A17384:2529
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.
and afterward, to eat meat sacrificed to idols, swerved from the pattern of that ordinance.
and afterward, to eat meat sacrificed to idols, swarued from the patern of that ordinance.
For the third. It is also manifest, that things that were abused to superstition and idolatry, had notwithstanding a lawful use when their abuse was removed from them.1 As for instance: The Jewish ceremonies, especially Circumcision, were notoriously abused by the perverse Jews, who held very corrupt opinions about them; and yet the Apostle Paul did not make any doubt to use them. Again, the meat sacrificed to idols, when it comes out of the idols temple, is pronounced to be clean, and not polluted, by the Apostle Paul. Be•ides, it is manifest, our Temples, Bells, Chalices, and such ⟨p. 594⟩like, have been abused by idolaters; and yet there is not any question made of the lawful use of them by Divines on either side.
For the third. It is also manifest, that things that were abused to superstition and idolatry, had notwithstanding a lawfull vse when their abuse was remoued from them.1 As for instance: The Iewish ceremonies, especially Circumcision, were notoriously abused by the peruerse Iewes, who held very corrupt opinions about them; and yet the Apostle Paul did not make any doubt to vse them. Again, the meat sacrificed to idols, when it comes out of the idols temple, is pronounced to be clean, and not polluted, by the Apostle Paul. Be•ides, it is manifest, our Temples, Bells, Chalices, and such ⟨p. 594⟩like, haue been abused by idolaters; and yet there is not any question made of the lawful vse of them by Diuines on either side.
That this point may be a little more understood, we must confess, that in the time of Moses Law, whatsoever thing had been upon or about the idol, it was infected and made unclean by the idol: but withal we must understand, that the idol, even in those times, did never pollute all things that were of that sort which were before it: it did pollute that very thing in individuo, not all in specie of the same sort. And further we must now know, that the idol is nothing, and can infect nothing of it self out of the idolaters use; and so, that those laws about pollution of idols, are ceased: for, the Apostle Paul shows, that the very meat that was sacrificed to idols or devils, out of the idols temple, was not polluted, but was lawful to be used: it was not near an execrable thing, as was the Babylonish garment in the time of the Law, in Achan's possession. Jacob erected a Pillar, as a monument that concerned the true God; and yet it is manifest, that the Gentiles have most idolatrously abused themselves in that course of erecting Pillars, Leu. 26.1.
That this point may be a little more vnderstood, we must confesse, that in the time of Moses Law, whatsoeuer thing had been vpon or about the idoll, it was infected and made vnclean by the idol: but withall we must vnderstand, that the idoll, euen in those times, did neuer pollute all things that were of that sort which were before it: it did pollute that very thing in indiuiduo, not all in specie of the same sort. And further wee must now knowe, that the idoll is nothing, and can infect nothing of it self out of the idolaters vse; and so, that those lawes about pollution of idols, are ceased: for, the Apostle Paul shewes, that the very meat that was sacrificed to idols or diuels, out of the idols temple, was not polluted, but was lawfull to bee vsed: it was not neer an execrable thing, as was the Babylonish garment in the time of the Law, in Achan's possession. Iacob erected a Pillar, as a monument that concerned the true God; and yet it is manifest, that the Gentiles haue most idolatrously abused themselues in that course of erecting Pillars, Leu. 26.1.
For the fourth point. Such ceremonies as had signification put upon them, were notwithstanding lawful, as is manifest by the consideration of most of those ceremonies mentioned before; the Altar by Jordan, the Cup used at the Passover, the Cover on the heads of women, and the love-feasts with the holy kiss: and so had all the Jewish ceremonies.
For the fourth point. Such ceremonies as had signification put vpon them, were notwithstanding lawfull, as is manifest by the consideration of most of those ceremonies mentioned before; the Altar by Iordan, the Cup vsed at the Passeouer, the Couer on the heads of women, and the loue-feasts with the holy kisse: and so had all the Iewish ceremonies.
Now for the last thing, which makes things indifferent, with us scandalous: we are not left without witness from the Scriptures in such cases; but that ceremonies, known to be scandalous, were notwithstanding used: for, it is manifest concerning the Jewish ceremonies, that they were scandalous in the usage, to the Gentiles; and in the omitting, to the Jews, Acts 21.21, 22, 27, 28. Gal. 2.3, 9, 12. But, that this point of scandal may be distinctly understood, divers rules are to be considered of.
