A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.

Verse 13.

Submit your selues to euery ordinance of man for the Lords sake: whether to the King, as superior:

FRom the 13 Verse of the first Chapter, to the 9 Verse of the third Chapter, is contained mat∣ter of exhortation: and the exhortation is either generall or speciall. The generall exhortation con∣cernes all Christians, and hath beene set downe from the 13 Verse of the first Chapter, to the end of the 11 Verse of this second Chapter. Now those words, and those that follow, to the 9 Verse of the next Chapter, containe speciall exhortations which concerne some Christians onely, namely, subiects, seruants, wiues, and husbands. Of the du∣ty of subiects he entreats from Verse 13, to Verse 18: Of the duty of seruants, from Verse 18, to the end of this Chapter: of the duty of wiues, in the seuen first Verses of the third Chapter: and of the duty of husbands in the eightth Verse of that Chapter.

So that the Apostle, hauing taught all Christi∣ans before, how to behaue themselues in their ge∣nerall

calling, hee now vndertakes to teach some sorts of Christians in particular, how to order themselues in their particular callings; and so hee teacheth them in some things that concern the Po∣litickes, and in some things that concerne the Oeco∣nomickes. Vnto order in a Common wealth be∣longs the duty of Subiects: and vnto houshold go∣uernment belongs the duty of Seruants, Wiues, and Husbands.

From the coherence, and the generall conside∣ration of the whole exhortation, diuers things may be noted before I breake open the particulars of the Text.

1 The Word of God must be the warrant of all the actions of our life: it not onely giues order a∣bout the businesses of Religion, but it prescribes matter of obedience in all our conuersation; it tells vs what to doe in our houses, and in the Common wealth, as well as what to doe at Church, which shewes vs the perfection of the Scripture. Theolo∣gie is the Mistresse of all Sciences: it perfects the sound knowledge of the Ethicks, Politickes, or Oeco∣nomickes, and it should teach therefore in our cal∣lings, whether generall or particular, to seeke war∣rant from the Word, which warrant we may finde either expressed particularly, or else implied in ge∣nerall directions; and withall we should take heed, that wee make not more sinnes in any estate of life, then are made in Scripture, and so not affright or disquiet our selues with vaine fears that way.

2 The Apostle would haue Christians in a spe∣ciall manner careful that they offend not the lawes

of the Princes of this world; this appeares, in that hee enioynes them the duties of Subiects first, and in that they doe teach them the duty of submissi∣on, 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 diuers & many, why Christians should bee aboue all men carefull to keepe the lawes of Princes: first, because by breaking the lawes of men, they sinne against God. Secondly, because euill minded men haue 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 bee prouoked, it may cause a generall trouble of the Churches, the offendors many times suffer not alone, but ma∣ny others vpon displeasure raised by them. Fourth∣ly, because if earthly Princes be good, the care∣full obedience of their Subiects may incourage them to bee great helps to religion, euen to bee Nursing fathers and nursing mothers to the Churches, 1. Tim. 2.2. Fiftly, because peruersnesse and con∣tempt, and carelesse neglect of the lawes of Prin∣ces many times prooues scandalous, and VVee 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, haue beene cast backe, and professe, that therefore they abhor such peo∣ple, because they obserue their disobedience a∣gainst humane gouernment, either through indis∣cretion

or nice scruples, or peruerse wilfulnesse.

The vse may bee to reproue the carelesnesse of many Christians this way, and that for diuerse of∣fenses: as first, for sluggishnes, in not studying the Lawes of the Countries where they liue. Some Christians haue a secret iealousie against the lawes of men, and doo in heart think meanly of them; and, vnlesse the equity of the Law stare them in the face, they doo, without any further consideration, securely cast aside the care of it, and rush into the breach of it. Secondly, diuerse Christians doo much sinne against the holy desire and direction of the Apostles, in the intemperancie of their words, when in ordinary discourse they speak with much scorne of the obseruation of the lawes of men, which they vnderstand not. A Christian, that will not study to be quiet in respect of the laws of men, is a singular plague to the Church where he liues.

Doct. 3. We may hence note, that it is necessary for Ministers, often to teach their hearers their du∣ty to Magistrates, and to shew the power that Prin∣ces haue to make lawes to gouern them by. And this is fit to be noted, because of the strange weak∣nes and peruersenesse of some Christians, that are much offended with their Teachers, if they fall vpon doctrine of this nature, with any application to the times: they mistrust them, or censure them to be temporizers, and to speak out of flattery or wilfulnesse, or the like corruption of conscience. I speak not now of such Ministers as plead the rights of Princes onely for their owne ends, or in such a manner, as they discouer an apparant hatred

of godlinesse it self (for, these are worthy to bee blamed), but euen of such Ministers as prooue the rights of Christian Princes with compassion, and loue, and meeknes, without prouoking or reuiling tearms: euen these, I say, are mistrusted and cen∣sured, though we hear and see in other Scriptures, that they are bound to proue and defend the au∣thority of the Magistrate in any thing wherein it is vniustly questioned.

Doct. 4. It is necessary, we should first be 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 inti∣mates, in that he first instructs them as Christians; and then, as Subiects: and there is apparant rea∣son. First, in respect of God; secondly, in respect of themselues; and thirdly, in respect of the Magi∣strate.

First, in respect of God: for, wee are first and chiefly bound to God: our first couenant is made with God; and we are more behoulding to God, than to all the world besides: and therefore again to respect his glory, and obedience to him in the first and chief place.

Secondly, in respect of our selues, 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 yield obedience; because though by keeping the lawes of men, we may liue quietly and safely, and with much reputation, yet all this will not protect vs against the breach of GOD's Law: but the hand of God may pursue vs while

we liue, and we may be damned in hell when wee die, for want of a religious life.

Thirdly, in respect of the Magistrate: hee shall haue the better subiects by it: good Christians are the best Subiects: and the knowledge of Religion and God's 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 think them∣selues too good to obey; and charitable, in not sus∣pecting the meaning of Princes further than they must needs. And it restraines the excessiue prone∣nesse of mens natures, that are (without Religion) apt to speak euil of those that are in authority; and chiefly, because true Religion will make men pray heartily to God for their Gouerners: and GOD himselfe doth spare, or blesse them the rather, for the praiers of the righteous.

