A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 13

A Commentary on 1 Peter 1-3 · Exposition of chapter 2 · Exposition of verse 13

p. 421Verse 13.

Submit your selves to every ordinance of man for the Lords sake: whether to the King, as superior.

FRom the thirteenth Verse of the first Chapter, to the ninth Verse of the third Chapter, is contained matter of exhortation: and the exhortation is either generall or speciall. The generall exhortation concernes all Christians, and hath beene set downe from the thirteenth Verse of the first Chapter, to the end of the eleventh Verse of this second Chapter. Now those words, and those that follow, to the ninth Verse of the next Chapter, containe speciall exhortations which concerne some Christians onelyonly; namely, subjects, servants, wives, and husbands. Of the duty of subjects hee entreats from Verse 13. to Verse 18. Of the duty of servants, from Verse 18. to the end of this p. 422Chapter; of the duty of wives, in the seven first Verses of the third Chapter: and of the duty of husbands in the eighth Verse of that Chapter.

So that the Apostle having taught all Christians before how to behave themselves in their generall calling, hee now undertakes to teach some sorts of Christians in particular, how to order themselves in their particular callings; and so hee teacheth them in some things that concerne the Politickes, and in some things that concerne the Oeconomickes. Unto order in a Common wealth belongs the duty of Subjects: and unto houshold government belongs the duty of Servants, Wives, and Husbands.

From the coherence, and the generall consideration of the whole exhortation, divers things may bee noted before I breake open the particulars of the Text.

1 The Word of God must bee the warrant of all the actions of our life: it not onelyonly gives order about the businesses of Religion, but it prescribes matter of obedience in all our conversation; it tells us what to doe in our houses, and in the Common wealth, as well as what to doe at Church, which shewes us the perfection of the Scripture. Theologie is the Mistresse of all Sciences: it perfects the sound knowledge of the Ethicks, Politickes, or Oeconomickes, and it should teach therefore in our callings, whether generall or particular, to seeke warrant from the Word, which warrant wee may finde either expressed particularly, or else implyed in generall directions: and withall wee should take heed that wee make not more sinnes in any estate of life than are made in Scripture, and so not affright or disquiet our selves with vaine fears that way.

2 The Apostle would have Christians in a speciall manner carefull that they offend not the lawes of the Princes of this world; this appeares, in that hee enjoines them the duties of subjects first, and in that they doe teach them the duty of submission, both in this and other Scriptures, with great force and violence (as it were) of arguments: which shewes that they were wonderfull desirous to charge and instruct the Christians so, that if it were possible, they might not offend that way: and the reasons are divers and many, why Christians should bee above all men carefull to keepe the lawes of Princes: first, because by breaking the lawes of men they sinne against God. Secondly, because evill minded men have in all ages watched godly Christians, to see whether they could finde any fault by them in the matters of the kingdome. Thirdly, because if earthly Princes be provoked, it may cause a generall trouble of the Churches; the offendors many times suffer not alone, but many others upon displeasure raised by them. Fourthly, because if earthly Princes bee good, the carefull obedience of their Subjects may incourage them to be great helpes to Religion, even to be Nursing-fathers and Nursing-mothers to the Churches, 1 Tim. 2.2. Fiftly, because perversnesse and contempt, and carelesse neglect of the lawes of Princes many times proves scandalous, and Wee must not offend them that are without, 1 Cor. 10.2. Col. 4.5. Many that were somewhat enclined to embrace the sincerity of the Gospell, have beene cast backe, and professe that therefore they abhorre such people, because they observe their disobedience against humane government, either through indiscretion, or nice scruples, or perverse wilfulnesse.

The use may be to reprove the carelesnesse of many Christians this way, and that for divers offences: as first, for sluggishnesse, in not studying the Lawes of the Countries where they live. Some Christians have a secret jealousie against the Lawes of men, and doe in heart thinke meanly of them; and unlesse the equity of the Law stare them in the face, they doe, without any further consideration, securely cast aside the care of it, and rush into the breach of it. Secondly, divers Christians doe much sin against the holy desire p. 423and direction of the Apostles, in the intemperancy of their words, when in ordinary discourse they speake with much scorne of the observation of the Lawes of men, which they understand not. A Christian that will not study to be quiet in respect of the Lawes of men, is a singular plague to the Church where he lives.

Doct. 3. We may hence note, that it is necessary for Ministers often to teach their hearers their duty to Magistrates, & to shew the power that Princes have to make Lawes to governe them by. And this is fit to be noted, because of the strange weakenesse and perversnesse of some Christians, that are much offended with their Teachers, if they fall upon doctrine of this nature, with any application to the times, they mistrust them, or censure them to be temporizers, and to speake out of flattery or wilfulnesse, or the like corruption of conscience. I speake not now of such Ministers as pleade the rights of Princes onelyonly for their owne ends, or in such a manner as they discover an apparent hatred of godlinesse it selfe (for these are worthy to bee blamed;) but even of such Ministers as prove the rights of Christian Princes with compassion, and love, and meeknesse, without provoking or reviling tearmes: even these, I say, are mistrusted and censured▪ though we heare and see in other Scriptures, that they are bound to prove and defend the authority of the Magistrate in any thing wherein it is unjustly questioned.

Doct. 4. It is necessary wee should first bee taught our duty to God, and those things that concerne a religious life; and then our duty to man, and in particular, to Magistrates. This the Apostle intimates, in that he first instructs them as Christians, and then, as Subjects: and there is apparent reason; first, in respect of God; secondly, in respect of themselves; and thirdly, in respect of the Magistrate.

First, in respect of God: for we are first and chiefly bound to God: our first covenant is made with God; and we are more beholding to God, than to all the world besides: and therefore againe to respect his glory, and obedience to him in the first and chiefe place.

Secondly, in respect of our selves and our owne profit, we must study God's Lawes as well as the Lawes of men; yea, with our first and chiefe cares, and accordingly yeild obedience: because though by keeping the Lawes of men wee may live quietly and safely, and with much reputation, yet all this will not protect us against the breach of Gods Law: but the hand of God may pursue us while we live, and we may be damned in hell when we die, for want of a religious life.

Thirdly, in respect of the Magistrate; he shall have the better Subjects by it. Good Christians are the best Subjects; and the knowledge of Religion and Gods Word makes men obey, not for feare or custome, but for conscience sake, and for feare of God's displeasure. And besides, it makes men humble and charitable: humble not to thinke themselves too good to obey; and charitable, in not suspecting the meaning of Princes further than they must needs. And it restraines the excessive pronesse of mens natures, that are (without Religion) apt to speake evill of those that are in authority; and chiefly, because true Religion will make men pray heartily to God for their Governours: and God himselfe doth spare, or blesse them the rather, for the prayers of the righteous.

The use should be to informe and teach all sorts of men to take heed of separating what God hath joyned together. It is an extreme folly to give unto Caesar what is due to Caesar, & not to give unto God what is due to God: and so it were to give unto God what is due to God (if men could doe it) & not to give to Caesar what is due to Caesar. The respect of God's Lawes should make us more carefull to observe mans Lawes. And contrariwise, it is a fearfull case p. 424that many live in, that thinke they have done enough, if they live in obedience in respect of the authority that rules them in the places they live in: they would bee much troubled if the Magistrate should bee offended with them, but are never troubled though they provoke God to his face: and they are maliciously foolish, that would have the Laws of men obeyed, when they are against the Lawes of God; or would have men so rest in observing the just Lawes of men, as not to be so forward and busie about the duties of Religion.

Further, a question may bee here asked, Why the duty of Magistrates is not here set downe, as well as the duties of Subjects? I answer, that in those times of the Apostles, the Magistrates were without; so farre from being Christians, that they did, for the most part, persecute that way: and therefore they doe avoid medling, or undertaking to teach them that would not learne, but rather be incensed against such Teachers. Besides, if this and other Scriptures of the New Testament be marked, we shall finde, that the duty of Inferiours is both more often, and more fully taught, than the duty of Superiours: for in that new and tender world, great care was to bee had, that, under pretence of Religion, civill obedience, either in the family or Common-wealth, were not neglected. And it is a truth to be knowne at all times, that God would not have Inferiours too skilfull in the duty of Superiours, that they might first learne to shew duty, before they called for duty from their Superiours. That may be one reason why the duty of Masters is not here handled, and in other places of the Epistles but briefly: for many times the description of the duty of Superiours is used but as a glasse by the Inferiours, to pry into the faults of those that rule them; and so grow carelesse, and wilfully stubborne, under pretence of the faults of their Superiours. But some one might say, that by this means, if the Magistrates did turne Christians, they were left without rules of direction, and so they should not know what to doe.

