Exposition of Jude, Verse 8
Vers. 8. Likewise notwithstanding these dreamers also defile the flesh, and despise gouernment, and speake euill of them that are in authoritie.
NOw the Apostle commeth to the proofe of the second part of the former reason: namely, that these seducers are they which take libertie to …: and therefore they shall be destroyed. This is prooued in this, and some verses following, by a particular rehearsall of certaine sinnes apparant in these men.
In this verse three things are offered to be considered of vsus: first, the … downe of two vices vntounto which these men were addicted: first, they … flesh: secondly, they despise gouernment. Secondly, the fountaine of these and other their sins in this word …. Thirdly, the manner of their sinnes in these two words; Likewise notwithstanding; namely in two things: first, as Sodome and Gomorrha sinned, so … ned these likewise, no otherwise than they. Secondly, they did not only sinne as they of Sodome did▪ but notwithstanding they knew what had befallen Sodom and Gomorrha, they not being afraide of these iudgements rush into these sinnes: and hereby they are conuinced to bee dreamers, seeing they sleepe securely in the middest of such iudgements.
In handling the words wee will first speak of the fountain, because it is first in nature, and then secondly of their sinnes flowing from thence. The origin…ll of these sinnes is that they are dreamers;foreign. which worde leadeth vsus to a double cause of them: first, that they are sleepers made … with sleepe▪ and secondly, in this sleepe of theirs they are deluded with dreames▪ We are then to vnderstand first what th… sleepe is: and in the next p…ce, what bee the dreame… which in … sleepe … them. This sleepe is not that naturall sleepe which oppresseth the bodie; but a spirituall sleepe, like vntounto that in diuers things going ouer the soule, binding vp the faculties of the same, and bringing a heauines or deadnes rather into all the powers of man; so far forth as they ought to be mouing in spiritual actions and affaires. It causeth the mind neuer to thinke seriously of God or a mans owne estate: the conscience neuer or seldom to accuse for sinne committed: the will neuer or seldome to will that which is truly good: the affections neuer or seldome to be mooued at Gods word or workes. Thus it goeth ouer the whole soule, and casteth it in a dead sleepe, so as it is altogether vnfit to goe about the actions of an heauenly life. Example hereof we hauehave in the old world, they eat and dranke, &c. and knew nothing till the flood came: they dreamed continually of many other things, but neuer of their owne destruction. Diues also was cast on such a sleepe; he f…red deliciously eueryevery day, hee neuer thought of heauen, for he was neuer to come there; nor of hell fire till he felt the flame. This spirituall sleep is three-fold… first, the naturall sleepe of heart by which eueryevery one is ouertaken; so as by nature no man can so much as moue himselfe to the least good, till God awake him, and say to him, Awake thou that sleepest, and stand vp from the dead. Eph 5.14.The second sleepe is a slumber, and indeed the remainders of this naturall sleepe in the children of God, being awakened out of their dead sleepe; for euen they are ouertaken often with a spirituall slumber, by reason of remainders of sin in them. So the spouse acknowledgeth Cant. 5.2. I sleep, but my heart waketh. The third sleepe is the increase of that naturall sleepe and deadnes of heart by the custome of sinne, when as the heart is made past feeling, and altogether senselesse through continuance in sinne, Ephes. 4.19. This last kind is that which is attributed here to these deceiuers, for so the word [notwithstanding] importeth: for although they knew the iudgements of God against sinne, yet they are senselesse and carelesse in the middest of them.
Now in the next place let vsus see what these dreames are here spoken of, and they bee nothing else, but wicked, carnall, and vaine imaginations, arising from an impure heart, and conceiued in a corrupted mind, which in the end deceiue and delude men no otherwise than a dreame, which while a man sleepeth seemeth to hauehave some truth in it, but as soone as one awaketh it vanisheth away, and indeed hath in it nothing lesse. An example whereof wee hauehave in the rich man, Luk. 12.19. who in his fulnes and encrease of riches dreamed of an happinesse and a continuance in it many yeeres: when that night his soule was taken away. The Angell of the Church of Laodices dreamed▪ that hee was rich, encreased with wealth, and stood in need of nothing; whereas hee knew not that hee was blinde, poore, miserable, and naked, Reue. 3.17. So the Pharisee dreamed that he was another manner of man than the poore sinfull Publicane; but it was but a meere dreame, for the other departed away iustified.
