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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17384	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.	Byfield, Nicholas, 1579-1622.; Gouge, William, 1578-1653.	1623 (1623)	STC 4211; ESTC S107078	497,216	958

their horrible fall Which should teach vs to learn of God to doo likewise towards all our enemies and withall it may much comfort vs. If God will do thus with his enemies what will he do with his owne children and seruants how will hee honour and reward them and if the notorious oppositions of the Pharises cannot hinder God's acknowledging of that little goodnes was in them how much lesse shall the meer frailties of the Godly that will doo nothing against the truth though they cannot doo for the truth what they would hinder the glorious recompense of reward and acceptation with God! Thirdly we may hence note that Christ and Religion and the sincerity of the Gospell may bee disallowed opposed by great learned men by such as are of great mark in the Church euen by such as were Gouerners of the Church in name and title Quest. 1. Two questions do easily rise in mens mindes vpon the hearing of this doctrine The first is Whence it should bee that learned men who haue more means to vnderstand the truth than other men and by their calling more especially tied to the study of all truth yet should be drawne to oppose or reiect Christ and the truth Ans. I answer that this may come to passe diuersly First sometimes it is because of their ignorance neither may this seem strange that they should be ignorant for though they may be very learned in some parts of study yet they may be very blockish in some other Besides the naturall heart of man doth not take any great delight in the study of the Scriptures and therefore the answer of Christ was proper Yee erre not knowing the Scriptures or the power of God Secondly in some it is because of their secret Atheisme Many learned men bee very Atheists in heart and such were some of the Pharises for they neither knew the Father nor Christ as he chargeth them Thirdly some haue a spirit of slumber they haue eies and yet cannot see as in the case of some of those Pharises they could not apply the very things themselues spoke For being asked about the King of the Iewes Matth. 2. they could answer directly out of the Scriptures and giue such signes of the Messias as did euidently agree to Iesus Christ and yet these men were so infatuated that when God shewes them the man to whom their owne signes agree they cannot allow of him Fourthly in some it is enuy They are so fretted at the credit and fame of Christ or such as sincerely preach Christ that for very enuy they striue to destroy the work of God and to disparage the progresse of the Kingdome of Christ they cannot endure to see all the world as they account it to follow Christ. Fiftly in others it is ambition and desire of preeminence and the quiet vsurpation of the dignities of the Church that they alone might raign and be had in request this no doubt moued the Pharises and was the cause why Diotrephes made such a stir in the Church Sixtly in others it is couetousnes and desire of gain These are they that account gain to be godliness as the Apostle speaks and such were some of the Pharises Luke 16.14 Seuenthly in others it is a wilfull and malitious hatred of the truth and such was it in those Pharises that were guilty of the sin against the holy Ghost Quest. 2. But how shall a simple ignorant man stay his heart and bee settled in the truth when the wise and learned men of the world oppose it how can he tell it is the truth which they reiect who haue more learning and wit than hee Ans. I answer A simple and single-hearted Christian may some-what be helped against the testimony of those wise men of the world if hee mark but their liues for vsually by their fruits they may bee knowne Mat. 7. For commonly such as oppose Christ and the Gospell or the sincerity of the Gospell are men that may be apparantly detected of profanenesse as our Sauiour Christ shewes by diuerse instances in the Pharises Mat. 23. But because sometimes the messengers of Satan can transforme themselues into Angels of light therefore I answer secondly that all the Godly haue the sure Word of the Prophets and Apostles which may bee the touch-stone to try the opinions of men by which in the points absolutely necessary to saluation is euident and plain and infallible to the Law and to the Testimonies if they speak not according to these it is because there is no light in them Esay 8.20 And that they may bee sure let them pray to God to teach them for hee hath promised to teach the humble his way if a man come to God with an humble minde and with desire of reformation