Answ. That inconvenience was long before prevented, because the duty of Magistrates is fully taught in the Old Testament, which unto a godly minde is of as great authority as the New. Thus of the coherence and generall consideration of all the words. The duty of Subjects followes to bee particularly considered of.

Submit.]

Concerning Subjects, here are five things to be considered of:

First, the proposition of Doctrine, in these words; Submit your selves to every ordinance of man for the Lords sake.

Secondly, the exposition of it in one case, and that is, the persons to whom they were to bee subject; to all sorts of Governours, to Kings, or any other Governours.

Thirdly, the confirmation by reason. Ver. 14, 15.

Fourthly, the answer of an Objection, Ver. 16.

Fiftly, the conclusion, Vers. 17.

In the Proposition consider,

1 The duty to be done: Submit.

2 The persons must doe it: your selves.

3 The things to which they must bee subject: Ordinances: where is a double extent, (viz) to every ordinance, & though they be ordinances of men.

4 The manner or motive, For the Lords sake.

Submit.]

The duty is to submit unto Magistrates, Rom. 13.1, 2. For Explication, two things are to be considered, Why we must submit? and, How we must submit?

For the first, we must submit; 1 Because God is the Author of Magistracy, Gen. 9.6. Deut. 16.18. Pro. 8.15. Dan. 2.21. Ioh. 19.11. Rom. 13.1, 4, 6.

p. 425Object. The Divell is said to bee the Prince of this world, and hee claimeth all the kingdomes of the earth, Ioh. 12.31. Mat. 4.8, 9.

Sol. He is the Prince of this world by malicious usurpation, not by any right. 2 He is so in relation to wicked men, he is their king, but not of others. 3 He speakes like himselfe, that is, like the father of lyes, when hee claimes all the kingdomes of the earth: for no part of the world is his, because The earth is the Lords, and all that therein is.

Object. But God was angry with the Israelites for their asking of a King; and therefore it seemes it was not his ordinance that there should be Kings.

Sol. He was not angry with them for desiring Governours, for they had Governours before sent of God, and the very King they had afterward, God gave them him, Hos. 13.8. but hee was angry for the cause of their request. Their faith and hope was in a manner spent, and they conceived more hope in a King, than in God that had beene such a King to them so many yeares. 2 Men must be subject, because God hath taken mens consciences bound to subjection, Rom. 13. 3 Because Kings are heads of the people, and therefore as members, it is agreeable that they should submit, and bee ruled and guided. 4 In respect of the benefit men receive by Magistrates, both in outward things, and in matters of Religion. For outward things, men enjoy publike peace and quietnesse, and protection by the help of the power of the Magistrate: And for matters of Religion, earthly Common-wealths are as it were Innes to lodge the Church in, and Princes power affords protection, so as Christians may more safely follow their calling; and if they be godly Kings, they are the very nurses of Religion. And thus of the reasons.

For the second, this Submission hath in it sixe things: the first is,What Submission hath in it, viz. six things. obedience to their lawes and commandements, Tit. 3.1. The second is honour; Rom. 13.7. for they are principalities and powers: as the Angels shine in heaven, so doe Princes on earth. Yea, they are called gods: and so in two respects; first, as they are Gods Deputies and Viceroyes: God executes a part of his Kingdome by Kings. Secondly, as they beare the image of God, and his authority and soveraignty. Now wee must performe this honour by reverence, and by feare of them, and by judging the best of them and their actions, without conceiving suspitions of them, or receiving evill reports against them, or daring to speake evill of those dignities and Rulers of the people: and by all thankefulnesse for the good wee receive by them, acknowledging to the full all their praises. The third is loyalty, by which wee resolve and endevour to the uttermost of our powers, to maintaine and preserve the persons, rights, prerogatives, crownes and dignities of Princes. If wee must lay downe our lives one for another, then much more for our King and Country. The fourth is piety: we must pray for them with all manner of prayer, wee must make supplications for Gods blessing upon them, and deprecations for the removing evils from them: and if they should sinne, and God bee wroth with them, wee should stand up in the gap, and make intercession for them, and we should give thanks for all the mercies the Lord shewes unto them, 2 Tim. 2.1. The fift is maintenance: tribute must bee paid, Rom. 13.7. Christ himselfe submitted herein. The last is subjection to their punishments, Rom. 13.4. yea, to their injuries, as David, Christ, and the Apostles did submit themselves to the injurious dealing of Saul, Pilate, and the Tyrants, when perhaps they could have made resistance.

Use 1. The use may be first, for terror to the seditious: great hath beene the vengeance of God upon Traytors; the earth swallowed up Corah, Dathan, and Abiram for their rebellion: Absolon was hanged up by the haire between heaven and earth, as unworthy both of heaven and earth. The words of our p. 426Saviour Christ are in an high degree true in this case, Hee that taketh …up the sword, shall perish by the sword. And S. Paul saith, They shall be damned that resist the power.

Secondly, it should much humble the better sort of men, for divers … that are too common; such as are the receiving of evill reports and speaking evill with too frequent intemperancy, grudging at the payment of tribute and taxations, evill surmises of the actions of Princes, and the aptnesse …o f… vour themselves in the liberty of doubting, concerning obedience to them in things indifferent.

Thirdly, all good Christians should be perswaded to make conscience of this submission, and to that end they should bee at the paines to study this Doctrine, and withall pray to God to direct them and keepe them in his feare and obedience herein: and besides, they should be sure that they meddle not with the changers, or with the seditious, Pro. 24.22.

Your selves.]

These words may note either the manner of our submission, or the matter: the manner, thus, Submit your selves: that is, yeeld obedience uncompelled, doe it of your selves, stay not till you be forced to doe it: and so the Apostle should thereby import, that our submission even to men should bee performed willingly, and so wee should willingly and cheerefully obey their lawes, honour and defend their persons, pray for them to God, yeeld them tribute; yea, wee should without murmuring submit our selves to their punishments, yea, cheerefully beare their injuries; and so it removes grudging and force from our submission. But I rather understand the words to note the matter to bee submitted, and that is our selves; not our goods onelyonly for tribute or custome, but our persons also must bee at the Princes service; our very bodies must be submitted both to doe the labour tha… belongs to the beating of any office for the publike good, and to the enduring of any punishment, by the lawes to be inflicted upon the body; and to the imploying of the body and life in defence of the true Religion, and of the King… person, law and desire, in warre or otherwise. This is manifest by the frequent wars in the Old Testament, both required and performed: nor may any say, that Christians in the New Testament are not charged in the businesse of warre; for,

First, It was Christ's maine intendment to forme a spirituall Kingdome to God: he left the state of earthly Kingdomes to the condition they were in before.

Secondly, when the Apostles doe in the generall require the submission of Christians to their Magistrates, without exception of their obedience in warre or otherwise, it is manifest that they leave them to the lawes of nature, and the lawes of God before.

Thirdly, even in the New Testament this is implyed by Iohn Baptist's answer to the souldiers, Luk. 3.14. and the praises of those worthy warriours, Heb. 11.33, 34 (In which place also is a manifest proofe for subjection, even in our bodies, to the sentences of Magistrates, whether just or unjust.) And the Magistrate's sword, Rom. 13.4. is not onelyonly a sword of justice upon malefactors in his owne land, but of revenge on the enemies of God, or the Church, or Common-wealth abroad. And for that saying of our Saviour to Peter, He that taketh the sword, shall perish with the sword, Mat. 26.52. it is spoken of him to whom of the Lord it is not delivered; that is, of him that hath not authority from God, as Magistrates have to command others to take the sword: and it was spoken to Peter, a Pastour of soules, Put up again thy sword into his place. That materiall sword was not for him to use.