Now for the last thing, which makes things indifferent, with vs scandalous: we are not left without witnesse from the Scriptures in such cases; but that ceremonies, knowne to bee scandalous, were notwithstanding vsed: for, it is manifest concerning the Iewish ceremonies, that they were scandalous in the vsage, to the Gentiles; and in the omitting, to the Iewes, Acts 21.21, 22, 27, 28. Gal. 2.3, 9, 12. But, that this point of scandall may bee distinctly vnderstood, diuers rules are to be considered of.
First,1 that the angering or bare displeasing of other men, is not the offence or scandal condemned in Scripture, as not only the words in the Original show, but all sound Divines grant. A scandal is a stumbling block, that occasions a man to fall from grace in the profession of it, into sin or error.
First,1 that the angring or bare displeasing of other men, is not the offense or scandall condemned in Scripture, as not onely the words in the Originall shew, but all sound Diuines grant. A scandall is a stumbling block, that occasions a man to fall from grace in the profession of it, into sin or error.
Secondly, that to give offence, by doing any thing which is simply evil in it self (as David did by his adultery and murder) this is, out of all question, abominable.
Secondly, that to giue offense, by dooing any thing which is simply euill in it self (as Dauid did by his adultery and murder) this is, out of all question, abominable.
Thirdly, that the offence of Aliens is to be regarded, that is, we must not do any thing, by which men that are not yet converted, may be hardened from the liking of Religion: and so, offence must not be given either to the Jew▪ or to the Grecian, 1. Cor. 10.31.
Thirdly, that the offense of Alients is to bee regarded, that is, we must not do any thing, by which men that are not yet conuerted, may bee hardned from the liking of Religion: and so, offense must not be giuen either to the Iew▪ or to the Grecian, 1. Cor. 10.31.
Fourthly, that when the authority of the Magistrate or Church hath determined concerning the use of things indifferent, we are not now left free, nor are bound to look at the scandal of particular persons; but must make conscience of it, that we ⟨p. 596⟩offend not the Church, by working a greater hurt or loss to the Church, than the particular hurt of private persons can extend unto. In such cases as this, the Apostle's rule holds: If any man seem to be contentious, we have no such custom, nor the Church of God, 1. Cor. 11.16. And we are bound, in this Text of the Apostle Peter, to obey the humane ordinances of men in authority; from which obligation, other mens offence cannot free us. And the Apostle chargeth us to look to it, that we offend not the Church in prescribed ordinances, and that we be careful not to offend private men in free ceremonies.
Fourthly, that when the authority of the Magistrate or Church hath determined concerning the vse of things indifferent, we are not now left free, nor are bound to look at the scandall of particular persons; but must make conscience of it, that wee ⟨p. 596⟩offend not the Church, by working a greater hurt or losse to the Church, than the particular hurt of priuate persons can extend vnto. In such cases as this, the Apostle's rule holds: If any man seem to be contentious, we haue no such custome, nor the Church of God, 1. Cor. 11.16. And wee are bound, in this Text of the Apostle Peter, to obey the humane ordinances of men in authority; from which obligation, other mens offense cannot free vs. And the Apostle chargeth vs to look to it, that wee offend not the Church in prescribed ordinances, and that wee bee carefull not to offend priuate men in free ceremonies.
Fifthly, that where ceremonies are left free and indifferent, and have no commandment to restrain their use, or enjoin it, there are men to redeem the offence of their brethren with no other price, than the loss of liberty in things indifferent. The Apostle Paul saith, Rather than he will offend his brother, he will never eat flesh while he liveth, 1. Cor. 10.8, 13. He doth not say, He will never preach the Gospel while he liveth, or never receive the Sacraments while he liveth: a necessity lay upon him to preach the Gospel, and to yield to the use of all lawful things to get his liberty, whosoever be offended.
Fiftly, that where ceremonies are left free and indifferent, and haue no commandement to restrain their vse, or enioyne it, there are men to redeem the offense of their brethren with no other price, than the losse of liberty in things indifferent. The Apostle Paul saith, Rather than he will offend his brother, he will neuer eat flesh while he liueth, 1. Cor. 10.8, 13. Hee doth not say, He will neuer preach the Gospell while hee liueth, or neuer receiue the Sacraments while he liueth: a necessity lay vpon him to preach the Gospell, and to yeeld to the vse of all lawfull things to get his libertie, whosoeuer be offended.