The vse should be to informe and teach all sorts of men to take heed of separating what God hath ioyned together. It is an extreme folly to giue vn∣to Caesar what is due to Caesar, and not to giue vnto God what is due to God: and so it were to giue vn∣to God what is due to God (if men could doo it) and not to giue to Caesar what is due to Caesar. The respect of God's Laws should make vs more care∣full to obserue mans lawes. And contrariwise, it is a fearfull case that many liue in, that think they haue done enough, if they liue in obedience in re∣spect of the authority that rules them in the places they liue in: they would be much troubled, if the Magistrate should be offended with them; but are

neuer troubled, though they prouoke God to his face: and they are maliciously foolish, that would haue the lawes of men obeyed, when they are a∣gainst the Lawes of God; or would haue men so rest in obseruing the iust lawes of men, as not to be so forward and busie about the duties of Religion.

Further, a question may be heer asked, Why the duty of Magistrates is not heer set downe, as well as the duties of Subiects? I answer, that in those times of the Apostles, the Magistrates were with∣out; so farre from being Christians, that they did, for the most part, persecute that way: and there∣fore they doo auoid meddling, or vndertaking to teach them that would not learn, but rather be in∣censed against such Teachers. Besides, if this, and other Scriptures of the new Testament, bee mar∣ked, wee 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, vnder pre∣tense of Religion, ciuill obedience, either in the family or Common-wealth, were not neglected. And it is a truth to be known at all times, that God would not haue inferiours too skilfull in the duty of Superiours, that they might first learne to shew duty, before they called for duty from their Supe∣riours. That may bee one reason why the duty of Masters is not heer handled, and in other places of the Epistles but briefly: for, many times the de∣scription of the duty of Superiours, is vsed but as a glasse by the Inferiours to pry into the faults of those that rule them; and so growe carelesse, and

wilfully stubborne, vnder pretence of the faults of their superiours. But some one might say, that by this meanes, if the Magistrates did turne Christi∣ans, they were left without rules of direction, and so they should not know what to doe.

Answ. That inconuenience was long before preuented, because the duety of Magistrates is ful∣ly taught in the old Testament, which vnto a god∣ly minde is of as great authority as the new. Thus of the coherence and generall consideration of all the words. The duty of Subiects followes to bee particularly considered of.

Submit.]

Concerning Subiects: here are fiue things to be considered of:

• First, the proposition of Doctrine, in these words; Submit your selues to euery 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 sub∣iect; to all sorts of Gouernors, to Kings, or any o∣ther Gouernours.
• Thirdly, the confirmation by reason. Ver. 14, 15.
• Fourthly, the answer of an Obiection, Vers. 16.
• Fiftly, the conclusion, Vers. 17.

In the Proposition consider,

• 1. The dutie to bee done: Submit.
• 2. The persons must doe it: your selues.
• 3. The things to which they must be subiect: Or∣dinances: where is a double extent, (viz) to euery ordinance, and though they be ordinances of men.
• ...

• 4. The manner, or motiue, For the Lords sake.

Submit.]

The duty is to submit vnto Magistrates, Rom. 13.1, 2. For Explication, two things are to bee consi∣dered, Why wee must submit? and, How we must submit?

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

Obiect. The Diuell 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. Hee is the Prince of this world by malici∣ous vsurpation, not by any right. 2. Hee is so in relation to wicked men, hee is their king, but not of others. 3. Hee speakes like himselfe, that is, like the father of lyes, when hee claimes all the king∣domes of the earth: for no part of the world is his, because The earth is the Lords, and all that therein is.

Obiect. 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 bee Kings.

Sol. Hee was not angry with them for desiring Gouernours, for they had Gouernours before sent of God, and the very king they had afterward, God gaue them him, Hos. 13.8. but hee was an∣gry for the cause of their request. Their faith and hope was in a manner spent, and they conceiued more hope in a King, then in God that had beene such a King to them so many yeares. 2. Men must be subiect, because God hath taken mens conscien∣ces

bound to subiection, Rom. 13. 3. Because kings are heads of the people, and therfore as mem∣bers, it is agreeable that they should submit, and bee ruled and guided. 4. In respect of the benefit men receiue by Magistrates, both in outward things, and in matters of religion. For outward things, men enioy publike peace and quietnesse, and protection by the helpe of the power of the Ma∣gistrate: And for matters of Religion, earthly Common-wealths are as it were Innes to lodge the Church in, and Princes power affords prote∣ction, so as Christians may more safely follow their calling; and if they bee 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 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 heauen, so doe Princes on earth: yea, they are called Gods; and so in two re∣spects: first, as they are Gods Deputies and Vice∣roies: God executes a part of his Kingdome by Kings. Secondly, as they beare the image of God, and his authority and soueraignety. Now we must performe this honour by reuerence, and by feare of them, and by iudging the best of them and their actions, without conceiuing suspicious of them, nor receiuing euill reports against them, nor da∣ring to speake euill of those dignities and Rulers of the people: and by all thankefulnesse for the good wee receiue by them, acknowledging to the full all their praises. The third is Loyaltie, by which we

resolue and endeauour to the vttermost of our powers, to maintaine and preserue the persons, rights, prerogatiues, crowns and dignities of Prin∣ces. If wee must lay downe our liues one for ano∣ther, then much more for our King and Countrey. The fourth is Piety: wee must pray for them with all manner of prayer, wee must make supplications for Gods blessing vpon them, and deprecations for the remouing euils from them: and if they should sinne, and God bee wroth with them, wee should stand vp in the gap, and make intercession for them, and wee should giue thankes for all the mercies the Lord shewes vnto them, 2. Tim. 2.1. The fift is Maintenance; tribute must bee paide, Rom. 13.7. Christ himselfe submitted herein. The last is, Subiection to their punishments, Rom. 13.4. yea, to their iniuries, as Dauid, Christ, and the Apostles did submit themselues to the iniuri∣ous dealing of Saul, Pilate, and the Tyrants, when perhaps they could haue made resistance.

Vse 1. The vse may be first, for terrour to the se∣ditious: great hath beene the vengeance of God vpon Traytors; the earth swallowed vp Corah, Da∣than, and Abiram for their rebellion: Absolon was hanged vp by the haire betweene heauen and earth, as vnworthy both of heauen and earth. The words of our Sauiour Christ are in an high degree true in this case, He that taketh vp the sword, shall perish by the sword. And S. Paul saith, They shall bee dam∣ned that resist the power.