of his life in that hee knowes God hath bound himself to shew him his will Psal. 25.9 Iohn 7.17 Besides euery childe of God hath the Spirit of God in his heart who knoweth the things of God which indited the Scriptures and is the onely supreme Iudge of all controuersies Hee that beleeueth hath a witnes in himself the Spirit working much assurance in his heart and anointing him with ey-salue and leading him into all truth And by this help the entrance into the Scriptures giues light to the simple Vse The vse of the point then is First to informe vs concerning that great Iustice of God in hiding his truth from the wise and reuealing it to babes and children or infants which our Sauiour and Saint Paul take notice of Secondly to confirme vs against the sinister iudgement of worldly-wise and learned men and in matter of religion not to be swaied by that inducement since it is thus plainly told foretold Thirdly to confute the Papists that plead vnto the ignorant that their religiō is the right because it is hath bin maintained by such a number of Popes Cardinals which haue excelled in learning greatnes of place for heer we see the builders reiect the head stone of the corner Fourthly to shew vs that whatsoeuer wicked wise great men pretend yet their quarrell is against Christ and his Kingdome Fiftly to reach vs therefore to pray for our teachers and gouernors that God would guide them by his good Spirit and assist them in their callings c. Sixtly to bee more thankefull to God when the Lord giues vs builders not in name onely but in deed that settle about Gods work with all their hearts and labour with all faithfulnes to promote the Kingdome of Christ. Hitherto of the Persons The cause of their punishment is their refusing of Christ. Refused They refused Christ they disallowed him as vnfit for the support of the building They cast him away as rubbish they reiected him or accounted him as a reprobate Christ is refused or disallowed many waies First when the Gospel of Christ is contemned or neglected that is when men neglect or contemne the doctrine of saluation by

His righteousnes is not intended for the praises of men for his praise is of God Rom. 2.26 Hee doth not his work to bee seen of men Mat. 6.1 c. He had rather be righteous than seem so Secondly in the parts of it The Pharises righteousnes is outward his is inward also The very thoughts of the righteous are right Pro. 12.5 Hee striues to get a clean heart as well as clean hands and is as well grieued for euill thoughts and lusts and desires within as for euill words or works wheras the Pharise is but like a painted sepulchre all full of rottennesse and filth within his soule desires euill when hee dares not practise it in his life Pro. 21.10 Again the Pharise makes conscience of great commandements but not of the least Hee refrains whoredome murder periurie swearing by God sacrilege c. but makes no conscience of filthy-speaking anger swearing by that which is not God or by lesser oaths deceit couetousnes or the like whereas a righteous man indeed makes conscience euen of the least commandements Mat. 5.19 20. Again a Pharise may bee good abroad but is not vsually so at home but he that is truely righteous is so at home as well as abroad hee becomes a good husband master father friend c. as well as a good man Finally the righteous man hath respect to all God's Commandements whereas the Pharise in some one or other of the Commandements liues in the breach of it wilfully and without desire of reformation some in couetousnes and extortion some in lust and filthinesse Thirdly in the degrees or measure of righteousnes The Pharise is carefull of some few works of which hee seeks glory but the righteousnes of the iust man is as the waues of the sea he is industrious to increase in all well-doing and to bee filled with the fruits of righteousnes euery day Esay 48.18 Fourthly in the continuance of righteousnesse The iust man doth righteousnes at all times Psalm 106.2 Luke 1.75 His desire is for euer to bee imployed in good works whereas the Pharises righteousnes is but by fits and as the morning deaw and if trouble come for righteousnes he fals away and forsakes his righteousnes c. And thus of the vse for triall Vse 2. Secondly the excellent liuing of such as liue righteously may greatly reproue such as cannot bee stirred with these things to a conscionable care of forsaking their sinnes and of liuing righteously Quest. What should be the cause that such men as heare so much of the excellent estate of righteous men are not perswaded to conuert and embrace that kinde of life Ans. The cause is diuerse in diuers men as First in some it is long of certain corruptions that discouer themselues about the hearing of the doctrine of righteousnes