Thirdly, note, that it is indefinitely propounded▪ Your selves; that is, all p. 427of all sorts, no man can bee exempted from subjection to Princes. Christians must obey as well as Pagans, strangers as well as home-borne, while they are within their gates. All the doubt is, whether Church-men are to bee subject to secular Princes. The Papists deny it: but wee affirme it, and have reason so to doe. First, because the precept is generall without exception. Secondly, because the Apostle saith, Rom. 13.1. that Every soule must bee subject: and therefore if Church-men have soules, they must bee subject to the higher Powers. Thirdly, because Princes have executed their authority over C…urch-men, whereof wee have manifest examples in the Word: as, David appointed the orders and offices of the Levites. Salomon put downe Abiathar from the Priest-hood. Iosiah burned the very bones of the Priests upon their Altars, and also purged the Temple, and restored the Passeover. Christ himselfe was subject to the authority of Princes: hee gave tribute, and appeared at their Tribunall. Paul was subject, and appeared before the Magistrates, and used their power when hee appeal'd to Caesar, 3. Thes. 2. Fourthly, there is manifest reason for it: for if Church-men bee citizens or members of the Common-wealth, then they must bee subject to the Rulers and Lawes of the Common-wealth. Fiftly, the doctrine of the purest times since the Apostles, is agreeable hereunto: for Chrysostome upon the thirteenth to the Romans, avouches it, that Priests and Monkes, yea, Apostles, Evangelists, and Prophets, must be subject to secular Powers. And Bernard reasons out of that place th…s: If every soule must bee subject, then yours also that are Churchmen: who hath ex…epted you from this All? Siquis tentat excipere, con… tur decipere. Agnoscit dominum suum & …er….If any man goe about to except you, hee goes about to deceive you. And Pope Gregory acknowledgeth the Emperour Maurice as Lord of him and the Clergy.

They object, that the ecclesiasticall government is greater than the secular, jure divino: and therefore Church-men ought not to be subject, because the Superiour ought not to be subject to the Inferiour.

Ans. The ecclesiasticall government is superiour to the secular government, and it is inferiour to it: it is superiour, in respect of the rule over themselves in the things of the kingdome of heaven, by means appointed of Christ, viz. the Word and Sacraments, &c. but it is inferiour, in respect of civill subjection in the obedience or submission that concernes body and goods. The Prince must bee subject to the Church in matters of faith and godlinesse; and the Church subject to the Prince in matters of this life, and civill subjection. How farre Princes have power in cases ecclesiasticall, will bee shewed afterwards.

They object, that divers Councels doe except the Clergie from the Barre and Tribunall of Princes; and divers Popes have discharged the Clergy of such subjection.

Answ. Councels and Popes cannot decree against the Word of God: besides, they judge and determine in their own case; for what were the Popes or Councels but Clergy-men? Moreover, the Popes assumed a power to themselves, which was never given them: for they were so farre off from having power to free their Clergy, that they had no power to free themselves, 2. Thes. 2.7.

They object againe, and say, that it is absurd the sheep should rule and judge the shepheard: Princes are but sheepe, and Priests are the shepheards.

Answ. Magistrates are not sheep in all things, but in spirituall things, in matters of faith; and so Ministers are shepheards to feed their soules: but in civill things, the Magistrate is the shepheard, and the Clergy-men sheepe, because citizens or subjects.

But they say, that Clergy-men are freed by priviledge from the Emperors, p. 428and by the Lawes of the Empire.

Ans. If that be so, then their priviledge is, Iure humano, not divixo. Secondly, they plead a false priviledge: for in things in question they were never priviledged; that is, in matter of obedience to the Law, or in matter of punishment in things criminall. Thirdly, if it were so, then they are subject to Princes: for hee that grants a priviledge, is greater than hee to whom it is granted. But the last and best answer is, that Princes can grant no such priviledge. Can a father free his sonne that hee shall not honour him? or a husband free his wife that shee shall not bee subject to him? No more can a Prince free his subjects from obedience or subjection, because the subject is tyed by the Law of nature and by Gods Law, which Princes cannot undoe.

Thus of the third point.

Fourthly, when hee saith, Submit your selves, he doth not require them to submit those things to the pleasure of the Magistrate which are not theirs. Every godly Christian hath some things which are not his owne, but Gods, and those he must not subject to the will of Princes: as his Religion, his Faith, the Word of God, the Sacraments, his prayers: for those are none of Caesars, and therefore must not be given to Caesar.

Thus of who, or what must be submitted.

To every ordinance of man.]

There are two senses given of these words: some understand them of Magistrates themselves; some of the Lawes of Magistrates. It is not easie to tell how to restraine the text to either of these; for both are true, and the former included in the latter, and the latter implyed in the former: and therefore I purpose to handle the words according to the sense in both respects.

First then, wee must be subject to every ordinance of man; that is, to all sorts of Magistrates. And the Apostle seemeth to expound it when hee saith, Whether it bee to the King, or to the governours, as importing that they were the ordinances he spake of before. Now concerning Magistrates as they are here intreated of, these things are to be noted.

First, that Magistrates are an ordinance of men; and so they are in divers respects, because magistracy is a thing proper to men. Secondly, in respect of the end, because it is ordained for the good of men. Thirdly, because the choise of the kinde of Magistrates hath beene for the most part left unto men: for God hath not tyed all nations to a kinde of government, but left them for the most part free: and therefore some governed by Kings, some by Emperors, some by Consuls, some by Dukes, some by Princes or Earles, or the like. Fourthly, because in the New Testament Christ did not at all imploy himselfe in settling any order for the corporall government of his Church in this world, it being specially his intent for the raising of his spirituall kingdome, and the ordering of the government that concerned the soules of men and their full subjection. OnelyOnly we must take heed of one sinne here, and that is, that we conceive not the Magistrates are mans ordinance, as if man appointed or ordained, or invented them, for that is contrary to expresse Scripture, that calls all those earthly powers Gods ordinance: they are by divine institution, Rom. 13.1, 2, 3. Pro. 8.15. 2 Chron. 19.6. Dan. 4.14, 22.

Ob. Hos. 8.4. it is said, They made them a King, but not by mee.

Sol. God disclaimes not the ordinance: for hee himselfe had appointed Ieroboam to be King (of whom the Prophet speaketh;) but he disclaimes the manner or the choise of him as it was done by the Prophet, which chose him in a mutiny, and without respect to Gods will.

Ob. Nimrod was the first that brought in Magistracy, and he is taxed for it in Gen. 10.9.

p. 429Ans. The words are, Nimrod was a mighty hunter before the Lord. Now these word… have beene interpreted either properly thus: He was a hunter of beasts before the Lord, that is, which beasts hee would sacrifice before the Lord; or meta…horically, that hee was the first that set up Monarchies of the thraldome, appointing Lawes and a forme of Government:A… Ezra. and this hee did by instinct from God, for the protection of the Church and Common-wealth, against the injuries of those that dwelt neere them.

Secondly, say that hee is in these words condemned as a hunter, that is, a tyrant, as the word is taken, Lament. 3.5. Ierem. 16.16. Ezech. 32.30. &c. and that it is added, Before the Lord, to note, that he did oppresse men by manifest violence openly, shaking off all feare even of God himselfe; yet it followes not, that his power was not of God: the manner of getting it was evill, but the power was good.

Thirdly, it will not follow that Magistracy is evill, or not of God, because it had an ill beginning, if it were granted, that it did begin in Nimrod: For so the translation of Ioseph into Aegypt, and the Kingdome of Saul, and Ieroboam, &c. should be evill, and not of God: for they had ill beginnings.

But lastly, I answer, that Nimrod was not the first beginner of authority, or power, or government, though hee were of that kinde of Governours; for there was a hunter both Ecclesiasticall and Civill before; yea and there were Cities in the world before, therefore there must needs bee government and Governours: Cain built a City, yea and God himselfe ordained Magistracy after the floud, when he said: By man shall his bloud be shed, Genes. 9.6. In short, Nimrod was the author of the Babylonicall tyrannicall Monarchy; not the authour of the Magistracy, or civill authority over others.

Object. Many Kingdomes and Officers are gotten by evill meanes.

Solut. So many men get goods by usury, or robbery; yet the things are of God.

Object. But we see, that Magistrates are chiefe, and set up by men.

Solut. So the fruits of the earth are gotten in by the labour and care of men, are they not therefore of God? Ministers are chosen of men, is not their calling therefore of God? Second causes doe not exclude the first.

To conclude, the Magistracy is the ordinance of men subjectively,1 Subjectivè. as it is enjoyed or borne by men; and objectively, as it is imployed amongst men,2 Objectivè. and in respect of the end, as it is for the good of men.3 foreign. But the true word Creation or Ordinance shewes it is Gods worke, or institution,4 foreign. or appointment.

Secondly, it is to be noted, that we are bound to submit our selves to the ordinances, that is, to the office, or calling, or authority: hee doth not mention the persons so much as the calling; because oftentimes there is found in the persons vices, and some causes of not obeying: but in such againe, wee must not consider the person, but the ordinance, or calling it selfe.