Doct. Hence we may note the cause why so few entertaine the doctrine of the Gospell, so few forsake their sinnes and turne vntounto God, and that is because men are dreamers, being cast and lulled asleepe in their sinnes, and therein deluded with many false imaginations which draw them from God. As first,Dreames of men waking. some pleade that they were neuer booke learned, they could neuer write nor reade, therefore they must be excused in their ignorance, as not being bound to know the word of God; they need not frequent so many sermons, or if they doe, they are not greatly to care to carrie them away. Secondly, others dreame that because they hauehave liued thus long, and yet had neuer any such crosse, as they see befall others, therfore they are most happie men, and God loueth them; they finde the blessing of God vponupon them in eueryevery thing, and therefore they serue God well enough, or so much as serueth their turne. Thirdly, others hauehave learning and knowledge, and begin to dreame that therefore they want nothing, they blesse themselues in their naked knowledge, and neuer hauehave care in their hearts to receiue Christ. Fourthly, others are prophane, and dreame that the Master will not come yet; God will not yet call them, they shall hauehave time enough to repent in; for they craue but one houre on their death-beds, and that shal they hauehave; in the meane time they giuegive themselues ouer to riot and excesse, neuer regarding though all the world crie shame vponupon them, vntill their Master take them vnawares. Lastly, it is a common dreame amongst men that the promise of life eternal is but a dreame,Most men dreame, that the doctrine of the Gospell is but a dreame. and so many make but a dreame of the whole word of God, and all religion: that looke as Sarah did not so much regard the promise as she ought to hauehave done, because she tooke it for a dreame, and made a matter of laughter of it, Gen. 18.12. and as those who were reduced from ye captiuity of Babylon, entertained the promise of their returne but as a dreame, by their own confession, Psal. 126. and Peter whē he was deliuered by the Angel out of prison, could not bee perswaded that it was so, but that he had seene a vision, or dreamed a dreame, Act. 12.9. Euen so, men hold the doctrine of the Gospell but as a dreame, seeing they can hold it in opinion, but neuer endeuour to reforme their liues by it: but such dreames disappoint men commonly of saluation; which while men bring to the hearing of the word, it is no marueile if we hauehave such iust cause of complaint for want of profiting vnderunder it, as appeareth eueryevery where at this day. The most powerfull Ministrie shall little preuaile, so long as men come with their hearts ful fraught with their carnall imaginations, and with such heauines of spirit. Secondly▪ in that these dreames are made the causes of all sinnes, we are taught to learne the lesson of the Apostle, Ephes. 5.14. Awake thou that sleepest, and stand vp from the dead. And 1. Thess. 5.6. Let vsus not sleepe as others doe: which that wee may doe, consider first the reasons, and meanes which may bee effectuall to awaken vsus: and secondly, the notes to know when wee are wakened. For the former, consider first the infinite iustice and wrath of God against the least sin, which made the Apostle say,Heb. 10.13 It is a fearfull thing to fall into the hands of God. Secondly, the greatnes of our sinnes, and the number which is like the sand vponupon the sea shore. Thirdly, ye vncertaintie of the day & houre of our death, which as it leaueth vsus, so shall the last iudgement finde vsus. Fourthly, our vow in Baptisme; wherein we promise to forsake the Diuell▪ and all our owne lusts. Fifthly, Christs passion and his bloodie sweate, not for his owne, but our sinnes, which made him crie: My God, my God, why hast thou forsaken mee? Sixthly, that the night is past, and it is n…w day, the sunne is vp, euen the sunne of Righteousnes is risen vponupon vsus; and therefore we are to be raised out of our sleepe, and walke as children of the light, Rom. 13.12.13.
Secondly, if a man would know whether he begin to be awakened, let him obserue whether his heart hauehave begun to moue in spirituall actions or no. For that bodie is wakened out of bodily sleepe, which can moue it selfe in bodily actions. Quest. When doth the heart begin thus to mooue it selfe, and how shall I know it? Answ. When thou beginnest to turne thy eyes inwardly into thy selfe, and canst finde, and espie the priuie corruptions which lurke within thee. Secondly, when thou art inwardly and heartily displeased with thy selfe, and grieued for thy sins. Thirdly, when thou canst humbly and heartily sue to God for pardon, and canst hunger and thirst after Christ and his merits aboue all earthly things. Fourthly, when thou beginnest to endeuour to doe the will of God, and please him in all things; then assure thy selfe thou art wakened out of thy sleepe of sinne, and not before.