for either mens hearts are like a beaten path in the high-way that the sound of doctrine cannot enter into their vnderstanding Mat. 13. Or else they vnderstand not with application to themselues but think onely how the doctrine may fit others Luke 13.1 2. Or else they meet with some hard condition that they are not willing to obserue as the rich young Pharise did or some other harsh doctrine as they account it which doth so vex and offend them that they fall clean off from the respect of Christ and holinesse as Iohn 6.59 66. Or else they haue some vile opinions that let them in the time of hearing as to think that one is not bound to doo as the rules of Scripture doo require or that if one bee not a grosse offender God will not impute lesse faults contrary to our Sauiour's doctrine Mat. 5.18 19 20. Or else their hearts break that is they let the doctrine run out and neuer think of it when they are gotten out of the Church Heb. 2.1 Or else they haue resisted the light of the truth so long that God hath now deliuered them ouer to a spirit of slumber lest they should conuert and hee should heale them Math. 13.15 16. Esay 6.10 Secondly in some the world is the cause of it For either they are entangled with the examples of the multitude especially of the wise Ones and great Ones of the world 1. Cor. 1.26 27 28. Or else they are affrighted with the euill reports with which the good way of God is disgraced in the world Acts 28.22 Or else they are insnared with respect of their carnall friends they are loth to displease father or mother or sisters or brothers or any they haue great hopes from or dependance vpon Math. 10.35 37. 1. Pet. 4.2 Or else they haue so much busines to doe and so many cares about their worldly affaires they cannot bee at leisure so long as to think they cannot bring their liues into order Mat. 13.22 Luke 17. Or else they liue at hearts-ease and prosper in their estate and so desire not to alter their course of life so their prosperity destroies them Prou. 1.32 Thirdly in some men the cause is the lust after some particular wickednes of life in which they liue either secretly or openly which sinne is the very Idol of their hearts and hinders a good resolution Fourthly in some the cause is conceitednes they are pure in their owne eies and yet are not clensed they rest in the outward profession of religion and the feare of godlines and regard not the sound power of it in their liues Lastly in all vnregenerate men there are three causes why they are not perswaded to a religious life First the one is the forgetfulnes of their death therfore their filthines is stil in their skirts because they remember not their latter end Lament 1.9 Secondly the other is that they are dead in sinne What should hinder the conuersion of multitudes at once but that wee preach to congregations of dead men Thirdly the diuell works effectually in all the children of disobedience striuing to hide the Gospell from them and the glory of a righteous life that so they might perish 1. Cor. 4.4 And thus of the second vse Vse 3. Thirdly such as consent to obey and feele themselues raised from death to life and are now desirous to spend their daies in a religious and righteous course of life must obserue all such rules as may further them and establish them in an orderly fruitfull conuersation He that would liue in righteousnes must think on these directions following as the very gates of righteousnes First he must giue ouer al needless conuersation with vaine persons and prophane men hee must shun their company as hee would such as haue the plague running vpon them hee must not come neere them as is vrged Prou. 14.15 For what fellowship can bee betweene righteousnes and vnrighteousnes 2. Cor. 6.14 Depart from me ye euil doers saith Dauid for I will keepe the commandements of my God Psal. 119.115 Secondly Hee must redeeme time Hee must buy time from his worldly occasions and settle

the Lord. For lamentation we may take vp all the ould complaints of the Prophets Our times haue reacht to the measure of iniquity then reproued or rather men now ouerpasse the deeds of those wicked men wickednes is in the middest of vs deceit and guile depart not from our streets Psal. 55.11 Treasures of wickednes are in the house of the wicked wicked balances the bagge of deceitfull waights and scant measures which are an abhomination to the Lord and for which he threatneth vengeance euery where to be found Mich. 6.10.11 Men lay wait as they that set snares they set traps to catch not beasts or fowle but men As a cage is full of birds so are mens houses full of deceit and deceiuers It is now the vsuall course for men to wex great and rich withall Ier 5.26 27 yea this sinne so spreadeth that we may truely say From