A17384:2539
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.
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.
Secondly, though I must in things unlawful refuse to obey, yet I must look to the manner of refusal: I must take heed, that I be not guilty of that sin of speaking evil of dignities, 2. Pet. 2. Jude. Which prohibition was given them when the Magistrates were wicked men, and did command unlawful things.
Secondly, though I must in things vnlawfull refuse to obey, yet I must look to the manner of refusall: I must take heed, that I bee not guilty of that sinne of speaking euill of dignities, 2. Pet. 2. Iude. Which prohibition was giuen them when the Magistrates were wicked men, and did command vnlawfull things.
Thus of the doctrine and explication of these things that concern mans ordinances, and their authority in the extent of them. The uses follow.
Thus of the doctrine and explication of these things that concerne mans ordinances, and their authority in the extent of them. The vses follow.
Use. The use may be for reproof; and so, both of those that offend in the excess, and of those that offend in the defect.
Vse. The vse may bee for reproof; and so, both of those that offend in the excesse, and of those that offend in the defect.
First, some men attribute too much to the ordinances of men, and that divers ways: as, when they account mens ordinances, in the observation ⟨p. 599⟩of them, to be a worship to God, or to be meritorious, or to be necessary to salvation, or in themselves simply to bind consciences: and also when more care is had for the keeping of mens ordinances, then of Gods commandments: or when Gods service is hindered, or transgressed, or neglected for mens traditions.
First, some men attribute too much to the ordinances of men, and that diuers waies: as, when they account mens ordinances, in the obseruation ⟨p. 599⟩of them, to be a worship to God, or to bee meritorious, or to bee necessary to saluation, or in themselues simply to binde consciences: and also when more care is had for the keeping of mens ordinances, then of Gods commandements: or when Gods seruice is hindred, or transgressed, or neglected for mens traditions.
Secondly, some men offend in the defect: as, 1. Such Christians as deny obedience to the ordinances of men in the indifferent or only inconvenient things. 2. Such Christians as in the manner show no scruple, nor fear, nor trouble of mind for breaking Gods express Law, in requiring obedience to Magistrates, while they are ignorant, whether it be a sin or no to obey; and yet on the other side, are extremely fearful, and troubled in themselves, to vary from the advice or example of such men, as they account godly, or fathers to them or others in Religion, & so are more fearful to break mens traditions, then Gods commandments. Tradition is ill, aswell when it comes from good men, as when it comes from bad men. 3. The Jesuits, that maintain that horrid Doctrine of deposing: or murdering of Princes, so far are they from obeying them; persons rather to be confuted by strokes, then by arguments, as men that offend not only against the Laws of God, but the Laws of nations, and the Law of nature.
Secondly, some men offend in the defect: as, 1. Such Christians as deny obedience to the ordinances of men in the indifferent or onely inconuenient things. 2. Such Christians as in the manner shew no scruple, nor feare, nor trouble of minde for breaking Gods express Law, in requiring obedience to Magistrates, while they are ignorant, whether it be a sinne or no to obey; and yet on the other side, are extremely fearefull, and troubled in themselues, to vary from the aduice or example of such men, as they account godly, or fathers to them or others in Religion, & so are more fearfull to break mens traditions, then Gods commandements. Tradition is ill, aswell when it comes from good men, as when it comes from bad men. 3. The Iesuites, that maintaine that horrid Doctrine of deposing: or murthering of Princes, so far are they from obeying them; persons rather to bee confuted by strokes, then by arguments, as men that offend not onely against the Lawes of God, but the Lawes of nations, and the Lawe of nature.
Hitherto of the things to which they must submit themselves, viz. to every ordinance of man. ⟨p. 600⟩The motive, or manner follows.
Hitherto of the things to which they must submit themselues, viz. to euery ordinance of man. ⟨p. 600⟩The motiue, or manner followes.
For the Lords sake.]
These words do import both the cause, and the manner of submission: they must submit for the Lords sake, and so
These words doe import both the cause, and the manner of submission: they must submit for the Lords sake, and so
First, there are divers things in God, which should move Christians to all possible care of pleasing, and obeying their Magistrates: as, First, Gods and mens Magistrates were ordained of God, and therefore for his sake, that set them up, we should obey them. Secondly, Gods commandments: God hath required our submission, and therefore for the respect of the duty we owe to God, we should obey them. Thirdly, Gods Image: Magistrates are little Gods in the world, they resemble Gods sovereignty, or Majesty, and therefore because they are like God, we should obey them even for so much of the similitude of God, as we may behold in them, or their authority. Fourthly, Gods mercies: we are infinitely bound unto God, and therefore for his sake, even for the love we bear to him, we should do this, which he requireth. Fifthly, Gods glory, God shall get much honour, and his religion will be well-spoken of, if Christians live obediently: and contrariwise, if Christians be not obedient, God may be much dishonoured thereby, and great storms of affliction may be brought upon the Church by the wrath of Princes. Sixthly, the judgements of God, because they must give account to God for their behaviour toward Magistrates, aswell as for their behaviour towards God himself.
First, there are diuers things in God, which should moue Christians to all possible care of pleasing, and obeying their Magistrates: as, First, Gods and mens Magistrates were ordained of God, and therefore for his sake, that set them vp, we should obey them. Secondly, Gods commandements: God hath required our submission, and therefore for the respect of the duty wee owe to God, wee should obey them. Thirdly, Gods Image: Magistrates are little Gods in the world, they resemble Gods soueraignty, or Maiesty, and therefore because they are like God, wee should obey them euen for so much of the similitude of God, as wee may behold in them, or their authority. Fourthly, Gods mercies: wee are infinitely bound vnto God, and therefore for his sake, euen for the loue wee beare to him, wee should doe this, which hee requireth. Fiftly, Gods glory, God shall get much honour, and his religion will bee well-spoken of, if Christians liue obediently: and contrariwise, if Christians bee not obedient, God may bee much dishonored thereby, and great stormes of affliction may bee brought vpon the Church by the wrath of Princes. Sixtly, the iudgements of God, because they must giue account to God for their behauiour toward Magistrates, aswell as for their behauiour towards God himselfe.
Secondly, these words may note the manner of obedience: we must obey Princes for Gods sake, not only for conscience sake, but even as if we did obey God himself, and with a due respect unto God: and so it may make also a limitation: we must so obey man, as we still have respect unto God, so as nothing be done against the Word, or pleasure of God.
Secondly, these words may note the manner of obedience: wee must obey Princes for Gods sake, not onely for conscience sake, but euen as if wee did obey God himselfe, and with a due respect vnto God: and so it may make also a limitation: wee must so obey man, as wee still haue respect vnto God, so as nothing be done against the Word, or pleasure of God.
