bind men to believe his devices, as matters of faith and doctrine: for, these things depend upon the will of God, not of Princes.
Secondly, he hath no power to make lawes that shall binde men to beleeue his deuices, as matters of faith and doctrine: for, these things depend vpon the will of God, not of Princes.
Thirdly, he hath not power to bring-in any idolatrous service into the Church, as a part of God's worship, Isaiah 29.13. Mat. 15.19. And therefore Jeroboam was condemned for the Calves; and Ahab, for Baal; and Ahaz, for the Altar of Damascus; and all the kings, for the high places.
Thirdly, he hath not power to bring-in any idolatrous seruice into the Church, as a part of God's worship, Esay 29.13. Mat. 15.19. And therefore Ieroboam was condemned for the Calues; and Ahab, for Baal; and Ahaz, for the Altar of Damascus; and all the kings, for the high places.
Fourthly, he hath no power to set-up a Ministry in the Church, that, for the substance of the calling, was not instituted by Christ, Ephes. 4.11, 12. Heb. 5.5. All Ministers of the Gospel have their mission from Christ.
Fourthly, he hath no power to set-vp a Ministery in the Church, that, for the substance of the calling, was not instituted by Christ, Ephes. 4.11, 12. Heb. 5.5. All Ministers of the Gospell haue their mission from Christ.
Thus of what they cannot do:1 what they can and ought to do, follows. For, it is certain, that in many things the Magistrates authority may and ought to be extended in spiritual things for the good of the Subject: and therefore, in respect of Religion, they are said to be nursing fathers and nursing mothers. The Apostle saith, Rom. 13.5, of the Magistrate, He is the Minister of God for thy good. Now, the good of the Subject is not only a civill good, done civilly; but done spiritually, a spiritual good, which is the greatest good of the Subject, and therefore to be most sought for by the Prince. And as in respect of their civill good he must provide, that justice may flourish in the ⟨p. 584⟩Common-wealth: so in respect of their spiritual good, he must provide, that Religion may flourish in the Church: and to this end,
Thus of what they cannot doo:1 what they can and ought to doo, follows. For, it is certain, that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the Subiect: and therefore, in respect of Religion, they are said to bee nursing fathers and nursing mothers. The Apostle saith, Rom. 13.5, of the Magistrate, Hee is the Minister of God for thy good. Now, the good of the Subiect is not onely a ciuill good, done ciuilly; but done spiritually, a spirituall good, which is the greatest good of the Subiect, and therefore to bee most sought for by the Prince. And as in respect of their ciuill good hee must prouide, that iustice may flourish in the ⟨p. 584⟩Common-wealth: so in respect of their spirituall good, he must prouide, that Religion may flourish in the Church: and to this end,
First, he may, and ought by his laws to enjoin the profession of the true Religion, and the confession of faith according to the Word of God.
First, he may, and ought by his lawes to enioyne the profession of the true Religion, and the confession of faith according to the Word of God.
Secondly, he may, and ought to provide to the uttermost of his power, that the Churches may be furnished with able Ministers, and that they likewise may have power to call and ordain other Ministers, and dispose, or depose, as may be best for the good of the Church.
Secondly, he may, and ought to prouide to the vttermost of his power, that the Churches may be furnished with able Ministers, and that they likewise may haue power to call and ordaine other Ministers, and dispose, or depose, as may bee best for the good of the Church.
Thirdly, he may, and ought to provide by his Laws, and order, that the Word of God may be sincerely and purely taught, and the Sacraments rightly administered, and the censures of the Church executed according to the Word.
Thirdly, hee may, and ought to prouide by his Lawes, and order, that the Word of God may be sincerely and purely taught, and the Sacraments rightly administred, and the censures of the Church executed according to the Word.
Fourthly, he may, and ought by his Laws to forbid, and accordingly to punish blasphemies, heresies, Idolatry, Sacrilege, and the like.
Fourthly, hee may, and ought by his Lawes to forbid, and accordingly to punish blasphemies, heresies, Idolatry, Sacriledge, and the like.