Secondly, it should much humble the better sort of men, for diuers faults that are too common;

such as are the receiuing of euill reports, and spea∣king euill with two frequent intemperancy, grudg∣ing at the paiment of tribute and taxations, euill surmises of the actions of Princes, and the aptness to fauour thēselues in the liberty of doubting, con∣cerning obedience to them in things indifferent.

Thirdly; all good Christians should bee per∣swaded to make conscience of this submission, and to that end they should bee at the paines to studie 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 sediti∣ous, Pro. 24.22.

Yourselues.]

These words may note either the manner of our submission, or the matter: the manner, thus, Submit your selues: that is, yeeld obedience vncom∣pelled, doe it of your selues, stay not till you be forced to doe it: and so the Apostle should therby import, that our submission euen to men should be performed willingly, and so wee should willingly and cheerefully obey their laws, honor and defend their persons, pray for them to God, yeeld them tribute; yea, wee should without murmuring sub∣mit our selues to their punishments, yea, cheerful∣ly beare their iniuries; and so it remoues grudging and force from our submission. But I rather vnder∣stand the words to note the matter to bee submit∣ted, & that is our selues, not our goods only for tri∣bute or custom, but our persons also must be at the Princes seruice, our very bodies must be submitted

both to doe the labour that belongs to the bearing of any office for the publike good, and to the en∣during of any punishment, by the lawes to bee in∣flicted vpon the bodie, and to the imploying of the body and life in defence of the true Religion, and of the Kings person, law, and desire, in warre or otherwise. This is manifest by the frequent warres in the old Testament, both required and perfor∣med: nor may any say, that Christians in the new Testament are not charged in the businesse of warre; for,

First, it was Christ's main intendment to forme a spirituall Kingdome to God: hee left the state of earthly kingdomes to the condition they were in before.

Secondly, when the Apostles doo in the gene∣rall require the submission of Christians to their Magistrates, without exception of their obedience in war or otherwise, it is manifest, that they leaue them to the lawes of nature, and the Laws of God before.

Thirdly, euen in the new Testament this is im∣plied by Iohn Baptist's answer to the souldiers, Luke 3.14. and the praises of those worthy warriours, Heb. 11.33, 34. (In which place also is a manifest proof for subiection, euen in our bodies, to the Sentences of Magistrates, whether iust or vniust.) And the Magistrate's sword, Rom. 13.4. is not one∣ly a sword of iustice vpon malefactors in his owne Land; but of reuenge on the enemies of God, or the Church, or Common-wealth abroad. And for that Saying of our Sauiour to Peter, Hee that taketh

the sword, shal perish with the sword, Ma. 26.52. it is spo¦ken of him to whom of the Lord it is not deliue∣red, that is, of him that hath not authority from God, as Magistrates haue to command others to take the sword: and it was spoken to Peter, a Pastor of soules, Put vp again thy sword into his place. That materiall sword was not for him to vse.

Thirdly, note, that it is indefinitely propoun∣ded, Your selues; that all, of all sorts: no man can be exempted from subiection to Princes. Christians must obey, as well as Pagans; strangers, as well as home-born, while they are within their gates. All the doubt is, whether Church-men are to bee sub∣iect to secular Princes. The Papists deny it: but we affirm it, and haue reason so to doo. First, because the precept is general without exception. Second∣ly, because the Apostle saith, Rom. 13.1. that Eue∣ry soule must be subiect: and therefore if Church-men haue soules, they must be subiect to the higher Powers. Thirdly, because Princes haue executed their authority ouer Church-men, whereof wee haue manifest examples in the Word: as, Dauid appointed the orders and offices of the Leuites. Salomon put down Abiathar from the Priest-hood. Iosiah burned the very bones of the Priests vpon their Altars, and also purged the Temple, and re∣stored the Passeouer. Christ himself was subiect to the authority of Princes: he gaue tribute, and appeared at their Tribunall. Paul was subiect, and appeared before the Magistrates, and vsed their power when he appeald to Caesar, 2. Thes. 2. ••ourth∣ly, there is manifest reason for it: for, if Church-men

bee citizens or members of the Common-wealth, then they must be subiect to the Rulers & Lawes of the Common-wealth. Fiftly, the doc∣trine of the purest times since the Apostles, is a∣greeable heerunto: for, Chrysostome, vpon the 13 to the Romans, auouches it, that Priests & Monks, yea, Apostles, Euangelists, and Prophets, must be subiect to secular Powers. And Bernard reasons out of that place thus: If euery soule must be subiect, then yours also that are Church-men: who hath excepted you from this All? If any man go about to except you, hee goes about to deceiue you. And Pope Gregory acknow∣ledgeth the Emperour Maurice as Lord of him and the Clergy.

They obiect, that the ecclesiasticall gouernment is greater than the secular, iure diuino: and there∣fore Church-men ought not to be subiect, because the Superiour ought not to be subiect to the Infe∣riour.

Ans. The ecclesiasticall gouernment is supe∣riour to the secular gouernment, and it is inferiour to it: it is superiour, in respect of the rule ouer themselues in the things of the Kingdome of hea∣uen, by means appointed of Christ, viz. the Word and Sacraments, &c: but it is inferiour, in respect of ciuill subiection in the obedience or submission that concerns body and goods. The Prince must bee subiect to the Church in matters of faith and godlinesse; and the Church, subiect to the Prince in matters of this life, and ciuill subiection. How far Princes haue power in cases ecclesiasticall, will be shewed afterwards.

They obiect, that diuers Councels doo except the Clergy from the Barre and Tribunall of Prin∣ces; and diuers Popes haue discharged the Clergy of such subiection.

Ans. Councels & Popes cannot decree against the Word of God: besides, they iudge and deter∣mine in their owne case; for, what were the Popes or Councels, but Clergy-men? Moreouer, the Popes assumed a power to themselues, which was neuer giuen them: for, they were so farre off from hauing power to free their Clergy▪ that they had no power to free themselues, 2. Thes. 2.7.

They obiect again, and say, that it is absurd, the sheep should rule and iudge the shepheard: Prin∣ces are but sheep; and Priests are the shepheards.

Answer. 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 ciuill things, the Magistrate is the shepheard; and the Clergy-men sheep, because citizens or subiects.

But they say, that Clergy-men are freed by pri∣uiledge from the Emperors, and by the Lawes of the Empire.

