A17384:2482
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.
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.
Now that the godly Princes have had power in these and the like cases about Religion, is plain: Moses by the appointment of God gave order to Aaron and the people, in the business of Religion: Joshua appoints circumcision, Josh. 5. proclaims the Law of God, Joshua 8. Renews the covenant with God, Josh. 24. David disposeth of the officers about the tabernacle, 1. Chron. 23. and brings home the ark, 2. King. 6. Solomon dedicated the temple: Asa the king made such a Law as this, that whosoever would not seek the God of Israel, should die: Hezekiah brake down the brazen Serpent, 2. Kings ⟨p. 585⟩18. commanded the Priests to cleanse the Temple, 2. Chro. 29. and to celebrate the Passover, and commanded the Levites to help the Priests, because the Priests were not then clean, 2. Chron. 30. Josiah destroyed the idols, sent his Princes to see to the restoring of the House of God, appointed the Priests to their Ministries in the Temple, &c. 2. Chron. 34. and 35. And whatsoever power the Princes had in the old Testament, the same power Christian Princes have in the new Testament. Many Testimonies might more be added. Solomon deposed Abiathar: Jehoshaphat sent his Princes to see that the Priests and Levites did teach the Law of God in their cities: But these may suffice.
Now that the godly Princes haue had power in these and the like cases about Religion, is plaine: Moses by the appointment of God gaue order to Aaron and the people, in the busines of Religion: Iosuah appointes circumcision,
Quest. But may the Magistrate lawfully make or appoint any orders to bind the subjects about the worship of God?
Quest. But may the Magistrate lawfully make or appoint any orders to bind the subiects about the worship of God?
Ans. The Magistrate may, and ought to determine the circumstances of Gods worship, which are not determined in the Word, he may not appoint any more duties as a worship to God, but as a keeper of the first Table. He may give order for the circumstances in or about the doing of religious duties in the church: as, he may appoint the time, place, and outward form of prayer, administration of the Sacraments, fasting, alms or the like. These things must not be done tumultuously, or confusedly, but in order, and that order the Magistrate may prescribe.
Ans. The Magistrate may, and ought to determine the circumstāces of Gods worship, which are not determined in the Word, hee may not appoint any more duties as a worship to God, but as a keeper of the first Table. Hee may giue order for the circumstances in or about the doing of religious duties in the church: as, he may appoint the time, place, and outward forme of praier, administration of the Sacraments, fasting, almes or the like. These things must not be done tumultuously, or confusedly, but in order, and that order the Magistrate may prescribe.
All actions about Gods worship are of two sorts:1 some differ not from the worship it self, but are things, that God especially looketh at in his ⟨p. 586⟩worship, such as is the purity and sanctity of the heart: some belong to the worship of God, as helps and instruments for the better performing, or declaring of that worship. The first sort of actions must be prescribed only by God: who only can give, what he requires; and of this sort, whatsoever is not commanded, is forbidden: no man may add, or take away, or change in these things. The second, sort are not all of a kind neither. For some are necessary in respect of the being of them;2 as, that there should be Churches, marriages, or that the Sacraments should be administered, &c. and these also must be instituted of God only: but some are contingents, and belong to the manner, how or when, as may best agree to the condition of each particular Church. Now, these last God hath left to the Church, and so to the Christian Magistrate to dispose of, so as God's truth, Christian simplicity, or public edification be not hindered or violated.
All actions about Gods worship are of two sorts:1 some differ not from the worship it selfe, but are things, that God especially looketh at in his ⟨p. 586⟩worship, such as is the purity and sanctity of the heart: some belong to the worship of God, as helpes and instruments for the better performing, or declaring of that worship. The first sort of actions must bee prescribed onely by God: who onely can giue, what hee requires; and of this sort, whatsoeuer is not cōmanded, is forbidden: no man may adde, or take away, or change in these things. The second, sort are not all of a kinde neither. For some are necessary in respect of the being of them;2 as, that there should bee Churches, marriages, or that the Sacraments should bee administred, &c. and these also must bee instituted of God onely: but some are contingents, and belong to the manner, how or when, as may best agree to the condition of each particular Church. Now, these last God hath left to the Church, and so to the Christian Magistrate to dispose of, so as God's truth, Christian simplicity, or publick edification be not hindred or violated.