Thirdly, we must submit our selves to their ordinances, that is, to all sorts of Magistrates. Now all Magistrates may be distinguished, either in respect of 1 Iurisdiction, 2 or Religion, 3 or Objects, 4 or Affaires, 5 or Office, 6 or Adjuncts, 7 or Dignitie. First, in respect of Iurisdiction: some are superiour, that they have none above them but God; as Emperor, King, Dictator, Senate, &c. or inferiour, which is appointed by the superiour; as are all inferiour Governours and Officers. Secondly, in respect of Religion; some are beleevers, as David: some infidels, and so are either such as persecute Religion, as Herod, Iulian; or tolerate it, as Trajane. Thirdly, in respect of Objects, p. 430some are Togati, Governours; some are Armati, Marshall men. Fourthly, in respect of Businesse, some are Councellours, some Senatours, some Judges, &c. Fifthly, in respect of Office, some are foreign. Law-givers; some are foreign, Law-keepers, as Justices and the like. Sixthly, in respect of Adjuncts, some are lawfull and just, and good Magistrates, who come by their power by lawfull election or succession, and doe exercise it well: others are are unlawfull or bad Magistrates, as having (in respect of the manner) attained their places by unlawfull meanes, or doe exercise their authoritie with cruelty or partiality, or the like. Seventhly, in respect of Dignitie: some have dignity and not authority; as such as enjoy the titles of Dukes, Earles, Lords, Knights, Esquires, or Gentlemen: some have dignity and authority also, as such of any of the former kinde, or the like, as are likewise called to any office of rule and gove…nment, or service. Now wee must bee subject not alone to the King or Superiour, but to governours under them, as the Text shewes. We must be subject to Prince that are Infidels, as well as to Christian Princes; for such were the Magistrates for the most part when the Apostles writ: So we must be subject to unworthy, or vicious, or tyrannous Princes, as well as to godly, and vertuous, and loving Princes, which the word here translated Ordinance, imports: for it signifies creation. And so Magistracie is a creation in divers respects; First, because God was the author of it, as he was of the world. Secondly, because Magistrates are raised beyond expectation. Thirdly, because many times God, as a righteous Judge, suffers many m…n to get into high places of honour and authority, that have no worthinesse, or fitnesse, or stuffe in them, more than hee would have to rule or furnish it selfe: even to such Magistrates also must we submit. OnelyOnly for the last distinction, there is a difference for such as excell onelyonly for titles of dignitie, and have not authoritie: wee must reverence and shew as civill respect unto them, as belongs to their places: but we are not bound to submit our selves to them by way of obedience; for that is due only to such as have authoritie as well as dignitie.

Thus of subjection to Magistrates: subjection to the lawes of Magistrates followes.

Concerning the lawes and ordinances of Magistrates, two things may hence be gathered.

First, that we must subject our selves to such lawes and ordinances as men that are in authority doe make: wee are bound to this subjection, even to mens lawes: that we are bound, the very words of the Text prove: howsoever, or in what respect wee are bound, is to bee distinctly considered. For mans lawes doe not binde as God's lawes doe: for God's lawes doe binde not onelyonly the outward man, but the inward man also, even the very consciences more distinctly and particularly. The lawes of men binde onelyonly the outward man properly: for God reserveth the conscience of man onelyonly to his owne command. Now whereas the Apostle saith, Rom. 13.5. Wee must obey Magistrates not onelyonly for feare, but for conscience, it is thus to bee understood: First, that men are not onelyonly driven to obedience of Magistrates for feare of punishment, but even by their owne conscience, ever testifying that they ought to obey them. Secondly, that the conscience is bound to obey Magistrates by the vertue of God's Commandement, that requires this obedience of men, not simply in respect of the lawes of men.

Secondly, that we are bound to obey every ordinance of man, that is, all sorts of lawes made by men. This needs explication: for it is evident by divers examples in Scripture, of godly men that have refused to obey in some cases: and the Apostles have left a rule, Acts 5. that in some cases it is better to obey God than man. And therefore I would consider of it distinctly, in p. 431what things they have no authority to command, and in what things they have authority.

For the first. In some cases Magistrates have not authority: and if they doe command, we are not bound to obey. For every Magistrate stands bound himselfe to looke to it, that he transgresse not in these cases:In what things the Magist…ate is not to be obeyed. He is bound to the law of nature as hee is a man, and to the law of God as hee is a Christian, and to the fundamentall lawes of the Kingdome as hee is a Prince or Magistrate: so that hee must make no lawes or ordinances against any of these Lawes, especially he may command nothing forbidden in God's Word, nor forbid any thing that is commanded in God's Word: some instances will be given afterwards.

For the second. In what things they may make lawes,In what things they are to be obeyed. there is no question in these cases I now maintaine: as if they make lawes in meere civill things for the good of the Common-wealth, there is no doubt but wee must obey: the expresse words of the Text require our submission; and so i… they make lawes to enjoyne their subjection to doe such things as are commanded by God in Scripture, or to forbid the doing of such things as are expresly condemned in God's Word.

There are other cases that have been by men of diseased minds doubted of: but yet subm…ssion is by the Word of God required in them, as well as in other cases. For instance: Men ought to submit themselves in these cases following; as first in civill things, if mens lawes be in some sort injurious, as in matter of mens goods. A Prince makes lawes to lay too heavie taxations upon the subject, yet the subject must submit: and therefore the ten Tribes did sinfully to refuse Rehoboam, and rebell against him for that reason. If any object that Naboth did not yeeld to Ahab when hee desired his Vineyard; I answer first, that some difference must be put between the occasions of Princes, I meane their desires, and their lawes: the inordinate desires of Princes are not alwayes necessarie to be fulfilled. Secondly, Naboth was tied by the Law of God to keepe his inheritance: for God had tied every man to keepe his ancient inheritance, and to marrie within his Tribe, that so it might bee cleerely manifest of what stocke the Messias should come, Lev. 25.23. Num. 36.7, 9. But this was an ordinance peculiar to the Jewish government.

Secondly, in Church-matters the Magistrate may command, and the Subject must obey. Now because many questions are moved about the Magistrates authority in Church-affaires, and about Church-men, therefore I will here proceed distinctly, and shew first what they cannot doe about Religion, and then what they may doe.

These things they cannot doe, that is, they have no power or authority to meddle in them: as,

First,In what matters ecclesiasti…ll …he Magistrate hath no power. the civill Magistrate hath no power nor authority to execute the office of the Church-Minister: he may not preach in the Church, or administer the Sacraments, or execute the censures of the Church, Heb. 5.5. 1 Cor. 7.10. The presumption of Ieroboam and Uzziah herein was punished, 1 Kings 13. 2 Chron. 26.

Secondly, hee hath no power to make lawes that shall binde men to beleeve his devices, as matters of faith and doctrine: for these things depend upon the will of God, not of Princes.

Thirdly, hee hath not power to bring in any idolatrous service into the Church, as a part of Gods worship, Esay 29.13. Mat. 15.19. And therefore Ieroboam was condemned for the Calves, and Ahab for Baal, and Ahaz for the Altar of Damascus, and all the Kings for the high places.

Fourthly, hee hath no power to set up a Ministery in the Church, that for the substance of the calling was not instituted by Christ, Ephes. 4.11, 12. p. 432Heb. 5.5. All Ministers of the Gospell have their mission from Christ.

In what things he hath power ecclesiasticall.Thus of what they cannot doe: what they can and ought to doe followes. For it is certaine, that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the subject: and therefore, in respect of Religion, they are said to be nursing fathers and nursing mothers. The Apostle saith, Rom. 13.5. of the Magistrate, He is the Minister of God for thy good. Now the good of the Subject is not onelyonly a civill good, done civilly; but done spiritually, a spirituall good, which is the greatest good of the Subject, and therefore to bee most sought for by the Prince. And as in respect of their civill good he must provide that justice may flourish in the Common-wealth: so in respect of their spirituall good, hee must provide that Religion may flourish in the Church: and to this end,

First, he may and ought by his lawes to enjoyne the profession of the true Religion, and the confession of faith according to the Word of God.

Secondly, he may and ought to provide to the uttermost of his power, that the Churches may be furnished with able Ministers, and that they likewise may have power to call and ordaine other Ministers, and dispose, or depose, as may be best for the good of the Church.

Thirdly, he may and ought to provide 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, he may and ought by his lawes to forbid, and accordingly to punish blasphemies, heresies, idolatrie, sacriledge, and the like.