Ans. If that be so, then their priuiledge is, Iure humano, not diuino. Secondly, they plead a false priuiledge: for, in things in question they were neuer priuiledged, 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 sub∣iect to Princes: for, hee that grants a priuiledge, is greater than he to whom it is granted. But the last

and best answer is, that Princes can grant no such priuiledge. Can a father free his sonne that he shall not honour him? or a husband free his wife, that shee shall not bee subiect to him? No more can a Prince free his subiects from obedience or sub∣iection, because the subiect is tied by the Lawe of nature and by Gods Law, which Princes cannot vndoe.

Thus of the third point.

Fourthly, when hee saith, Submit your selues: he doth not require them to submit those things to the pleasure of the Magistrate which are not theirs. Euery godly Christian hath some things which are not his owne, but Gods, and those hee must not subiect to the will of Princes: As his Re∣ligion, his faith, the Word of God, the Sacra∣ments, his prayers: for those are none of Caesars, and therefore must not bee giuen to Caesar.

Thus of who, or what must be submitted.

To euery ordinance of man.]

There are two senses giuen of these words: som vnderstand thē of Magistrates themselues: 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 pur∣pose to handle the words according to the sense in both respects.

First then, wee must bee subiect to euerie ordi∣nance 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 gouernours, as

importing that they were the ordinances hee spake of before. Now concerning Magistrates as they are here intreated of, those things are to bee noted.

First, that Magistrates are an ordinance of men; and so they are in diuers respects; because magi∣stracy is a thing proper to men. Secondly, in re∣spect of the end, because it is ordained for the good of men. Thirdly, because the choise of the kind of Magistrates hath beene for the most part left vnto men: for God hath not tyed all nations to a kind of gouernment, but left thē for the most part free: and therefore some gouerned by Kings, some by Emperours, some by Consuls, some by Dukes, som by Princes or Earles or the like. Fourthly, because in the newe Testament Christ did not at al imploy himselfe in settling any order for the corporall go∣uernment of his Church in this world, it being spe∣cially his intent for the raising of his spiritual king∣dom, and the ordering of the gouernment that cō∣cerned the soules of men and their full subiection. Only wee must take heed of one sinne heere, and that is, that wee conceiue not, the Magistrates are mans ordinance, as if man appointed or ordai∣ned or inuented them, for that is contrary to ex∣press Scripture: that calles all those earthly powers Gods ordinance: they are by diuine Institution, Rom. 13.1, 2, 3. Pro. 8.15. 2. Chro. 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 bee

King (of whome the Prophet speaketh) but hee disclaimes the manner or the choise of him as it was done by the Prophet, which chose him in a mutinie and without respect to Gods will.

Ob. Nimrod was the first that brought in Magi∣stracy, and hee is taxed for it in Gen▪ 10.9.

Ans. The words are, Nimrod was a mighty hunter before the Lord. Now these words haue beene in∣terpreted either properly thus: Hee was a hunter of beasts before the Lord, that is, which beasts he would sacrifice before the Lord, or metaphori∣cally, that he was the first, that set vp Monarches of the thraldome, appointing lawes and a forme of gouernment: and this hee did by instinct from God, for the protection of the Church and Com∣mon wealth, against the iniuries of those that dwelt neere them.

Secondly, say that hee is in these words con∣demned, 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 hee did oppresse men by manifest violence openly, shaking off all feare euen of God himselfe; yet it followes not, that his power was not of God: the manner of getting it, was euill, but the power was good.

Thirdly, it wil not follow, that Magistracy is euil, or not of God, because it had an ill beginning, if it were graunted, that it did begin in Nimrod: For so the translation of Ioseph into Aegypt, and the King∣dome of Saul, and Ieroboam, &c. should bee euill, 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 gouernment, though hee were of that kind of gouernours: For there was a hunter both Ecclesiasticall and Ciuill be∣fore: Yea & there were citties in the world before, therefore there must needes bee gouernment and gouernours: Cain built a Citty, yea and God him∣selfe ordayned Magistracy after the floud, when hee said: By man shall his bloud bee shed, Genes. 9.6. In short; Nimrod was the author of the Babylonicall tyrannicall Monarchy: Not the authour of the Ma∣gistracy, or ciuill authority ouer others.

Obiect. Many Kingdomes and officers are got∣ten by euill meanes.

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

Obiect. But wee see, that Magistrates are chiefe, and set vp 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 subiectiuely,1 as it is enioyed or borne by men,2 and obiectiuely as it is imployed amongst men, and in respect of the end, as it is for the good of men.3 But the true word Creation or Ordinance shewes,4 it is Gods work, or institution or appoint∣ment.

Secondly, it is to bee noted, that wee are bound to submit our selues to the ordinances, that is, to the office, or calling, or authority: hee doth not

mention the persons so much as the calling; be∣cause oftentimes there is found in the persons vi∣ces, and some causes of not obeying: but in such againe, wee must not consider the person, but the ordinance, or calling it selfe.

Thirdly, wee must submit our selues to their ordinances, that is, to all sorts of Magistrates. Now all Magistrates may bee distinguished, either in re∣spect of 1. Iurisdiction, 2. or Religion, 3. or Obiects, 4. or Affaires, 5. or Office, 6. or Adiuncts, 7. or Dig∣nitie. First, in respect of Iurisdiction: some are su∣periour, that they haue none aboue them but God; as Emperor, King, Dictator, Senate, &c. or in∣feriour, which is appointed by the superiour, as are all inferiour Gouernours, and Officers. Second∣ly, in respect of Religion; some are beleeuers, as Da∣uid: some infidels, and so are either such as perse∣cute Religion, as Herod, Iulian: or tolerate it, as Tra∣iane. Thirdly, in respect of Obiects, some are Toga∣ti, Gouernours: some are Armati, Marshall men. Fourthly, in respect of Businesse, some are Coun∣cellors, some Senators, some Iudges, &c. Fiftly, in respect of Office, some are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Law-giuers: some are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Law-keepers, as Iustices, and the like. Sixtly, in respect of Adiuncts, some are lawfull, and iust, and good Magistrates, who come by their power by lawfull election or succession, and doe exercise it well: others are vnlawfull, or bad Magistrates, as hauing, in respect of the man∣ner, attained their places by vnlawfull meanes, or doe exercise their authoritie with cruelty or parti∣ality, or the like. Seuenthly, in respect of Dignity,