the least of them to the greatest of them they are giuen to deceit and will deal falsly Ier. 6.13 Euery brother will supplant and euery neighbour will walk with lies and slanders They will deceiue one another and not speak the truth A man can dwell no where but his habitation is in the midst of deceit and therefore certainly God hath a resolution to stretch out his hand still by publike iudgements How can it be but God must visit and be auenged for these great abominations What should hee else doo but melt his people in the common fornace of great iudgements for such common sins Ier. 9.3 to 10. And as it should teach vs lamentation so it should teach vs supplication too euen to go to God and that in two respects First to implore his help and mercy for the Church that he would be pleased to spare his people and keep them from the infection of these vile sins and if it may stand with his good pleasure to work a repentance in mens hearts that are guilty of these crimes and withall to beseech him for our selues to keep vs that we fall not into the hands of deceiuers for as it is a sin to deceiue so is it a misery to be deceiued Psa. 12.1.2 c. and to giue vs wisdome to beware of men Ier. 9.4 Mat. 10.17 and to deliuer vs from the men of deceit Psal. 43.1 Thirdly it should teach vs seeing the world is so full of guile and that it is so hatefull a sin therefore to honor and esteeme such as we finde to be true hearted Plaine men with Iacob without tricks and subtletie and true Israelites with Nathaniel in whose hearts and mouths is no guile Wee should I say loue them delight in them and stick to them neuer to forsake them but to account them the very Ornaments of the World and great lights in this great and generall darkenesse and to account our selues wonderfull rich and happy in their fellowship and friendship Thirdly this prohibition of Guile may informe vs and by intimation shew vs the hatefulnesse of the doctrine of the Papists and practice in the point of aequiuocation contrary to the expresse Scripture that forbids all lying and deceiuing of others and commands vs to speake truth and that euery one Priest and people and that to his neighbour how much more to the Magistrate Ephes. 4.25 And Iob sheweth that wee ought not to talke deceitfully no not for God to speake for him what is not right Iob. 13.7 Lastly this may be implicitly a singular and secret consolation to honest and vpright harted men that hate this hatefull sinne of Guile that speake the truth in their hearts and make Conscience of their words I meane those true Nathanaels of whom Christ speakes And for the better imprinting of this vse I will shew you two things First the signes and markes of a man without Guile euen of a true Israelite Secondly the encouragement and comforts that belong to such men c. For the first A true Nathanael hath these prayses and especiall markes 1. He shunnes Guile in his Spirit as well as in his words or workes Psal. 32.2 What hee accounts vile to speake hee accounts vile to thinke 2. His prayse is of God and not of men Rom. 2.26 He more striues to doe good then to get credit and applause and if God accept him he cares not though all the world deride him 3. When he confesseth his fault to God he will not hide his sinne but confesseth all his sins that is all sorts of sinnes and his sinne without extenuation or excuse Psal. 32.2.5 4. If he offend it is of ignorance and hee will not receiue doctrine of trust and if he bee shewed the truth he quietly yeelds and giues glory to God Ioh. 1.46 47 48. 5. He is a plaine man and speakes the truth in his heart What hee saith hee saith without fraud or dissembling he saith it from his heart his heart and his words agree hee hateth lying and all deceite Psal. 15.2 Zeph. 3.13 though he might gaine neuer so much yet wil he practise no vntruth 6. He is a constant man iust of his word he will performe his promise though it be to his owne hindrance Psalm 15.4 He will not denie the truth though it be to his extreme danger Such men as these haue many encouragements to hold on their courses It was a chiefe prayse of Christ that he was without Guile 1. Pet. 2.7 and so was it in the Martyres and Saints Reuel 14.15 It is one of the signes and markes of Gods houshould seruants Psal. 15.2 Of a true Conuert Zeph. 3.13 These men are faithfull with the Saints and rule with God Hosh. 11.12 Such as these will abide the Balance to be weighed and God will acknowledge their integritie Iob. 31.5 The wealth of these men gotten by labour and iust dealing shall increase when riches gotten by vanitie shall diminish Prou. 13.11 And those lips of Truth shall be established for euer when lying tongues shall be but for a moment Prou 12.19 And thus much of Guile Only before I