Now that the godly Princes have had power in these and the like cases about Religion is plaine: Moses by the appointment of God gave order to Aaron and the people in the businesse of Religion: Iosua appoints circumcision, Iosh. 5. proclaimes the law of God, Iosh. 8. renewes the covenant with God, Iosh. 24. David disposeth of the officers about the Tabernacle, 1 Chro. 23. and brings home the Arke, 2 King. 6. Salomon dedicated the Temple: Asa the King made such a law as this, that whosoever would not seeke the God of Israel should die: Ezechias brake downe the brazen Serpent, 2 Kings 18. commanded the Priests to cleanse the Temple, 2 Chron. 29. and to celebrate the Pas…over; and commanded the Levites to help the Priests, because the Priests were not then cleane, 2 Chron. …0. Iosias destroyed 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 whatsoever power the Princes had in the Old Testament, the same power Christian Princes have in the New Testament. Many testimonies might more be added. Salomon deposed Abiathar: Iehosaphat sent his Princes to see that the Priests and Levites 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 binde the Subjects about the worship of God?

Ans. The Magistrate may and ought to determine the circumstances 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 give order for the circumstances in or about the doing of religious duties in the Church: as, hee may appoint the time, place, and outward forme of prayer, 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.

Actions about Gods w…rsh… of two sorts.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, p. 433such as is the purity and san…tity of the heart: some belong to the worship of God, as he…ps and instruments for the better pe…forming or declaring of that worship. The first sort of actions must be prescribed onelyonly by God: who onelyonly can give what he requires; and of this sort whatsoever is not commanded, is forbidden: no man may adde, or take away, or change in these things. The second sort are not all of a kinde neither.Quoad foreign. Quoad foreign. For some are necessary in respect of the being of them; as th…t there should be Churches, marriages, or that the Sacraments should be administred, &c. and these also must be instituted of God onelyonly: 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 publike edification be not hindred or violated.

Quest. But here might some one say, In these things the matter was appointed of God: the Magistrate meddles onelyonly with the manner or the circumstances. But may Magistrates by their owne authority, bring into the Church things that for matter or manner were never appointed by God, and so enjoyne their owne inventions to be observed by the subject?

Ans. Inventions of men are of diverse sorts: for,

First, some are impious and contrarie to the Word of God in their owne nature; such as are, The invocation of Saints,Whether any inventions of men ought to be obeyed. selling of Masses and Indulgences, the forbidding of marriage and meats, making of Images, consecration of Altars, the use of holy water, prayer for the dead, monasticall vowes, worship of reliques, the exalting of one Bishop to be over all the world, and such like: these may not be commanded: they are the leaven of Pharisees, and will spoile all, and therefore may not be brought in by any authority.

Secondly, other inventions of men there are that concerne onelyonly 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 hee may offend in commanding, and subjects may offend in obeying. And therefore I distinguish thus: If the Magistrate command things indifferent in their owne nature to bee used,Gal. 5. Mat. 15. Command. 2.Gal 5Matt 15 and professe that hee requires them with opinion of worship, holinesse, or merit, or necessity to salvation, then the Magistrate sinnes in so commanding, and the subject sinnes in obeying: but if the Magistrate command things to be used which in their owne nature are indifferent, and professe to disclaime the opinion of holinesse, worship, merit, or necessitie, then it is lawfull to obey his commandements in such cases. So then, traditions brought in with an opinion of necessitie, &c. are unlawfull: but traditions brought in for order and decorum, are lawfull, 1 Cor. 14.40. and this is apparent. For if God have left the ordering of things indifferent to men, why may not Magistrates appoint that order? And if Christians may take in or bring up customes in the time of God's worship, why may not the Magistrate doe it by his authoritie? If Christians may make an order for what garments women should weare on their heads in the time of God's worship, why may not the Magistrate make an order, what garments Ministers should weare in the time of God's worship? If subjects may of their owne heads appoint a feast of their owne making, at the time of God's feast, as they did their love-feasts in the Primitive Church, and withall appointed the action or gesture of kiss…ng one another; why may not the Magistrate by his authoritie bring in an action or gesture, it being such a gesture as God hath neither commanded nor forbidden? Finally, if in things indifferent a private man may use things indifferent of his owne head, why may hee not use them which the Magistrate commands, and when hee commands him? and if hee may refuse to use p. 434some things onelyonly because of his owne will, why may hee not refuse them when the Magistrate forbiddeth him?

But that this point may be more cleere, I will set downe a Catalogue of inventions of men used for religious ends and uses, without any commandement of God, and that both before the Law, and under the Law, and under the Gospell.

First, before the Law we read of these things.

The laying of the hand under the thigh in swearing, Genes. 24. &c.

Iacobs piller erected, as a religious monument, Genes. 28.18.

Secondly, under the Law we read of these instances.

The Altar of the two Tribes and an halfe, Ios. 22.10. and 27.30.

Davids dancing and playing on all sorts of instruments and songs before the Arke, 1 Chron. 13.8. and 15.16. and 2 Sam. 6.14.

Davids wearing of a linnen Ephod, the garment of the Levites, 1 Chr. 15.27.

Davids appointing of the offices of the Levites, and his bringing in of the new order of singing men into the Temple, 1 Chron. 24. and 25.

The use of sack-cloth and ashes in fasting.

Salomon built another Altar besides the Altar of the Lord, 2 Chron. 7.7.

Hezekias kept the Passeover at a time not appointed by the Law, and the people kept it seven dayes longer, 2 Chron. 30.2, 3, 27.

About the celebration of the Passeover it is manifest, that the godly Iewes brought in of their owne heads,

1. The gesture of sitting, which Christ himselfe also used.

2. The solemne use of the cup, of which mention is made also, that Christ used it, Luke 22.17.

The Rechabites abstinence not onelyonly from wine, (according to the Law of the Nazarites,) but from husbandry and houses, Ierem. 35.

The Jewes had every where Synagogues which were not commanded by the Law, Luk. 7.5.

Mardocheus appointed the feasts of Pur or lots.

Iudas Maccabeus appointed the feast of Tabernacles, which our Saviour graced with his presence.

Thirdly, under the Gospell.

Our Saviour Christ approved the gesture of sitting, and the Cup at the Passeover, the Jewish Synagogues, and the feast of Tabernacles.

The Apostle Paul used the Jewish ceremonies, when they were no more the ordinances of God; as Circumcision, shaving the head, purifying, vowing, contributing, yea sacrificing, Acts 21.

Abstaining from meat sacrificed to Idols.

The observation of the Jewish Sabbath.

The womens coverings, 1 Cor. 11.

The Love-feasts.

The holy kisse.

Quest. But here might some one say, Things indifferent in their owne nature, in the uses of them not inconvenient, may be commanded by the Magistrate, and subjects must obey; but what if the Magistrate command some things to be observed, as are very inconvenient and burthensome, though they be not unlawfull?

Ans. Things inconvenient, even in matters of Religion, may bee commanded in some cases: as when it is to redeeme a far worse inconvenience. For of two evils of punishments, the Magistrate may take the lesse, as well as any other private man. And if that subjects to prevent worse inconveniences, may use inconvenient ceremonies, then may the Magistrate, to prevent worse inconveniences, command inconvenient ceremonies. If the p. 435Apostles may use the inconvenient Jewish ceremonies,Circumcision was a burthen, Acts 5 10▪ and these burthens … necessary things, v. 28. and they were … to doe well if they observe them, v. 29.Acts 5:10 then the Apostles may injoyne for a time the use of inconvenient ceremonies: as they did make ordinances about things which yet they called burthens, Acts 16. And Moses may make an ordinance about the use of a bill of divorcement, which yet was a grievous inconvenience to redeeme a worse inconvenience. But if Magistrates doe appoint inconvenient things, and burthen the Church with them, when there would be no great inconvenience to the Church if such things were not, then such Magistrates must give their account to Christ for so doing; but yet the people are bound to obey still, because wee cannot bee freed from our subjection laid upon us by God, except it appeare to us, that they command not onelyonly an inconvenience, but a sinne, as all sound Divines confesse.

But that this point may be distinctly understood, let us survey the inconveniences amongst us usually pretended, and then enquire whether such things may be, viz.

There be five things are thought each of them to make the inventions of men very inconvenient and burthensome, and so not to be used: as,Pretended inconveniences by hum…ne Lawes surveyed.

First, if there be no necessary use of them.

Secondly, if they swarve from some patterne may bee had of such things in Scripture.

Thirdly, if they be things have beene or are abused to superstition.

Fourthly, if they have signification put upon them by men.

Fifthly, if they be scandalous in the use of them.

For the first: It is manifest that there was no necessary use of the Jewish ceremonies: For, now the substance and body was come, there was no need of those shadowes, and yet they were used by the Apostles.