some haue dignity, and not authority; as such as en∣ioy the titles of Dukes, Earles, Lords, Knights, E∣squires, or Gentlemen: Some haue 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 gouernment, or seruice: Now we must be subiect, not alone to the King or superior, but to gouernours vnder them, as the Text shewes: We must be subiect to Princes that are infidels, as well as to Christian Princes; for such were the Magi∣strates for the most part, when the Apostles writ: So wee must bee subiect to vnworthy, or vicious, or tyrannous Princes, as well as to godly and ver∣tuous, and louing Princes, which the word here translated Ordinance, imports: for it signifies crea∣tion, and so Magistracy is a creation in diuers re∣spects. First, because God was the author of it, as hee was of the world. Secondly, because Magi∣strates are raised beyond expectation. Thirdly, be∣cause many times God, as a righteous Iudge, suf∣fers many men to get into high places of honour and authority, that haue no worthinesse, or fitnes, or stuffe in them, more then hee would haue to rule or furnish it selfe: euen to such Magistrates also must wee submit. Onely for the last distincti∣on, there is a difference for such as excell onely for titles of dignity, and haue not authority: we must reuerence, and shew as ciuill respect vnto them, as belongs to their places: but wee are not bound to submit our selues to them by way of obedience; for that is due onely to such as haue authority, as well as dignity.

Thus of subiection to Magistrates: subiection to the Lawes of Magistrates followes.

Concerning the lawes and ordinances of Magi∣strates, two things may hence be gathered.

First, that wee must subiect our selues to such lawes and ordinances as men that are in authority doo make: we are bound to this subiection, euen to mens lawes: that we are bound, the very words of the Text proue: howsoeuer, or in what respect we are bound, is to be distinctly considered. For, mans lawes doo not binde as God's Lawes doo: for, God's Lawes do binde not onely the outward man, but the inward man also, euen the very con∣sciences, more distinctly and particularly. The lawes of men binde onely the outward man pro∣perly: for, God reserueth the conscience of man onely to his owne command. Now, whereas the Apostle saith, Rom. 13.5. We must obey Magistrates not onely for feare, but for conscience, it is thus to be vnderstood: First, that men are not onely dri∣uen to obedience of Magistrates for feare of pu∣nishment, but euen by their owne conscience, e∣uer testifying, that they ought to obey them. Se∣condly, that the conscience is bound to obey Ma∣gistrates 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 euery or∣dinance of man, that is, all sorts of lawes made by men. This needs explication: for, it is euident by diuers examples in Scripture, of godly men that haue refused to obey in some cases: and the Apo∣stles

haue 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 what things they haue no authority to command, and in what things they haue authority.

For the first. In some cases Magistrates haue not authority: and if they doo command, wee are not bound to obey. For, euery Magistrate stands bound himself to look to it, that he transgress not in these cases: He is bound to the law of nature, as he is a man; and to the Law of God, as he is a Christi∣an; and to the fundamentall Lawes of the King∣dome, as he 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 instan∣ces will be giuen afterwards.

For the second. In what things they may make lawes, there is no question in these cases I now maintain: as, If they make lawes in meere ciuill things for the good of the Common wealth, there is no doubt but we must obey: the expresse words of the Text require our submission; and so, if they make lawes to enioyne their subiection to do such things as are commanded by God in Scripture, or to forbid the dooing of such things as are expresly condemned in God's Word.

There are other cases that haue been by men of diseased mindes doubted of: but yet submission is by the Word of God required in them, as well as in other cases. For instance: Men ought to sub∣mit

themselues in these cases following; as first, in ciuill things, if mens lawes bee in some sort iniuri∣ous, as in matter of mens goods. A Prince makes lawes, to lay too heauy taxations vpon the subiect, yet the Subiect must submit: and therfore the ten Tribes did sinfully, to refuse Rehoboam, and rebell against him for that reason. If any obiect, that Na∣both 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 de∣sires of Princes are not alwaies necessary to bee fulfilled. Secondly, Naboth was tied by the Law of God, to keep his inheritance: for, God had tied euery man to keep his antient inheritance, and to marry within his Tribe, that so it might be cleerly manifest, of what stock the Messias should come, Leu. 25.23. Num. 36.7, 9. But this was an ordinance peculiar to the Iewish gouernment.

Secondly, in Church-matters the Magistrate may command: and the Subiects must obey. Now, because many questions are moued about the Ma∣gistrates authority in Church-affairs, and about Church-men, therefore I will heer proceed di∣stinctly, and shew first, what they cannot do about Religion; and then, what they may doo.

These things they cannot do, that is, they haue no power nor authority to meddle in them: as,

First, the ciuill Magistrate hath no power nor authority to execute the office of the Church-Mi∣nister: he may not preach in the Church, or admi∣nister the Sacraments, or execute the censures of

the Church, Heb. 5.5. 1. Cor. 7.10. The presump∣tion of Ieroboam and Vzziah heerin was punished, 1. Kings 13. 2. Chron. 26.

Secondly, he hath no power to make lawes that shall binde men to beleeue his deuices, as matters of faith and doctrine: for, these things depend vp∣on the will of God, not of Princes.

Thirdly, he hath not power to bring-in any ido∣latrous seruice into the Church, as a part of God's worship, Esay 29.13. Mat. 15.19. And therefore Ieroboam was condemned for the Calues; and A∣hab, for Baal; and Ahaz, for the Altar of Damas∣cus; and all the kings, for the high places.

Fourthly, he hath no power to set-vp a Ministe∣ry in the Church, that, for the substance of the cal∣ling, was not instituted by Christ, Ephes. 4.11, 12. Heb. 5.5. All Ministers of the Gospell haue their mission from Christ.

Thus of what they cannot doo: what they can and ought to doo, follows. For, it is certain, that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the Subiect: and therefore, in respect of Religion, they are said to bee nursing fathers and nursing mothers. The Apostle saith, Rom. 13.5, of the Magistrate, Hee is the Minister of God for thy good. Now, the good of the Subiect is not onely a ciuill good, done ciuilly; but done spiritually, a spirituall good, which is the greatest good of the Subiect, and therefore to bee most sought for by the Prince. And as in respect of their ciuill good hee must prouide, that iustice may flourish in the

Common-wealth: so in respect of their spirituall good, he must prouide, that Religion may flourish in the Church: and to this end,

First, he may, and ought by his lawes to enioyne the profession of the true Religion, and the confes∣sion of faith according to the Word of God.