passe further it is worthy the noting that he saies of these two first sinnes that all Malice and all Guile must be laid aside which imports that howsoeuer some other infirmities be in the Godly yet they should be found farre from all Malice and Guile not a iot of either of them should be found in them Malice must be in them in no kinde nor in no measure neither secret nor open Malice neither grudge nor desire of reuenge neither at home nor abroad neither in ciuill things nor in matters of Religion neither in any of the aggrauations nor in the least drop of it And the like may be said of Guile It were a shamefull thing that any kinde of Guile should be found in a Christian in any of his dealings at any time with any sort of men or in any measure For if but a drop of Malice or Guile be left in vs It may breake out againe and our hearts

similitude that Christ is laid as the Mason laies the chief corner stone in the earth For it imports First The diuine nature of Christ that he was before he was incarnate as the corner-stone was before it was laid for a foundation Christ descended from heauen Eph. 4.7 9. Secondly The vnchangeablenes of Gods ordinances concerning the giuing of Christ. Hee hath laid him as a foundation that hee would not haue taken vp againe Thirdly the hiding of the glory of Christ and of his life He is of singular vse to the church and the Frame of God's work appeareth in his members but Christ himself is hid with God Col. 3.3 He is like the stone hidden in the earth hee is buried in the ground and therefore wee should be the more patient if our life be hid also with God Fourthly it may be by this tearm the mystery of the birth and conception of Christ is intimated God digged the ground of our natures in the womb of Christ that hee might lay Christ there c. Fiftly so it may likewise import the sanctification of the humane nature of Christ who was qualified as the stone is squared when it is laied down Thus of the manner The place follows In Sion Sion for certain was a Fort of the Iebusites built on a hill close to Ierusalem which was taken by Dauid and called the City of Dauid 2. Sam. 5 7 the Temple being afterwards built heer The Church of the Iewes was cald Sion because heer they assembled and so afterwards it was the title giuen to the Church of God both of Iewes and Gentiles that agree in one faith and true Religion Zach. 10.11 And in especiall by Sion is meant the place of the assembly of the Saints the Sanctuary In the twelfth to the Hebrews verse 22. it is thought to signifie the saints in heauen euen the Congregation of the first-born In this place it must needs mean the Christian Church in which GOD built the new world laying the foundation in Christ incarnate which began in Ierusalem euen at Sion in the Letter Now when the Lord cals his Church by this name of Sion it is to import diuers things partly to tell vs what we were by nature and partly to tell vs what we are by his grace and fauour By nature what were our assemblies but Forts of Iebusites in which multitudes of Iocusts swarmed we were Canaanites enemies to God and all true religion we were the halt and the blind mentioned Mic. 4.6 7 alluding to that in 2. Sam. 5.6 7. But being conquered by Dauid our King euen Christ the Sonne of Dauid we are new fortified for his vse and our estate is fitly resembled by Sion 1. The Church is like Mount Sion for visibility Christians are like a City on a hill they are such as all sorts of men easily take notice of not that the men of the world are in loue with Christians but many times out of the hatred of the truth set they eies and thoughts vpon them Matthew 5 c. Secondly the godly are like Mount Sion for vnremoueablenesse they that trust in the Lord are like a mountain men may as soon remooue a mountain as remoue them from God and happinesse in God Psal. 126.1 Thirdly the Church is like Sion in respect of Gods habitation there God dwels there hee keeps house there and in the assemblies thereof he feeds his people The Sanctuary is Gods foddering place it is the City of God the mountain of his holinesse the City of the great King the City of the Lord of Hostes God shines there Psalm 48.1 2 8. Psalm 50.2 He is known there familiarly because his dwelling place is there Psalm 76.1 2. He hath chosen his Church out of all the world it is the place only which he hath desired it is his rest for euer Psalm 132.73 14 15. It is the place of the Name of the Lord of hosts Esay 18.7 As Dauid by an excellency reckoned Sion to bee his City of residence so God doth account of the Church as all he hath as it were in the world Fourthly it may be that the Church is resembled to Sion for the littlenesse of it in comparison of the world euen in Sion that is so much despised will