Thirdly, if dreaming be the fountain of all sinne, we must learne the contrary vertue, namely, that being once awakened, wee striue to watch and be sober, 1. Thess. 5.6. For the practise of which dutie these rules are to be marked▪ first, wee must daily and diligently obserue our selues, our hearts, and sinnes; and seeing what sinnes wee are most prone vntounto, there must wee double our care and watchfulnes: for otherwise where we are weakest Satan soonest maketh a breach, for there he makes his greatest assaults. Secondly, we must daily looke for an euill day, so as wee forecast eueryevery day to endure the worst that it can bring foorth against vsus and our profession: out of which forecast in vaine shal any man purpose to keepe faith and a good conscience. Wee may not crie peace, peace; for then commonly sudden desolation commeth vponupon vsus. Thirdly, wee must esteeme of euerie day as our last day, that so wee may be Lye eueryevery day, that thou maist … once …ell on thy dying day.… did, of which wee hauehave spoken in the seuenth verse, and therefore passe this sinne ouer without further handling. OnelyOnly let this one thing bee here remembred, that seeing it is a sinne of Sodome to defile the bodie with the sinnes of the seuenth Commandement, our dutie is to reserue within vsus that speciall care whereby our bodies may bee preserued in holines and honour▪ 2. Thess. 4.3.4. This is the will of God▪ The bodie must be giuen vp as an holy sacrifice to God, else it shall not be acceptable, Rom. 12.1. Wouldest thou hauehave thy bodie rise vp vntounto glorie and fellowship with God and Christ at the last day? then let thy …are bee to lay it downe in the grant in honour, by preseruing i… a pure member of Christ: for without holinesse, no man shall euer see God, that is, hauehave fellowship with him being a most holy and cha… spirit: yea the contrarie things ought not to be named in the Church of God, Eph. 5.5.
The second sinne followeth, in these words; … despise gouernment, and speake ….] In which words … foreign.… refuse and put away, yea and so … as they can put downe all Lordship, gouernment, ciuill power and dominion. Secondly, in their practise …. First, in their iudge… they put downe gouernment, by …eaching (for otherwise they could not) and maintaining that after men were conuerted to the faith, being now become Christians and beleeuers, they were no longer to be vnderunder Magistracie or authoritie; but their neckes were to be eased from that yoke: and this errour was dangerously sowne by the malitious m…n in the Primitiue Church, and called some trouble and labour vponupon the Apostles themselues in their …; as appeareth 1. Cor. 7.11. where the Apostle answereth this case, which seruants themselues were hold to call in question being conuerted. Art thou called a seruant▪ care not for it. So Titus 3.1. Put them in remembrance that they be subiect to principalities and powers. So as it … a lesson not well learned in those first ages of the Gospell. This was the iudgement and opinion of the false Teachers, which euen the word [despise] implieth & presupposeth. Now whereas some might say, that they must needs (will they …ill they) be vnderunder authority: for Rulers and Princes would and did keepe them vnderunder: The Apostle addeth, [and speake euill &c.] that is, although they cannot shake off gouernment so easily as they would, yet they can easily manifest their malice against it, in reuiling them that are in authoritie.