Secondly, he may, and ought to prouide to the vttermost of his power, that the Churches may be furnished with able Ministers, and that they like∣wise may haue power to call and ordaine other Ministers, and dispose, or depose, as may bee best for the good of the Church.

Thirdly, hee may, and ought to prouide by his Lawes, and order, that the Word of God may be sincerely and purely taught, and the Sacraments rightly administred, and the censures of the Church executed according to the Word.

Fourthly, hee may, and ought by his Lawes to forbid, and accordingly to punish blasphemies, heresies, Idolatry, Sacriledge, and the like.

Now that the godly Princes haue had power in these and the like cases about Religion, is plaine: Moses by the appointment of God gaue order to Aaron and the people, in the busines of Religion: Iosuah appointes circumcision, Iosh. 5. proclaimes the Law of God, Iosua 8. Renewes the couenant with God, Iosh. 24. Dauid disposeth of the officers about the tabernacle, 1. Chron. 23. and brings home the ark, 2. King. 6. Salomon dedicated the temple: Asa the king made such a Law as this, that who∣soeuer would not seek the God of Israel, should die: Ezechias brake down the brazen Serpēt, 2. Kings

18. commanded the Priests to clense the Temple, 2. Chro. 29. and to celebrate the Passouer, and com∣manded the Leuites to helpe the Priests, because the Priests were not then clean, 2. Chron. 30. Iosias destroied the idols, sent his Princes to see to the re∣storing of the House of God, appointed the Priests to their Ministeries in the Temple, &c. 2. Chron. 34. and 35. And whatsoeuer power the Princes had in the old Testament, the same power Christian Princes haue in the newe Testament. Many Testimonies might more be added. Salomon deposed Abiathar: Iehosaphat sent his Princes to see that the Priests and Leuites did teach the Law of God in their cities: But these may suffice.

Quest. But may the Magistrate lawfully make or appoint any orders to bind the subiects about the worship of God?

Ans. The Magistrate may, and ought to de∣termine the circumstāces of Gods worship, which are not determined in the Word, hee may not ap∣point any more duties as a worship to God, but as a keeper of the first Table. Hee may giue order for the circumstances in or about the doing of re∣ligious duties in the church: as, he may appoint the time, place, and outward forme of praier, admini∣stration of the Sacraments, fasting, almes or the like. These things must not be done tumultuously, or confusedly, but in order, and that order the Magistrate may prescribe.

All actions about Gods worship are of two sorts: some differ not from the worship it selfe, but are things, that God especially looketh at in his

worship, such as is the purity and sanctity of the heart: some belong to the worship of God, as helpes and instruments for the better performing, or declaring of that worship. The first sort of actions must bee prescribed onely by God: who onely can giue, what hee requires; and of this sort, whatsoeuer is not cōmanded, is forbidden: no man may adde, or take away, or change in these things. The second, sort are not all of a kinde neither. For some are necessary in respect of the being of them; as, that there should bee Churches, marriages, or that the Sacraments should bee administred, &c. and these also must bee instituted of God onely: but some are contingents, and belong to the man∣ner, how or when, as may best agree to the condi∣tion of each particular Church. Now, these last God hath left to the Church, and so to the Chri∣stian Magistrate to dispose of, so as God's truth, Christian simplicity, or publick edification be not hindred or violated.

Quest. But heer might some one say, In these things the matter was appointed of God: the Ma∣gistrate meddles onely with the manner or the cir∣cumstances. But may Magistrates, by their owne authority, bring into the Church things, that for matter or manner were neuer appointed by God, and so enioine their owne inuentions to bee obser∣ued by the Subiect?

Ans. Inuentions of men are of diuerse sorts: for,

First, some are impious, and contrary to the Word of God in their owne nature; such as are, The inuocation of Saints, selling of Masses and In∣dulgences,

the forbidding of marriage and meats, making of Images, consecration of Altars, the vse of holy water, praier for the dead, monasticall vowes, worship of reliques, the exalting of one Bishop to bee ouer all the world, and such like: these may not be commanded: they are the leauen of Pharises, and will spoil all, and therefore may not be brought-in by any authority.

Secondly, other inuentions of men there are that concern only things that in their owne nature are indifferent, neither commanded nor forbidden of God: in these the Magistrate hath power to command, but yet not an absolute power: for, he may offend in commanding; and Subiects may offend in obeying. And therefore I distinguish thus: If the Magistrate command things indiffe∣rent in their owne nature to be vsed, and professe, that hee requires them with opinion of worship, holinesse, or merit, or necessity to saluation, then the Magistrate sinnes in so commanding, and the Subiect sinnes in obeying: but, if the Magistrate command things to bee vsed which in their owne nature are indifferent, and professe to disclaim the opinion of holinesse, worship, merit, or necessity, then it is lawfull to obey his commandements in such cases. So then, traditions brought-in with an opinion of necessity, &c. are vnlawfull: but tradi∣tions brought-in for order and decorum, are law∣full, 1. Cor. 14.40. and this is apparant. For, if God haue left the ordering of things indifferent, to men, why may not Magistrates appoint that order? And if Christians may take-in or bring vp customes in

the time of God's worship, why may not the Ma∣gistrate doo it by his authority? If Christians may make an order for what garments women should wear 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 subiects may of their owne heads appoint a feast of their owne making, at the time of God's feast, as they did their loue-feasts in the Primitiue Church, and withall appointed the action or gesture of kissing one another; why may not the Magistrate by his authority bring in an action or gesture, it being such a gesture as God hath neither commanded nor forbidden? Finally, if in things indifferent, a priuat man may vse things indifferent of his owne head, why may hee not vse them which the Magistrate commands, and when hee commands him? and if hee may refuse to vse some things onely because of his owne will, why may hee not refuse them when the Magistrate for∣biddeth him?

But that this point may bee more cleer, I will set downe a Catalogue of inuentions of men vsed for religious endes, and vses without any com∣mandement of God, and that both before the Law, and vnder the Law, and vnder the Gospell.

First, before the Law wee read of these things:

The laying of the hand vnder the thigh in swea∣ring, Genesis 24, &c.