God lay his corner-stone Fiftly but the principall thing heer intended is To signifie to vs that God loues his Church aboue all the world and that he will giue Christ to none but to the Church Out of Sion there can be no saluation and in Sion there is all happinesse to be had The consideration heerof may serue vs for many vses Vses First we should hence inform our selues concerning the excellency of the Church of God aboue all other Assemblies of men in the world Wee should learn to think of the Assemblies of Christians as the Sion of God shee is the Mountain of his holinesse the ioy of the whole earth Psal. 48.1 2. the perfection of beauty where God shines more than in all the world besides Psal. 50.2 The Moon may be confounded and the Sunne ashamed when the Lord is pleased to shew himself to raign in Sion and before his Ancients gloriously Isaiah 24.23 yea the Church of God is an eternall excellency Isaiah 60.15 wheras all other glories will vanish And besides we should hence be informed concerning the necessitie of obtaining saluation in the Church For this text shewes vs that Christ is no where laid but in Sion and can no where be found but in the true Church In Sion onely hath God placed saluation for Israel his glorie Onely the godly are Gods Israel Onely in Israel doth God glorie and onely in Sion can Gods Israel finde saluation Isaiah 46. vlt. Secondly Hence wee should especially bee moued to an effectuall care to make it so since that wee are in the true Church and that we are true members of Sion and withall wee should striue aboue all things to procure for our selues the ordinances of God in Sion It is said of the godly distressed for want of meanes that going they went and weeping they did goe to seek the Lord in Sion with their faces thitherward and with a resolution to bind themselues by couenant to the Lord to bee any thing hee would haue them to be onely if they might finde fauor in his eies heerein Ierem. 50.5 Quest. Now if you aske mee how the true members of Sion may bee knowne Ans. I answer first generally that all that are in Sion are not of Sion and further that wee must not iudge of true Christians by their number For God many times takes one of a Tribe or one of a City and two of a Tribe to bring them to Sion Ierem. 3.14 But yet to answer more directly Thou must be a new creature or thou art no member of Gods true Sion For of euerie one in Sion it must bee said Hee was borne there Psal. 86.5 The gates of Sion are to bee opened onely that

censures of 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 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 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-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 doo 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 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 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 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 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 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 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 Iosh. 5. proclaimes the Law of God Iosua 8. Renewes the couenant with God Iosh. 24. Dauid disposeth of the officers about the tabernacle 1. Chron. 23. and brings home the ark 2. King 6. Salomon dedicated the temple Asa the king made such a Law as this that whosoeuer would not seek the God of Israel should die Ezechias brake down the brazen Serpēt 2. Kings 18. commanded the Priests to clense the Temple 2. Chro. 29. and to celebrate the Passouer and commanded the Leuites to helpe the Priests because the Priests were not then clean 2. Chron. 30. Iosias destroied the idols sent his Princes to see to the restoring of the House of God appointed the Priests to their Ministeries in the Temple c. 2. Chron. 34. and 35. And whatsoeuer power the Princes had in the old Testament the same power Christian Princes haue in the newe Testament Many Testimonies might more be added Salomon deposed Abiathar Iehosaphat sent his Princes to see that the Priests and Leuites did teach the Law of God in their cities But these may suffice 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 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 some differ not from the worship it selfe but are things that God especially looketh at in his 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 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 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. Inuentions of men are of diuerse sorts for 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 the forbidding of marriage and meats 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 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 holinesse or