First then we are to speake of their doctrine, and then of their practise. In the former consider three things: first, what is this rule or gouernment which they despise: secondly, vponupon what ground refuse they to be vnderunder authoritie: thirdly, vponupon what ground doth Iude condemne them for this refusall. First, to know what this authoritie is, we must distinguish all gouernment into diuine and humane: The Apostle Peter acknowledgeth this distinction, 1. Pet. 2.13, Submit your selues to eueryevery humane ordinance. Diuine gouernment is the absolute power of God, whereby he maketh lawes to binde the conscience, and that vnderunder paine of life and death eternall. This is the power of all the Trinitie; but the administration of it is giuen to the Sonne. This power is not here meant; for had they denied this, they could not hauehave carried a face or shew of Christians. The other (which here is vnderstood) is humane or ciuill rule and dominion, whereby man is set ouer man: which may be thus described: Ciuill gouernment is a state of superioritie, consisting in the power of commanding, and in the power of the sword for the common good of mankinde. That it is a state of superioritie, appeareth Rom. 13.1. Let eueryevery soule be subiect to the higher power. Further, I say it consisteth in a double power: first of commanding ▪ that is, of making edict… and lawes, of calling and conuenting. Secondly of the Sword, and that in foure things: first, in arresting: secondly, imprisoning: thirdly, putting to death; fourthly, making warre in way of protection or otherwise. This second power, namely of the Sword, is added▪ first, to put a difference betweene the authoritie of the Magistracie and Ministrie: which difference standeth in three things: first, the Magistracie hath a power in it selfe, whereby the Ciuill Magistrate may commaund in his own name.The authoritie of the Magistrate and Minister farre different. The Ministrie hath power onelyonly to pronounce what God commandeth, and that in his name. Secondly, the authoritie of the Ciuill Magistrate is in himselfe; the authoritie of the Minister not in himselfe but in Christ; so as the Ciuill Magistrate may command obedience to himselfe, but the Minister commandeth it to God. Thirdly, the Ciuill gouernment hath an absolute power to compell, and enforce the outward man; but the Ministrie hath power only to counsell, perswade, exhort. Secondly, this power of the Sword is added to distinguish it from all priuate power, as in Schooles, families, which hauehave a power of commanding, but not of the Sword. Lastly, I adde for the common good of mankind, Rom. 13.4. The Magistrate is the minister of God, for thy wealth, that is, procuring the welfare of soule and body: which standeth in two things: first, true Religion: secondly, ciuill iustice; both which are by Magistracie maintained. It may be here demanded▪ … Church appeareth, in that the … preparation and performance of the same, 2. Chron. 35. and … here two differences in this authoritie must be marked. First, that ciuill … doth not after the same … order causes ecclesiasticall as … in ciuill causes is ord…th all, and … all likewise; but in ecclesiasticall it hath power to order all, but not … execute them. The Magistrate indeed ordereth and prescribeth in all, but the Minister is …e that executeth in ecclesiasticall causes. Secondly▪ that ciuill authoritie hath power ouer all the things of men, but not ouer the things of … ▪ as the Wo…d and Sacrament…, faith, conscience, the graces of God in … Ci…ill power hath no rule ouer these; concerning which Christ comm…nded to giuegive vntounto God the things of God and vntounto Caesar Caesars. Secondly, this authoritie extendeth it selfe to all persons as well Ecclesiasticall as Ciuill, but so, as it stretcheth onelyonly vntounto the … man, to the bodie, life, … ▪ and outward things, but not to the soule and conscience, of which God is the onelyonly Lord and gouernour. … asked what are the kinds of this power▪ I answere, it is of three sort…: first, in one person man or woman, which is a Monarchie: secondly in moe, when the gouernment is in a few states and … ▪ thirdly, in the bodie of the people, which is a popular gouernment by one of these three is eueryevery Common-wealth gouerned. These are the Gouernment… despised by these seducers.
The second point followeth, … vponupon what grounds they despised gouernment? Ans. Their grounds may be knowne by the Heretikes of th… time the Anabaptists, who are giuen vp to the same …; and they … be … to these foure heads: First, subiection (say they) came in with sinne; and therefore Christ hauing taken away sinne, hath taken away subiection also. The former part they prooue out of Gen. 1.26. Man in innocencie was to rule ouer the fish of the sea, the fowles of heauen, ouer the beasts, the earth, and all creeping things; but not ouer man: but after the fall Eue is put vnderunder subiection to Adam, Genes. 3. Ans. There bee two kindes of subiection: the first Seruile, the second Ciuill. The former is the subiection of a slaue or vassall, who is onelyonly to seeke the proper good of his Lord and Master. The latter whereby one man is subiect to another for the common good. The former came in by sinne: the latter was before sinne in innocencie. Eue was subiect to Adam in innocencie: thus the Apostle reasoneth 1. Tim. 2.12. Let the woman be subiect to the man: for she was taken out of the man. Againe, in innocencie it was said, Increase and multiplie; and therefore in the light of nature is a plaine distinction betweene the father and sonne, and an inequalitie.
The first place is misalleaged Genes. ….26. because it was spoken not of man alone, but of all mankinde, euen women as well as men; who hauehave also dominion giuen ouer the vnreasonable creatures. As for the second place, Gen. 3.15. He shall rule, and thou shalt be subiect. It is not spoken because the ordinance of God simply considered in it selfe was not before the fall: but because now the subiection was ioyned with feare, griefe, and sorrow, which it wanted in innocencie: for then it was a pleasure, and this makes subiection a curse in some respect; but is not so (no not since the fall) in it selfe considered.