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

Secondly, vnder the Law wee read of these in∣stances:

The Altar of the two Tribes, and a halfe, Iosuah 22.10. and 27.30.

Dauids dancing and playing on all sorts of in∣struments and songs before the Ark, 1. Chron. 13.8. and 15, 16. and 2. Sam. 6.14.

Dauids wearing of a linnen Ephod, the garment of the Leuites, 1. Chron. 15.27.

Dauids appointing of the offices of the Leuites, and his bringing in of the newe order of singing men into the Temple, 1. Chron. 24. and 25.

The vse of sackcloth and ashes in fasting.

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

Hezekias kept the Passeouer at a time not appoin∣ted by the Law, and the people kept it seuen daies longer, 2. Chron. 30.2, 3, 27.

About the celebration of the Passeouer it is ma∣nifest, that the godly Iewes brought in of their own heads,

• 1. The gesture of sitting, which Christ him∣selfe also vsed.
• 2. The solemn vse of the cup, of which men∣tion is made also, that Christ vsed it, Luke 22.17.

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

The Iewes had euery where Synagogues, which were not commanded by the Law, Luk. 7.5

Mardocheus appointed the feasts of Pur or lots.

Iudas Macabeus appointed the feast of Ta∣bernacles, which our Sauiour graced with his presence.

Thirdly, vnder the Gospell,

Our Sauiour Christ approued the gesture of sit∣ting, and the Cup at the Passouer, the Iewish Syna∣gogues, and the feast of Tabernacles.

The Apostle Paul vsed the Iewish ceremonies, when they were no more the ordinances of God; as Circumcision, shauing the head, purifying, vow∣ing, contributing, yea sacrificing, Acts 21.

Abstayning from meat sacrificed to Idols,

The obseruation of the Iewish Sabbath,

The womens couerings, 1. Cor. 11.

The Loue-feasts:

The holy kisse.

Quest. But heere might some one say: Things indifferent in their own nature, in the vses of them not inconuenient, may bee commanded by the Magistrate, and subiects must obey: but what if the Magistrate command some things to bee ob∣serued, as are very inconuenient and burthensome, though they bee not vnlawfull?

Ans. Things inconuenient euen in matters of Religion may bee commanded in some cases: as when it is to redeeme a far worse inconuenience. For of two euils of punishments, the Magistrate may take the lesse, as wel as any other priuate man. And if that subiects, to preuent worse inconueni∣ences, may vse inconuenient ceremonies, then may the Magistrate, to preuent worse inconueniences, command inconuenient ceremonies. If the Apostles may vse the inconuenient Iewish cere∣monies, then the Apostles may inioyne for a time the vse of inconuenient ceremonies: as they did

make ordinances about things which yet they cal∣led burthens, Acts 16. And Moses may make an or∣dinance about the vse of a bill of diuourcement, which yet was a grieuous inconuenience, to re∣deeme a worse inconuenience. But if Magistrates doe appoint inconuenient things, and burthen the Church with them, when there would be no great inconuenience to the Church, if such things were not, then such Magistrates must giue their account to Christ for so doing, but yet the people are bound to obey still, because wee cannot bee freed from our subiection layd vpon vs by God, except it appeare to vs, that they command not onely an inconuenience, but a sinne, as all sound Diuines confesse.

But that this point may bee distinctly vnder∣stood, let vs suruey the inconueniences amongst vs vsually pretended, and then enquire, whether such things may bee, viz.

There bee fiue things, are thought each, of them to make the inuentions of men very inconuenient and burthensome, and so not to be vsed: as,

• First, If there bee no necessary vse of them.
• Secondly, if they swarue from some paterne may bee had in such things in Scripture.
• Thirdly, If they bee things haue beene, or are abused to superstition.
• Fourthly, if they haue signification put vpon them by men.
• Fiftly, if they bee scandalous in the vse of them.

For the first: It is manifest, that there was no necessary vse of the Iewish ceremonies: For now

the substance and body was come, there was no need of those shadowes, and yet they were vsed by the Apostles.

For the second; in ceremoniall and circumstan∣tiall things, it is not alwaies a sinne to swarue from examples in Scripture. It doth not follow, that Christ did sit at the Lords Supper, and therefore it is vnlawfull to kneele: For I can shew, that godly men haue swarued from the shewe of paterns, that did serue to bind stronglier, then that example, or such like can doe. As for example: The godly Iewes did sit at the Sacrament, when yet the ges∣ture imported in the Law, was standing; and this sitting at the passeouer was manifestly an inuention of man: For it was no where cōmanded, yea & the Christians that now obiect the example of Christ in the gesture, yet doe not hould themselues tied to follow the example of Christ, neither in diuers circumstances about the Sacrament; as that it was receiued at night: in a chamber: after supper: in vnleauened bread: onely by Ministers, not by women, &c. nor in the matter of gesture in other things, as that hee sate and praied: and yet none of them pleades, that it is necessary for our imitati∣on. And further it may cleerely bee shewed, that the commandement of God about circumstantiall & ceremoniall things, might in some cases be trans∣gressed without sin: which shewes, that those pre∣cepts did neuer in Gods intendement bind the cō∣science absolutely, as moral precepts in things sub∣stantiall did: As, that euery man should bee cir∣cumcised the eightth day, was Gods commande∣ment:

yet the children of Israel were not circum∣cised for forty yeers in the wildernesse, Iosuah 5.5, 6, 7, 9. The law was, that None should eat of the shew-bread but the Priests: yet Dauid did eat, and was blamelesse, Mat. 12.3. The Priests in the Tem∣ple did work, or profane the Sabbath, as it is tran∣slated, Mat. 12.5. and yet were innocent. It was the law, that None must sacrifice any where, but on the one and onely Altar of the Lord: yet Salo∣mon sacrificed on another altar, for the reason men∣tioned in that Text, 2. Chron. 7.7. 1. Kings 8.64. In Hezechias his time they kept the Passeouer nei∣ther at the time, nor in the ceremoniall manner, as was 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 enioyned by the Apostles, Acts 15. and yet that did restraine Christian liberty, beeing a thing indifferent: and afterward, to eat meat sacrificed to idols, swarued from the patern of that ordinance.

