A17384:2495
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.
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,
But that this point may be more clear, I will set down a Catalogue of inventions of men used for religious ends, and uses without any commandment of God, and that both before the Law, and under the Law, and under the Gospel.
But that this point may bee more cleer, I will set downe a Catalogue of inuentions of men vsed for religious endes, and vses without any commandement of God, and that both before the Law, and vnder the Law, and vnder the Gospell.
First, before the Law we read of these things:
First, before the Law wee read of these things:
The laying of the hand under the thigh in swearing, Genesis 24, &c.
The laying of the hand vnder the thigh in swearing, Genesis 24, &c.
Jacobs pillar erected, as a religious monument, Genesis 28.18.
Iacobs piller erected, as a religious monument, Genesis 28.18.
Secondly, under the Law we read of these instances:
Secondly, vnder the Law wee read of these instances:
The Altar of the two Tribes, and a half, Joshua 22.10. and 27.30.
The Altar of the two Tribes, and a halfe, Iosuah 22.10. and 27.30.
Davids dancing and playing on all sorts of instruments and songs before the Ark, 1. Chron. 13.8. and 15, 16. and 2. Sam. 6.14.
Dauids dancing and playing on all sorts of instruments and songs before the Ark, 1. Chron. 13.8. and 15, 16. and 2. Sam. 6.14.
Davids wearing of a linen Ephod, the garment of the Levites, 1. Chron. 15.27.
Dauids wearing of a linnen Ephod, the garment of the Leuites, 1. Chron. 15.27.
Davids appointing of the offices of the Levites, and his bringing in of the new order of singing men into the Temple, 1. Chron. 24. and 25.
Dauids appointing of the offices of the Leuites, and his bringing in of the newe order of singing men into the Temple, 1. Chron. 24. and 25.
The use of sackcloth and ashes in fasting.
The vse of sackcloth and ashes in fasting.
Solomon built another Altar besides the Altar of the Lord, 2. Chro. 7.7.
Salomon built another Altar besides the Altar of the Lord, 2. Chro. 7.7.
Hezekias kept the Passover at a time not appointed by the Law, and the people kept it seven days longer, 2. Chron. 30.2, 3, 27.
Hezekias kept the Passeouer at a time not appointed by the Law, and the people kept it seuen daies longer, 2. Chron. 30.2, 3, 27.
About the celebration of the Passover it is manifest, that the godly Jews brought in of their own heads, 1. The gesture of sitting, which Christ himself also used. 2. The solemn use of the cup, of which mention is made also, that Christ used it, Luke 22.17.
About the celebration of the Passeouer it is manifest, that the godly Iewes brought in of their own heads, 1. The gesture of sitting, which Christ himselfe also vsed. 2. The solemn vse of the cup, of which mention is made also, that Christ vsed it, Luke 22.17.