Secondly, they reason thus: EueryEvery beleeuer is in the kingdom of heauen, euen in this life: Now in heauen there is no King but God; and therefore no beleeuer is to bee subiect to any but God and Christ. Ans. There bee two kindes of gouernments vponupon earth; one is spirituall and inward, this is the kingdome of heauen and of Christ within man, standing in peace of conscience and ioy in the holy Ghost: in regard of which regiment of Christ, there is no distinction of persons, no difference of bond or free, Master, seruant, father, sonne; but all are one in Christ. The other is a ciuill regiment, wherein orders and distinctions of men must be maintained; as some must bee Princes, some subiects, some fathers, some children, some Masters, some seruants. Whence it is that eueryevery man susteines vponupon him two persons: and is to be considered first as a beleeuer, and as a member of the kingdome of Christ: thus is he equall to any beleeuer, and any beleeuer equall to him. Secondly, as a member of the Common-wealth wherein he liueth; thus he is either a superiour or inferiour. Their reason were somewhat, if eueryevery beleeuer were onelyonly in the kingdome of heauen: but eueryevery of them liuing here in earth is also a member of some Common-wealth.
Thirdly,Obiect. Ciuill gouernment is full of crueltie, which hauing the power of the sword destroyeth the bodies and soules of offenders, in not giuing them time of repentance: and therefore is intolerable among Christians.Answere. Ans. Moses and the Leuites by Gods commandement flew 3000. of the Israelites for worshipping their golden Calfe,Exo. 32.2… and neuer gaue them space to repent. Secondly, the malefactor that is not moued to repentance at the sentence of present death, there is little hope that euer hee would repent after if hee had longer time. Thirdly, Gods wisedome and commaundement must take place of mans reason; he commaundeth that the Malefactor should die,Pereat vnus potiùs quam vnitas. and thereby that the euill be taken away; better it is that one should bee destroied than an vnitie; better that one bee remoued, than a multitude by the contagion of his example infected.
Fourthly,Obiect. they plead liberty by some places and testimonies of Scripture: Gal. 5.1. Stand fast in the libertie wherein Christ hath set you free. Answer.Ans. The libertie which Christ hath procured vsus is libertie of conscience, freedome from the power of sin, Satan, death, hell, and condemnation; and therefore spirituall: but not from temporall and ciuill subiection.
Ob. Rom. 13.8.Obiect. Owe nothing to any man but louelove: therefore not obedience.Answere. Ans. There bee two kindes of debt: first, a ciuill debt, occasioned by contract and bargaining between man and man: the second is a debt to which we are bound by Gods law and couenant; the place is meant of the former, so far as it lies in our power: but wee are bound still to obedience and subiection by the latter.
Obiect.Ob. Matth. 17.26. The Kings sonnes are free from tribute; and therefore from subiection.Answer. Ans. Christ speaketh that of himselfe, who by his birth was heire to the Crowne and kingdome of the Iews: and therefore by right was to pay none; neither did but for auoiding of offence: what is this to free other men from obedience to the Magistrate?
Obiect.Obiect. 1. Cor. 7. Ye are bought with a price, Answere.be ye not the seruants of men. Ans. The meaning is, that seruants should not subiect themselues to men as to absolute Lords; for wee must doe seruice one to another for Gods sake; and not onelyonly for God but in God.
Obiect.Ob. Beleeuers are gouerned by the spirit of God, and so are able to gouerne themselues eueryevery way, and need not any gouernment of man.Answere. Ans. One thing it is what wee doe, another what wee ought to doe: we ought indeede so to liue, as not to need gouernours, but we doe not; yea and if beleeuers could, yet were the reason naught, for the Church containes as well bad as good; hypocrites as well as sincere Christians; and therefore the best Churches neede Magistracie for the punishment of the euill doers, and the praise of them that doe well. Yea the Church lying open to the malice of Satan and the wicked, standeth euer in neede of Magistracie to protect it by force and warre, or otherwise.
The third generall point is; vponupon what ground doth the Apostle here blame and condemne these seducers for despising ciuill gouernment? Ans. The ground is, because it is a solemne ordinance of God; called therefore by Peter a creation or creature, which bindeth eueryevery soule vntounto subiection to the higher power, Rom. 13.1. and that for conscience sake, which respecteth not so much the rule it selfe as Gods commandement, subiecting not only ciuill but all ecclesiasticall persons thereunto. Christ himselfe taking vponupon him mans nature, was subiect vntounto authoritie, submitting himselfe vntounto Caiphas, and Pilate, yea to apprehension, arraignment, condemnation, and execution, Matth. 26. Paul himselfe whose Apostolicall authoritie and spiritual weapons, were able to bring downe euerie opposition: yet acknowledged that he must be iudged by Caesar, Act. 25.11.