Quest. But here might some one say, In these things the matter was appointed of God: the Magistrate meddles only with the manner or the circumstances. But may Magistrates, by their own authority, bring into the Church things, that for matter or manner were never appointed by God, and so enjoin their own inventions to be observed by the Subject?
Quest. But heer might some one say, In these things the matter was appointed of God: the Magistrate meddles onely with the manner or the circumstances. But may Magistrates, by their owne authority, bring into the Church things, that for matter or manner were neuer appointed by God, and so enioine their owne inuentions to bee obserued by the Subiect?
Ans. Inventions of men are of diverse sorts: for,
Ans. Inuentions of men are of diuerse sorts: for,
First, some are impious, and contrary to the Word of God in their own nature; such as are, The invocation of Saints, selling of Masses and Indulgences, ⟨p. 587⟩the forbidding of marriage and meats,1 making of Images, consecration of Altars, the use of holy water, prayer for the dead, monastical vows, worship of relics, the exalting of one Bishop to be over all the world, and such like: these may not be commanded: they are the leaven of Pharisees, and will spoil all, and therefore may not be brought-in by any authority.
First, some are impious, and contrary to the Word of God in their owne nature; such as are, The inuocation of Saints, selling of Masses and Indulgences, ⟨p. 587⟩the forbidding of marriage and meats,1 making of Images, consecration of Altars, the vse of holy water, praier for the dead, monasticall vowes, worship of reliques, the exalting of one Bishop to bee ouer all the world, and such like: these may not be commanded: they are the leauen of Pharises, and will spoil all, and therefore may not be brought-in by any authority.
Secondly, other inventions of men there are that concern only things that in their own nature are indifferent, neither commanded nor forbidden of God: in these the Magistrate hath power to command, but yet not an absolute power: for, he may offend in commanding; and Subjects may offend in obeying. And therefore I distinguish thus: If the Magistrate command things indifferent in their own nature to be used, and profess, that he requires them with opinion of worship,1 holiness, or merit, or necessity to salvation, then the Magistrate sins in so commanding, and the Subject sins in obeying: but, if the Magistrate command things to be used which in their own nature are indifferent, and profess to disclaim the opinion of holiness, worship, merit, or necessity, then it is lawful to obey his commandments in such cases. So then, traditions brought-in with an opinion of necessity, &c. are unlawful: but traditions brought-in for order and decorum, are lawful, 1. Cor. 14.40. and this is apparent. For, if God have left the ordering of things indifferent, to men, why may not Magistrates appoint that order? And if Christians may take-in or bring up customs in ⟨p. 588⟩the time of God's worship, why may not the Magistrate do it by his authority? If Christians may make an order for what garments women should wear on their heads in the time of God's worship, why may not the Magistrate make an order, what garments Ministers should wear in the time of God's worship? If subjects may of their own heads appoint a feast of their own making, at the time of God's feast, as they did their love-feasts in the Primitive Church, and withal appointed the action or gesture of kissing one another; why may not the Magistrate by his authority bring in an action or gesture, it being such a gesture as God hath neither commanded nor forbidden? Finally, if in things indifferent, a private man may use things indifferent of his own head, why may he not use them which the Magistrate commands, and when he commands him? and if he may refuse to use some things only because of his own will, why may he not refuse them when the Magistrate forbiddeth him?
Secondly, other inuentions of men there are that concern only things that in their owne nature are indifferent, neither commanded nor forbidden of God: in these the Magistrate hath power to command, but yet not an absolute power: for, he may offend in commanding; and Subiects may offend in obeying. And therefore I distinguish thus: If the Magistrate command things indifferent in their owne nature to be vsed, and professe, that hee requires them with opinion of worship,