Sixthly, that where the person that takes offence, is wilfully ignorant, and by all means avoids instruction, and will not have the patience to be taught, such offence is not to be regarded. Thus our Saviour Christ teacheth confidently his doctrine of eating his flesh, though the Capernaites ⟨p. 597⟩were offended: and some of his Disciples turned Apostates about it, being such persons as would not abide the exposition of his meaning, John 6.52.
Sixtly, that where the person that takes offense, is wilfully ignorant, and by all meanes auoids instruction, and will not haue the patience to bee taught, such offense is not to bee regarded. Thus our Sauiour Christ teacheth confidently his doctrine of eating his flesh, though the Capernaites ⟨p. 597⟩were offended: and some of his Disciples turned Apostates about it, beeing such persons as would not abide the exposition of his meaning, Iohn 6.52.
Seventhly, the like is to be said of such persons as take offence out of envy or malice, as the man in the Parable, that envied Christ's bounty; or the Pharisees, that out of malice were offended at Christ, Mat. 20.15. Mat. 15.14. 1. Pet. 2.8.
Seuenthly, the like is to be said of such persons as take offense out of enuy or malice, as the man in the Parable, that enuied Christ's bounty; or the Pharises, that out of malice were offended at Christ, Mat. 20.15. Mat. 15.14. 1. Pet. 2.8.
Eighthly, that in things that have proved scandalous, yet we are not bound to lose our liberty, till the weak brother declare his offence. Meat sacrificed to idols, was offensive to many in all countries: yet the Apostle's rule is, Eat, and make no question, unless one say, This is meat sacrificed to idols, 1. Cor. 10.25, 28.
Eightthly, that in things that haue proued scandalous, yet wee are not bound to lose our liberty, till the weak brother declare his offense. Meat sacrificed to idols, was offensiue to many in all countries: yet the Apostle's rule is, Eat, and make no question, vnlesse one say, This is meat sacrificed to idols, 1. Cor. 10.25, 28.
Thus of the five things that make things indifferent to become inconvenient, and yet not unlawful. I might add some other things; as, that a man may practise and use such ceremonies for the advancing of the substantial part of God's worship, as he himself hath every where preached against, Acts 22.21. and in some cases hath refused to do, Gal. 2.5, 24. Again, that such inconvenient ceremonies may be imposed upon such persons and Churches as never received them before, Acts 15.19, 28. and 21.25.
Thus of the fiue things that make things indifferent to become inconuenient, and yet not vnlawfull. I might adde some other things; as, that a man may practise and vse such ceremonies for the aduancing of the substantiall part of God's worship, as hee himself hath euery where preached against, Acts 22.21. and in some cases hath refused to doo, Gal. 2.5, 24. Again, that such inconuenient ceremonies may bee imposed vpon such persons and Churches as neuer receiu'd them before, Acts 15.19, 28. and 21.25.
Quest. The last question is, Whether we must submit unto Magistrates, when they command unlawful things?
Quest. The last question is, Whether wee must submit vnto Magistrates, when they command vnlawfull things?
Ans. A great difference is to be put between things commanded by Magistrates, concerning the lawfulness of which was doubt, and such things ⟨p. 598⟩concerning which the Subject is assured, that they are unlawful. It is clear, that if I know the Magistrate commands a thing unlawful, I must not do it, because in that case I am bound to obey God, and not men: but, suspicion or doubting of the lawfulness of things, is no discharge for obedience. It is true, that in things indifferent, which I may do or not do, I must be fully persuaded; and whatsoever is not of faith, is sin: but I suppose, that the Inferior is not discharged from his obedience in any case, but when he knows the Magistrate commands a sin. Infinite confusion would follow in the family, and common-wealth, and Churches, if the conjectures and suspicions of the Inferiors might warrant their refusal of subjection.
Ans. A great difference is to bee put between things commanded by Magistrates, concerning the lawfulnes of which was doubt, and such things ⟨p. 598⟩concerning which the Subiect is assured, that they are vnlawfull. It is clear, that if I knowe the Magistrate commands a thing vnlawfull, I must not doo it, because in that case I am bound to obey God, and not men: but, suspicion or doubting of the lawfulnesse of things, is no discharge for obedience. It is true, that in things indifferent, which I may doo or not doo, I must be fully perswaded; and whatsoeuer is not of faith, is sinne: but I suppose, that the Inferiour is not discharged from his obedience in any case, but when hee knowes the Magistrate commands a sinne. Infinite confusion would follow in the family, and common-wealth, and Churches, if the coniectures and suspicions of the Inferiours might warrant their refusall of subiection.