Ob. Ierem. 1.10.Obiect. I set thee ouer nations and kingdoms to plant and pluck vp: the Prophets therefore and their successors are not to be subiect vntounto ciuill Magistracie.Answere. An. The Prophet is set ouer nations & kingdomes, not to gouerne by the ciuil sword, but the sword of the Spirit in his mouth; and he is to plant and plucke vp kingdomes no otherwise, than by declaring that God would plant or pluck them vp.
Ob. Esay 60.10.Obiect. Kings shall come and serue the Church in the new Testament; and therefore the Church is not to be subiect vntounto Princes, but they vntounto it. Ans. In the Church are two things:Answere. first, the persons of men: secondly the things of God.Regni mundi & regni Christi est m…tua subiectio. Bucer. Now Kings are subiect to the Church; but how? not to the persons of beleeuers, but to the things of God, namely the Word, Sacraments, faith, &c.
Obiect.Obiect. Kings and Magistrates are as sheepe; Ministers are Pastors and shepheards: therefore they are vnderunder the Ministers, as the flocks vnderunder the shepheards. Ans. In the Prophets, Pastors,Answere. and Ministers, consider two things: first their persons: secondly, their ministerie. In regard of their persons all of them are subiect to their owne Princes, and that for conscience sake: but in regard of their Ministerie, Princes and Magistrates are to bee subiect thereunto, as wherein the Word is taught and Sacraments administred: euen as a meane man being a Sergeant, may arrest a Baron, Earle, or Duke, who may not resist him, because hee commeth with the Princes authoritie, vntounto which he must yeeld himselfe, though not vntounto the person of the Sergeant: so must Magistrates to the Ministers comming not in their owne, but in the name of God. For this also must be marked, that Magistrates are not simply subiects to the Ministerie, but so farre as the word is rightly taught, and Sacraments du…ie administred: for else they hauehave power either to reforme, or depose such Ministers as shall faile in their administration: for euen in this regard themselues are shepheards. As Isai. 44.1. Cyrus is called a shepheard, though otherwise he be a sheepe, so far as he is truly taught and directed by the Minister. So much of the ground.
Vse. By this doctrine we may discouer the wickednes and horrible rebellion of sundrie persons in this age. First of the Bishop of Rome that most ancient Rebell,The Pope the archrebell of the world. who hath for many hundred yeeres taken vponupon him an vsurped supremacie ouer all ciuill gouernment in the earth; which is the highest rebellion which euer the world hath heard of, seeing there is not a soule which must not bee subiect to the higher power.Obiect. Ob. Yea but that place is meant of those that are to be subiect, but the Popes themselues are exempted. Ans. But besides that the text commandeth eueryevery soule to bee subiect,Answere. it is made a note of Antichrist, to exalt himselfe aboue God, and all that is called God; that is, all Magistrates.
Obiect.Ob. But they alleage the example of Vzziah the King, 2. Chron. 26.20. who taking vponupon him presumptuously the office of the Priest, Azariah the Priest resisted him, cast him out of the temple, and deposed him from his kingdome. Ans. Azariah resisted the King not by force,Answere. or violence, but by word onelyonly and admonition, whereby hee caused him to depart the Temple: neither did he depose him from his gouernment; but being by God striken suddenly with a leprosie, he was by the law shut out from the companie and societie of men, and so disabled to gouerne; although the right of it still belonged vntounto him.
Obiect.Ob. They alleage likewise the example of Iehoiadah the high Priest, who deposed Queene Athaliah from her kingdome, and set vp yong Ioash to be King, 2. Chron. 23. therefore the Pope hath authoritie to depose Kings and Emperours.Answere. Answ. Iehoiadah the high Priest was next to the King in blood, 2. Chro. 22.11. and was one of the states of the land; who deposed her not alone, but by the common consent of all the states and Peeres of the land; as chap. 23.1.2. He indeede is chiefly named, because he was the chiefe of them in blood; neither did he set vp Ioas, but helped to maintaine his …ight, which was vsurped by Attaliah: in a word, he protected the right heire, but could not himselfe, nor did not dispose the kingdome vntounto him. And of this kinde are all their allegations: which yeeld no patronage at all to that vsurped Papall authoritie, but euen the Pope himselfe ought to bee subiect to his Emperour, if hee would auoide his most iust title of a most vniust vsurper.