For the second; in ceremoniall and circumstantiall things, it is not alwayes a sinne to swarve from examples in Scripture. It doth not follow that Christ did sit at the Lords Supper, and therefore it is unlawfull to kneele: For I can shew that godly men have swarved from the shew of patternes, that did serve to binde stronglier than that example, or such like can doe. As for example: The godly Jewes did sit at the Sacrament, when yet the gesture imported in the Law was standing. And this sitting at the Passeover was manifestly an invention of man: For it was no where commanded. Yea and the Christians that now object the example of Christ in the gesture, yet doe not hold themselves tied to follow the example of Christ neither in divers circumstances about the Sa…rament; as, that it was received at night, in a chamber, after supper, in unleavened bread, onelyonly by Ministers, not by women, &c. nor in the matter of gesture in other things, as, that he sate & prayed: and yet none of them pleads that it is necessary for our imitation. And further it may cleerely bee shewed, that the commandement of God about circumstantiall and ceremoniall things, might in some cases bee transgressed without sinne: which shewes that those precepts did never in Gods intendment binde the conscience absolutely, as morall precepts in things substantiall did. As that every man should bee circumcised the eighth day, was Gods commandement: yet the children of Israel were not circumcised for forty yeeres in the wildernesse, Iosuah 5.5, 6, 7, 9. The law was, that None should eat of the shew-bread but the Priests: yet David did eat and was blamelesse, Mat. 12.…. The Priests in the Temple did worke or profane the Sabbath, as it is translated, Mat. 12.5. and yet were innocent. It was the law that None must sacrifice any where, but on the one and only Altar of the Lord: yet Salomon sacrificed on another altar, for the reason mentioned in that Text, 2 Chron. 7.7. 1 Kings 8.64. In Hezechias his time they kept the Passeover neither at the time, nor in the ceremoniall manner, as p. 436was required in the Law; and yet they sinned not, 2 Chron. 30.2, 3, 17, 18, 19, 20, 23, 27. To abstaine from meats sacrificed to idols, was enjoyned by the Apostles, Acts 15. and yet that did restraine Christian libertie, being a thing indifferent: and afterward to eat meat sacrificed to idols, swerved from the patterne of that ordinance.

For the third. It is also manifest, that things that were abused to superstition and idolatrie, had notwithstanding a lawfull use when their abuse was removed from them.Acts 15.1.Acts 15:1 As for instance: The Jewish ceremonies, especially Circumcision, were notoriously abused by the perverse Jewes, who held very corrupt opinions about them; and yet the Apostle Paul did not make any doubt to use them. Againe, the meat sacrificed to idols, when it comes out of the idols temple, is pronounced to be cleane, and not polluted, by the Apostle Paul. Besides, it is manifest, our Temples, Bells, Chalices, and such like, have beene abused by idolaters, and yet there is not any question made of the lawfull use of them by Divines on either side.

That this point may be a little more understood, we must confesse that in the time of Moses Law, whatsoever thing had beene upon or about the idoll, was infected and made uncleane by the idoll: but withall wee must understand that the idoll, 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, wee must now know, that the idoll is nothing, and can infect nothing of it selfe out of the idolaters use; 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 divels, out of the idols temple, was not polluted, but was lawfull to be used. It was not neere 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 have most idolatrously abused themselves in that course of erecting Pillars, Lev. 26.1.

For the fourth point. Such ceremonies as had signification put upon them, were notwithstanding lawfull, 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 kisse: and so had all the Jewish ceremonies.

Now for the last thing, which makes things indifferent, with us scandadalous: we are not left without witnesse from the Scriptures in such cases; but that ceremonies knowne 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 Jewes, Acts 21. 21, 22, 27, 28. Gal. 2.3, 9, 12. But that this point of scandall may be distinctly understood, divers rules are to be considered of.

First,Rules about taking and giving scandall at humane ceremonies. that the angring or bare displeasing of other men, is not the offence or scandall condemned in Scripture, as not onelyonly the words in the Originall shew, but all sound Divines grant. A scandall is a stumbling blocke, that occasions a man to fall from grace in the profession of it, into sin or errour.

Secondly, that to give offence by doing any thing which is simply evill in it selfe (as David 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 doe any thing by which men that are not yet converted, may bee 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.

Fourthly, that when the authoritie of the Magistrate or Church hath determined p. 437concerning the use of things indifferent, wee are not now left free, nor are bound to looke at the scandall of particular persons; but must make conscience of it, that wee offend not the Church, by working a greater hu…t or losse to the Church, than the particular hurt of private persons can extend unto. In such cases as this the Apostles rule holds: If any man seeme to bee contentious, we have no such custome, 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 looke to it, that wee offend not the Church in prescribed ordinances,and that we be carefull not to offend private men in free ceremonies.

Fifthly, that where ceremonies are left free and indifferent, and have no commandement to restraine their use, or enjoyne it, there are men to redeeme the offence of their brethren with no other price, than the losse of liberty in things indifferent. The Apostle Paul faith rather than hee will offend his brother, he will never eat flesh while he liveth, 1 Cor. 10.8.13. Hee doth not say, He will never preach the Gospell while hee liveth, or never receive the Sacraments while hee liveth: a necessitie lay upon him to preach the Gospell, and to yeeld to the use of all lawfull things to get his libertie, whosoever be offended.

Sixthly, that where the person that takes offence is wilfully ignorant, and by all meanes 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 were offended: and some of his Disciples turned Apostates about it, being 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 envie or malice, as the man in the Parable that envied Christs bountie, or the Pharisees 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 libertie, till the weake brother declare his offence. Meat sacrificed to idols was offensive to many in all countries, yet the Apostles rule is, Eat, and make no question, unlesse 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 unlawfull. I might adde some other things; as that a man may practice and use such ceremonies for the advancing of the substantiall part of Gods worship, as hee himselfe hath everie where preached against, Acts 22.21. and in some cases hath refused to doe, Gal. 2.5, 24. Againe, that such inconvenient ceremonies may be imposed upon such persons and Churches as never received them before, Acts 15.19, 38. and 21.25.

Quest. The last question is, Whether wee must submit unto Magistrates, when they command unlawfull things?

Ans. A great difference is to bee put betweene things commanded by Magistrates, concerning the lawfulnesse of which was doubt, and such things concerning which the Subject is assured, that they are unlawfull. It is cleare, that if I know the Magistrate commands a thing unlawfull, I must not doe it, because in that case I am bound to obey God, and not men: but suspition or doubting of the lawfulnesse of things, is no discharge for obedience. It is true, that in things indifferent, which I may doe or not doe, I must bee fully perswaded; and whatsoever is not of faith is sinne: but I suppose, that the Inferiour is not discharged from his obedience in any case, but when he knowes the Magistrate commands a sinne. Infinite confusion p. 438would follow in the family, and Common-wealth, and Churches, if the conjectures and suspitions of the Inferiours might warrant their refusall of subjection.

Secondly, though I must in things unlawfull refuse to obey, yet I must looke to the manner of refusall: I must take heed that I be not guilty of that sinne of speaking evill of dignities, 2 Pet. 2. Iude 8. Which prohibition was given them when the Magistrates were wicked men, and did command unlawfull things.

Thus of the doctrine and explication of these things that concerne mans ordinances, and their authority in the extent of them. The uses follow.

Use. The use may be for reproofe; 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 wayes: as when they account mens ordinances (in the observation of them) to be a worship to God, or to be meritorious, or to bee necessary to salvation, or in themselves simply to binde consciences: and also when more care is had for the keeping of mens ordinances than of Gods Commandements: or when Gods service 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 onelyonly inconvenient things.

2. Such Christians as in the manner shew no scruple, nor feare, nor trouble of minde for breaking Gods expresse 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 themselves, to vary from the advice or example of such men as they account godly, or fathers to them or others in Religion, and so are more fearefull to breake mens traditions than Gods Commandements. Tradition is ill, as well when it comes from good men, as when it comes from bad men.

3. The Jesuites, that maintaine that horrid doctrine of deposing, or murthering of Princes; so farre are they from obeying them. Persons rather to be confuted by strokes than by arguments, as men that offend not onelyonly against the Lawes of God, but the Lawes of Nations, and the Law of Nature.

Hitherto of the things to which they must submit themselves, viz. to every ordinance of man. The motive or manner followes.

For the Lords sake.]

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 Commandements: God hath required our submission, and therefore for the respect of the dutie wee owe to God, we should obey them. Thirdly, Gods Image: Magistrates are little Gods in the world, they resemble Gods soveraignty, or Majesty, and therefore because they are like God, we should obey them even for so much of the similitude of God as wee 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 beare to him wee should doe this which hee 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 stormes of affliction may be brought upon the Church by the wrath of p. 439Princes. Sixthly, the judgements of God, because they must give account to God for their behaviour toward Magistrates, as well as for their behaviour towards God himselfe.