Vse. 2. Hence also may be obserued that the exemptiō or immunitie of the Clergie from the authoritie of the Ciuill Magistrate is wicked, and a kinde of rebellion: and this is the condition of the whole Romane Clergie.Obiect. Ob. They pleade that Kings and Princes of their bountie hauehave granted these priuiledges vntounto them.Answere. Ans. The law of nature acknowledgeth a ciuill subiection: the law of God straitly enioyneth it, and no law of any man may offer violence, or derogate from either of these.
Thirdly, the Pope vsurping a power to free subiects from their alleageance, and their oath of obedience, hath been for many hundred yeeres a most wicked instrument of rebellion, as the kingdomes of Europe hauehave had too wofull experience of. If here they say, the Pope may dispense with the lawes of kingdomes. I answere, were it so that he could dispense with humane lawes of Kings and Princes in their Countries and Prouinces, (which is grosse vsurpation) yet with what face dare he challenge to dispense with the lawes of God and nature?
Fourthly, wee see hence what we are to esteeme of the Romane Religion: namely, as of a Religion to bee abhorred, as are these seducers themselues, because it is cleane contrarie to Christian Religion: which teacheth to feare God and honour the King: but the Romane Religion pretendeth to …each men to feare God, but putteth downe the honour of the King:Popish religion vrgeth mē to forsweare the honor of the king. nay he that professeth that Religion, must sweare the flat contrarie to the Kings honour.
Fifthly, wee are hence directed what to thinke of that oath of the supremacie vntounto the Bishop of Rome, namely to be such a one as fighteth directly against the law of God and nature; seeing it giueth all ecclesiasticall gouernment vntounto the Pope, which belongeth properly to Kings and Princes in their seuerall dominions.
Sixthly, if eueryevery man must be subiect to the power of the Magistrate for conscience sake, then all wandring beggars and rogues, that passe from place to place, being vnderunder no certaine Magistracie or Ministrie, nor ioyning thē selues to any set societie in Church, or Common-wealth, are the plagues and banes of both, and are to bee taken as maine enemies of this ordinance of God: and seeing a most excellent law is prouided to restraine them, it is the part of eueryevery good subiect or Christian to set themselues for the executing, strengthening and vpholding of the same.
And speake euill of them which are in authoritie.] In these words the Apostle sheweth how these false teachers pull down authoritie by their practise, as in the former they did by their iudgmēt: for when they cannot quite put downe all authoritie and Magistrates, they speake euill of them, and blaspheme those that exercise the same: that is (as the word signifieth) those that are in dignities and glories:foreign. for that is his meaning, when hee calleth Princes by the name of Glories. Here two things are to bee considered: first their sinne, [speake euill▪ ] secondly, the amplification of their sinne, partly in this verse, and partly in the next. The sin is mentioned and condemned in Exod. 22.28. Thou shalt not speake euill of the Rulers of thy people. Eccles. 10. Curse not the King, no not in thy heart, for the birds of the ayre shall bewray it. Which sinne wee should be so farre from, as that wee should not receiue any accusation against any Elder, vnderunder two or three witnesses, 1. Timoth. 5 If we may not receiue slanders against Rulers, much lesse may we raise them.
Vse. 1. See here as in a glasse the common sinne of these daies, wherein the common practise, yea and table talke of men is the censure of the doings of the Magistrate, and the doctrine of the Minister. Paul when he called Ananias a painted wall;Act. 13.5. being reprooued, answered, that he knew him not to be the high Priest, for then he would not hauehave reproched him: that is, he acknowledged him not, but knew him rather to be an vsurper, which made him vse that boldnes. Secondly, if a man may not speake euill of a Ruler, then much lesse may any priuate man take a sword in hand to take away the life of a Prince or Magistrate. Dauid knew that he was to succeed Saul in the kingdome, and that Saul sought his life daily, and yet his heart smote him when finding Saul at aduantage that he cut off but the lap of his garment, whereas he might hauehave as easily taken away his life; the ground of his griefe was, because hee was the Lords annointed. 1. Sam. 24.Where take notice of the spirit that leadeth and ruleth those Romish vassals, who are sent out into Christian lands with Commission to take away the liues of the Lords annointed ones,Romish vassals authorized to take away the liue… of the Lords annoynted ones, the lappes of whose garments they ought not to touch. who will not stoope vntounto that Antichristian tyranny. Instruments of Satan they are, inflamed by Diabolicall furie; fighting for their Babylon with the weapon of most monstrous and vnnaturall crueltie. Thirdly, we are on the contrarie taught hence to blesse our Magistrates, especially the Lords annointed ouer vsus: as also other inferiour Magistrates; who although their persons may bee meane, yet are vnderunder the supreame, as hee vnderunder God is a Steward and Deputie for our wealth. The Apostle Paul willeth that prayers be made for all men, but especially for Kings and Princes;1. Tim. 2.1. and those that are vnderunder them in authority, that we may lead a quiet and peaceable life in all godlinesse and honestie. Ieremy wisheth the people in captiuitie to pray for Nebuchadnezzar an Heathen King, that vnderunder him they might hauehave peace. Hence is that good order commended vntounto vsus, wherby in our publike prayers we make solemne mention of our lawfull Magistrates, testifying both our desire of their good, and our thankfulnes for their gouernment.
Secondly, the amplification of their sinne standeth partly herein, that they speake euill of Dignities, Glories, Maiesties, that is, of those whom God hath adorned with these: in detracting and detaining from them their due honour.
It may bee here asked, why doth the Holie Ghost call Magistrates by the names of glorie and dignitie? Ans. For two causes: first, because the Lord hath set them in his owne roome and place, and accordingly honoureth them with titles befitting the same. Psal. 82.1. God standeth in the assemblie of Gods, that is, of Magistrates; called Gods, not onelyonly because he hath set thē in his place; but also because they hauehave receiued a particular charge and commandement, and therwith a power of executing his own iudgements amongst men vponupon earth as his deputies. 2. Chro. 19.6. They execute not the iudgements of man, but of the Lord. Secondly, these titles are giuen them, because the Lord doth vsually furnish them with worthie and peculiar gifts (though not alwaies of sanctification) yet of regiment and gouernment to bee answerable to their former designement, as of wisedome, courage, zeale, &c. 1. Sam. 10.9. when Saul was made King, the Lord gaue him such princely gifts, as it is said, God gaue him another heart, his heart was changed in regard of other gifts than formerly he had: so when Dauid was annoynted King, and when Samuel had powred the horne of oyle vponupon his head, it is said, 1. Sam. 16.13. that the spirit of the Lord came vponupon him, which furnished him with gifts and graces both of regeneration and regiment also. In like manner the Lord tooke of the spirit of Moses, and put it on the seuenty Elders, Numb. 11.17. whereby they were furnished with gifts of gouernment, and enabled to beare rule▪ and iudge iustly as Moses was: such titles therefore as these, are not ascribed vntounto them without iust cause. Yea, how can they be fitlier called than Glories? seeing there is no greater glorie in earth than to supplie Gods roome, and to bee enabled with gifts for the sufficient discharge of it.
Hence learne, that it is lawfull for Princes to beare an outward pompe, in diet, buildings, costly apparell, and troopes of men, for they are dignities, and their dignitie being outward in regard of men, they may maintaine it by outward pompe, to procure more reuerence and awe of men thereunto. So Agrippa and Bernice came with great pompe and entred into the common hall: Act. 25.23.which pompe is not there discommended, but rather approued, as by the circumstances of the text appeareth.
Secondly, Magistrates ought especially to honour God, because he especially honoureth them; this must they doe by discountenancing and punishing vice, and by setting vp and maintaining true religion and vertue.
Thirdly, being in Gods place they are to execute iustice, without corruption or partialitie, in the face and feare of God. 2. Chro. 9.7. Seeing the iudgement is the Lords, let the feare of God bee vponupon you, take heede and doe it. Deut. 1.17. Ye shall hauehave no respect of persons in iudgement, but shall heare the small as well as the great: ye shall not feare the face of man, for the iudgement is Gods: and herein stands a great part of their glorie.
Fourthly, we are in all lawfull things to yeeld free subiection and obedience vntounto our Magistrates and gouernours, euen as vntounto God himselfe, whose roome they are in; which duty the child oweth also to his father, the seruant to his Master, because they also are set ouer them in Gods stead.
Fifthly, hence also is it lawfull for vsus to giuegive to Princes the titles of Maiestie and Grace, because it hath pleased the holy Ghost to ascribe them vntounto them, and by their titles to commend their persons and places vntounto vsus; yea and to furnish them with such gifts of Magistracie, as that they become not onelyonly naked titles, but iust significations of the true honour which God hath graced them withall.