Secondly, these words may note the manner of obedience: we must obey Princes for Gods sake: not onelyonly for conscience sake, but even as if wee did obey God himselfe, 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.

Use. The use should be therefore for instruction, to teach us to looke carefully to our selves in our submission, and so to obey,

First, from the heart, because God is intituled to this service.

Secondly, with feare, because God will be an avenger of disobedience and resisting of the powers.

Thi…dly, though our subjection should be to our losse, or discredit, or danger, or hurt any way; yet for the Lords sake we should doe it. There is motive enough in God, though there were not worthinesse in the Magistrate, or recompence to us.

Againe, it serves to shew the hatefulnesse of those transgressors that resist the power, and will not make conscience of it to submit themselves to the ordinances of Magistrates. For this is to resist God himselfe, this is foreign: and God will certainly be a revenger of this disobedience, it being his owne cause as well as the Magistrates.

Besides, it serves to informe us concerning the admirable power and wisdome of God, in effecting the subjection of man, to authority of Magistrates. All men naturally affect to excell, and like not superiority in other men. And besides, it is needfull that one man should governe and keepe in order millions of men, disposed as before. Now this well points at the cause of this order and su…jection, which is the respect of God. God naturally hath planted in the hearts of men a feare to rebell or disobey, even for feare of God himselfe more than Princes: and besides, God hath made man to see by experience, that he doth defend the persons and rights of Kings, by revenging the disobedience of men: this naturall conscience keepes under naturall men. Now though the Apostle would have godly men to obey for the same reason, yer it i… upon an higher ground: for godly men are instructed by the Word of God to obey Princes; yea, herein differ… the obedience of the godly from the wicked, that the godly man obeyes for the meere love hee beares to God,and the wicked only for feare of vengeance from God: so both obey for an higher reason than the respect of Princes themselves, even for the Lords sake: the one for the love of God and the care of his glory, the other for feare of his punishments and judgements.

Lastly, it shewes men must so acknowledge the glory of Princes, as that especially we have respect unto the glory of God, who is King of Kings: we must obey Kings in the land, so as God be not disobeyed.

Thus of the Proposition, the Exposition followe….

The Apostle labours to cleare this doctrine from divers scruples might be conceived by Christians, whether they arise from the diversitie of the sorts of Magistrates, or from their soveraigntie. For the sorts; hee shewes they must obey Magistrates of all sorts, both superiour and inferiour; the highest and those which are subordinate to them, both Kings and Governours also for their soveraigntie. Hee teacheth them to observe the supremacie of Kings and Monarchs.

In generall, we may learne from the Apostles care, to prevent mistaking herein, that he accounts it a pernicious thing to erre about the authoritie of Princes and their Gover…ours. And experience shewes it to be pernicious p. 440sometimes to the persons of Kings, who are often by treason murthered upon wicked and erroneous grounds; and sometimes to the subjects, who draw upon themselves not onelyonly fearefull sinnes, but miserable punishment also, by erring herein: sometimes it is pernicious to religion it selfe, and religious causes, giving not onelyonly scandall, but procuring desolation in the Churches through errours, sometimes on the left hand, and sometimes on the right hand.

Whether to the King.]

It may be questioned, whom the Apostle meanes by the word King? Such as understand the Epistle to be written to the Jewes, may perhaps conceive that the Kings that ruled by deputation in Judea should bee meant, such as were Herod and Agrippa. But in as much as the Jewes were scattered thorow the Provinces, and those provinciall Jewes were most in quiet: and in as much as for the reasons afore given, it is likely that the Epistle was written to all Christians, both Jewes and Gentiles; therefore by the King hee meant Caesar. And then a more scruple ariseth, for the Romans hated the name of a King, and Caesar was an Emperour: to which divers things may be answered.

First, that though the present Governour was an Emperour, yet the Apostle knowing that the most monarchies in the world would rest in the title of King in all ages, therefore he useth that title that may concerne the most of the Elect in all ages.

Secondly, that though amongst the Romans the title of King was not used; yet the Grecians, in whose language hee writ, did familiarly use the word which we translate King.foreign.

Thirdly, the Apostle might have respect unto the signification of the word, as unto a word which was most effectuall to note the highest dignitie among men. For it notes him that is the stay or foundation of the people, or the Common-wealth: and though ambitious men sought new titles as higher, yet the Apostle knew that this was most majesticall and honourable: for the tearme of Emperour, in the signification of it, may agree to any subordinate ruler, who governes or commands other men.

Fourthly, it may be that the Apostle, knowing the hypocrisie of those Emperours (who onelyonly disclaimed the name of Kings to avoid the hatred of the people, and yet sought the full right of Kings, a…d so to destroy the liberty of the people) giveth the name they sought in substance, though not in tearme. Where by the way we may note,Hypocrisie. how hatefull hypocrisie is to God, and how vaine it is. God will unmaske even Kings, if they d…ssemble with him: Hee that trieth the hearts and reines judgeth according to truth, and will not be deceived with pretences. Though men durst not charge Caesar to affect the Kingdome, yet God dares, and will require at his hands the ambition of his heart. And if God will not beare with dissimulation in Kings, much lesse will he beare it in meaner men: hee hates hypocrisie and fained pretences, and painted shewes wheresoever he findes it, which should teach us all to labour for a plaine and upright heart in all things, to direct our words and carriage, according to the true intent of our hearts. For besides that God will plague men for their dissimulation, which cannot be hid from him, it fals out usually, that such as use dissembling are perpetually suspected (all their faire pretences notwithstanding) as those Caesars were.

Lastly, the Apostle may name Kings, to prevent rebellion in the subjects, which either should feare such as affected the title, or live under such as professed themselves to be Kings; and so the meaning is, that he would have them obey even Kings, how hatefull soever naturally that kinde of government did seeme unto them.

p. 441It may be that the Apostle mentioneth Kings, as the last kinde of government; a Monarchy being in many respects the most excellent forme of government, as being such a forme of government as comes neerest to the similitude of God, who is not onelyonly one in nature, but in government also; and is most agreeable to nature, which doth affect unity, as well in the body politick, as in the body naturall. But I let this passe as a question belonging rather to the Politicks than to Divinity, to be discussed at large.

Thus conjecturally of the reason, why the Apostle useth this tearme.

Concerning Kings, I propound these things to be considered of.

First, the originall of Kings.

Secondly, the excellencie of Kings: both these tend to worke in man the care of obedience to them and their Lawes.

Thirdly, the indefinite manner of propounding the tearme, shewing that this submission belongs to all Kings.

Fourthly, the uses of all.

For the first. It is not unprofitable to consider how men came by degrees,Originall of Kings. at length to subject themselves to this government of Kings.

First, man by the instinct of God, and by the nature given him,Homo naturâ est animal politicum. tends to society. Of all creatures man is unaptest to live alone. Mans language shewes that he was made to society: and mans disposition shewes that it likes not any estate that must be removed from the knowledge and conversation of other men. He that can live without society, is either better than a man, as is God; or worse than a man, as is a beast.

The first kinde of society was oeconomicall, as houshold society:Divers kindes of societies. where was first a society betweene man and wife; and thence by propagation grew the society to a full houshold, by the comming in of children and servants. And hence was the first forme of government; where the father of the family was the Head and Ruler.

The second kinde of society was a Village or Towne, which contained in it the government of divers houses or families: and this was occasioned either by increase of posterity, or for prevention of harmes, or out of necessity for supply of necessaries. At the first, a Village or Towne contained (as is thought) onelyonly the severall branches of the same family, that is, when men lived so long, such as were descended of their bloud, and were ruled by the chiefe and first of their bloud. Afterwards, strangers of other families that were fewer in number mingled with them, to avoid the danger of wild beasts, or the injuries of other men: yea, one of the words used for a village is derived from a word that signifies a Fountaine, and so importeth,Pagus a foreign. that necessity drew men to dwell together, that so they might enjoy the benefit of nature for water, which in the Countries first planted was not universally to be had, but one Well must serve divers housholds: and so the Springs of water was one cause to bring men to this kinde of society and dwelling together.

The third kinde of society was a City, which consisted of the people of many Villages: and into this society men came both for commodity and necessity. For commodity, as namely for trades, and the education of children, and the exercise of Religion, and the administration of justice: for necessity, that so they might be strengthened against their enemies; and to this end they walled and ditched about their Cities: as also to keepe in offenders that they might not flee, and to keepe out such as were banished that they might not returne: and in this society first began the government of Kings. For from the beginning it is thought, that every City had a King, as a Monarch to rule and defend it, as appeares in Genesis, There was a King of Sodome and Gomorrah: and so every of the other Cities had their different Kings.

p. 442Fourthly, when men increased so fast that one City could not hold the people which lived in it, then began Countries and Provinces: and at length the whole Nation consisting of many Cities became subject to one King: and afterwards by conquest or marriage, diverse Nations yeelded obedience to one King.

Now the ends why humane societies became subject to Kings and to superiour Powers, were the Common-weale and the benefit of the people so united: for power was given to Kings, that so men might bee protected in the practice of vertue, that peace might be preserved among the Inhabitants, that the common priviledges might be maintained, that courses for raising of riches and trades might be held. Each man did looke to his owne wealth, but the King was to looke to the Common-wealth.

And thus much of the Originall of Kings. Their excellencie above other men followes.

The excellencie of Kings above others.Secondly, it must needs appeare that Kings are of all men most excellent, in respect of their outward condition and calling;

1. Because God himselfe was a King, and is delighted to ranke himselfe among men of that degree.

2. Because their creation is from God: they are a speciall sort of men raised in a peculiar manner to their places by God, who pleads it as his glory that Kings raigne by him, Prov. 8. Rom. 13.

3. Because God hath communicated to Kings the image of his owne Majestie, and printed in the natures of men a naturall forme of Kings, as the Vice-gerents to God himselfe.

4. Because a divine sentence is in the mouth of the King, as Salomon faith: their judgement is God's judgement: and God would have the people to beleeve that what they say in judgement, God himselfe saith it.

5. Because they have a power above all other men; of which when I come to treat of the word Superiour.

6. Because they take accounts of all other men, but give accounts onelyonly to God.

7. Because they have the treasure of honour: they give all the honour which is possessed by any of their subjects, and so doe they all offices of honour and government in their Dominions.

8. Because they are the Basis, or the foundation, or stay of all their subjects; who are maintained in Religion, Justice and Peace, by their meanes.

And thus of their excellencie.

Thirdly, it is to be noted that the word is set downe indefinitely: and so it shewes that this honour belongeth to all Kings in the substance of it, whether he be a King of one City, or many; whether he be a Jew or Gentile, a Christian or Pagan, Hereticall or Orthodoxall, Caesar or Herod, young or old, vertuous or vitious.

Use. Fourthly, the use should bee therefore from hence, to inforce upon our hearts an increase of care and conscience, in acknowledging the honour and right of Kings, and in loyall and sincere observance and obedience to their Lawes. It should not seeme grievous to men to bee held under the yoke of obedience, and to bee subject to others that are but men as well as themselves.

There are many things may encourage the hearts of subjects, without grievance to beare the superiority of Princes, and not to be discontented: for,

First, Kings have nothing but what they have received.

Secondly, if Kings doe wrong, they must give account to God for all the wrongs that they have done.

Thirdly, God hath charged Princes to bee carefull of their subjects: p. 443hee hath given them lawes though they bee Kings.

Fourthly, Princes subjects are first bound to God: and therefore they are not tied to Princes in any thing contrary to Gods Word.

Fifthly, though the outward man be subjected to the power of Princes, yet their consciences are free: in spirit they are subject onelyonly to the God of spirits.

Sixthly, the hearts of Kings are in the hands of the Lord, and he turneth them as he pleaseth, Prov. 21.

Seventhly, though God hath set up Kings, yet he hath not put downe himselfe, but he ruleth in all these things: he is King of heaven, Dan. 4.34. and he is King of all the earth, Psal. 47.8. He is a King immortall, 1 Tim. 1.12.

Eighthly, whereas thousands of subjects cannot attaine to the sight of the King, nor obtaine any particular suit from him, nor can the King provide for them in particular: yet may they goe to God and Jesus Christ, who is King of righteousnesse and peace; they may get great suits in heaven, and shall bee provided for in all needfull things, Psal. 23.1. and 5.3. and 48.15. and 74.12. and 80.2. Esay 49.10. Mat. 2.6. Revel. 7.17.

Lastly, though they be subjects now in respect of earthly Princes: yet in respect of God they are anointed to be Kings themselves, and shall receive a Kingdome better than all the kingdomes of the earth. The Princes of this world are but mortall Kings; but every godly man is a King immortall, hee partakes the title of God himselfe. God is a King immortall by nature,1 Tim. 1.12.1 Tim 1:12 and he is a King immortall by adoption and grace: and besides, the poorest subject that is a true Christian, entertaineth the King of glory every day, Psal. 24, 7, 9.

As superiour. [foreign]

The word signifieth one that hath above the havings of other men: and so the King hath more than all his subjects, not onelyonly in matter of maintenance, but also in matter of authoritie and supremacie: this his having in supremacie is here meant.

That the King is supreme, is so manifest by this text as it needs no proofe: Princes are called therefore in the Old Testament, Heads of the Tribes, or of the people, to signifie that they were not onelyonly higher in place, but had soveraigne and supreme authoritie over all the people.

This supremacie of Kings gives them authoritie in all causes both ecclesia…ticall and civill, and over all persons, Church-men as well as Lay-men, as hath beene proved at large before in the former parts of this verse.

The use is therefore to coufute the damnable pleadings of the Popes of Rome and their adherents, that claime to have the right of supremacie above the Kings and Princes of the world. There are divers manifest arguments to overthrow the supremacie of the Pope.

First, this expresse text, that acknowledgeth the Kings to be superiour; this was the Doctrine in the Apostles times.

Secondly… it is more to bee noted, that Peter himselfe, who by the opinion of the Papists had the height of place in the Church, that even Peter (I say) is so far from claiming this to himselfe, that hee directs Christians to acknowledge supremacie onelyonly as the right of Kings, yea and flatly forbids dominion in the Clergie, 1 Pet. 5.5.

Thirdly, our Saviour Christ at large beats downe this primacie, or supremacie in his Apostles and all Church-men, shewing that they had not authoritie as the Kings of the earth had; it must not bee so with them: and much lesse had they authoritie over the Kings of the earth, Matth. 20.25. Luke 22.25.

Fourthly, every soule must bee subject to the higher powers. If every p. 444soule, then Church-men if they have soules must be subject, and therefore may not rule, Rom. 13.1.

Fifthly, Christ and the Apostles never claimed any such supremacie, but shewed the contrary by their doctrine and practice.

Sixthly, it is made the expresse marke of that man of sinne, that hee lifts up himselfe above all that is called God, that is, above Magistrates, 2 Thess. 2.

This hath beene the constant Doctrine of the ancient Fathers.

Origen Homil. 7. in Isai. faith, Hee that is called to a Bishoprick is not called to principality, but to the service of the Church.

Tertullian lib. ad Scapul. faith, We reverence the Emperour, as a man second to God, and the onelyonly one that is lesse than God; and also, Tertullian de Ido. Capite 18.

Nazianzen orat. ad subdit. & Imperat. All men must bee subject to higher powers.

The expresse testimonies of Chrysostome and Bernard upon Rom. 1 3. have beene quoted before, read Bernard. de consid. lib. 2. Capite 4. Hilar. ad Anx. Chrysost. homil. 42. in Ioan. Ambrose in 2 Tim. 2.4.

Secondly, this should confirme every good subject to acknowledge and maintaine the Kings supremacie, and willingly to binde himselfe thereunto by oath: For the oath of supremacie is the bond of this subjection, and this oath men must take without equivocation, mentall evasion, or secret reservation;Bernard. Epist. 170. yea it should binde in them the same resolution was in Saint Bernard: who faith thus, If all the world would conspire against me, to make me complot any thing against the Kings Majesty, yet I would feare God, and not dare to offend the King ordained of God.

Or unto governours.]

By governours, he either meanes all other sorts of Magistracie besides a Monarchie, or else such Magistrates as in a Kingdome have commission from the King to heare and determine causes, or any way to rule and exercise any Lawes of the King: and it is the Apostles meaning that Christians should be subject to all sorts of Magistrates, of what forme or dignity soever, from the highest to the lowest, so as it should be no more lawfull for them to disobey an inferiour Magistrate, than to disobey the King: so far forth as the inferiour Magistrate hath authority, and doth proceed according to his commission in lawfull things. This point needs not to be further handled, having beene intreated of in the generall doctrine in submission to all Magistrates before.

And thus of the exposition: the confirmation followes.