For the third. It is also manifest, that things that were abused to superstition and idolatry, had not∣withstanding a lawfull vse when their abuse was remoued from them. As for instance: The Iewish ceremonies, especially Circumcision, were noto∣riously abused by the peruerse Iewes, who held very corrupt opinions about them; and yet the A∣postle Paul did not make any doubt to vse them. Again, the meat sacrificed to idols, when it comes out of the idols temple, is pronounced to be clean, and not polluted, by the Apostle Paul. Be••ides, it is manifest, our Temples, Bells, Chalices, and such

like, haue been abused by idolaters; and yet there is not any question made of the lawful vse of them by Diuines on either side.

That this point may be a little more vnderstood, we must confesse, that in the time of Moses Law, whatsoeuer thing had been vpon or about the i∣doll, it was infected and made vnclean by the idol: but withall we must vnderstand, that the idoll, euen in those times, did neuer pollute all things that were of that sort which were before it: it did pol∣lute that very thing in indiuiduo, not all in specie of the same sort. And further wee must now knowe, that the idoll is nothing, and can infect nothing of it self out of the idolaters vse; and so, that those lawes about pollution of idols, are ceased: for, the Apostle Paul shewes, that the very meat that was sacrificed to idols or diuels, out of the idols tem∣ple, was not polluted, but was lawfull to bee vsed: it was not neer an execrable thing, as was the Ba∣bylonish garment in the time of the Law, in A∣chan's possession. Iacob erected a Pillar, as a monu∣ment that concerned the true God; and yet it is manifest, that the Gentiles haue most idolatrously abused themselues in that course of erecting Pil∣lars, Leu. 26.1.

For the fourth point. Such ceremonies as had signification put vpon them, were notwithstanding lawfull, as is manifest by the consideration of most of those ceremonies mentioned before; the Al∣tar by Iordan, the Cup vsed at the Passeouer, the Couer on the heads of women, and the loue-feasts with the holy kisse: and so had all the Iewish ce∣remonies.

Now for the last thing, which makes things in∣different, with vs scandalous: we are not left with∣out witnesse from the Scriptures in such ca∣ses; but that ceremonies, knowne to bee scanda∣lous, were notwithstanding vsed: for, it is manifest concerning the Iewish ceremonies, that they were scandalous in the vsage, to the Gentiles; and in the omitting, to the Iewes, Acts 21.21, 22, 27, 28. Gal. 2.3, 9, 12. But, that this point of scandall may bee distinctly vnderstood, diuers rules are to be consi∣dered of.

First, that the angring or bare displeasing of o∣ther men, is not the offense or scandall condemned in Scripture, as not onely the words in the Origi∣nall shew, but all sound Diuines grant. A scandall is a stumbling block, that occasions a man to fall from grace in the profession of it, into sin or error.

Secondly, that to giue offense, by dooing any thing which is simply euill in it self (as Dauid did by his adultery and murder) this is, out of all que∣stion, abominable.

Thirdly, that the offense of Alients is to bee re∣garded, that is, we must not do any thing, by which men that are not yet conuerted, may bee hardned from the liking of Religion: and so, offense must not be giuen either to the Iew▪ or to the Grecian, 1. Cor. 10.31.

Fourthly, that when the authority of the Magi∣strate or Church hath determined concerning the vse of things indifferent, we are not now left free, nor are bound to look at the scandall of particular persons; but must make conscience of it, that wee

offend not the Church, by working a greater hurt or losse to the Church, than the particular hurt of priuate persons can extend vnto. In such cases as this, the Apostle's rule holds: If any man seem to be contentious, we haue no such custome, nor the Church of God, 1. Cor. 11.16. And wee are bound, in this Text of the Apostle Peter, to obey the hu∣mane ordinances of men in authority; from which obligation, other mens offense cannot free vs. And the Apostle chargeth vs to look to it, that wee of∣fend not the Church in prescribed ordinances, and that wee bee carefull not to offend priuate men in free ceremonies.

Fiftly, that where ceremonies are left free and indifferent, and haue no commandement to re∣strain their vse, or enioyne it, there are men to re∣deem the offense of their brethren with no other price, than the losse of liberty in things indifferent. The Apostle Paul saith, Rather than he will offend his brother, he will neuer eat flesh while he liueth, 1. Cor. 10.8, 13. Hee doth not say, He will neuer preach the Gospell while hee liueth, or neuer re∣ceiue the Sacraments while he liueth: a necessity lay vpon him to preach the Gospell, and to yeeld to the vse of all lawfull things to get his libertie, whosoeuer be offended.

Sixtly, that where the person that takes offense, is wilfully ignorant, and by all meanes auoids in∣struction, and will not haue the patience to bee taught, such offense is not to bee regarded. Thus our Sauiour Christ teacheth confidently his doc∣trine of eating his flesh, though the Capernaites

were offended: and some of his Disciples turned Apostates about it, beeing such persons as would not abide the exposition of his meaning, Iohn 6.52.

Seuenthly, the like is to be said of such persons as take offense out of enuy or malice, as the man in the Parable, that enuied Christ's bounty; or the Pharises, that out of malice were offended at Christ, Mat. 20.15. Mat. 15.14. 1. Pet. 2.8.

Eightthly, that in things that haue proued scan∣dalous, yet wee are not bound to lose our liberty, till the weak brother declare his offense. Meat sa∣crificed to idols, was offensiue to many in all coun∣tries: yet the Apostle's rule is, Eat, and make no question, vnlesse one say, This is meat sacrificed to idols, 1. Cor. 10.25, 28.

Thus of the fiue things that make things indiffe∣rent to become inconuenient, and yet not vnlaw∣full. I might adde some other things; as, that a man may practise and vse such ceremonies for the aduancing of the substantiall part of God's wor∣ship, as hee himself hath euery where preached a∣gainst, Acts 22.21. and in some cases hath refused to doo, Gal. 2.5, 24. Again, that such inconueni∣ent ceremonies may bee imposed vpon such per∣sons and Churches as neuer receiu'd them before, Acts 15.19, 28. and 21.25.

Quest. The last question is, Whether wee must submit vnto Magistrates, when they command vn∣lawfull things?

Ans. A great difference is to bee put between things commanded by Magistrates, concerning the lawfulnes of which was doubt, and such things

concerning which the Subiect is assured, that they are vnlawfull. It is clear, that if I knowe the Ma∣gistrate commands a thing vnlawfull, I must not doo it, because in that case I am bound to obey God, and not men: but, suspicion or doubting of the lawfulnesse of things, is no discharge for obe∣dience. It is true, that in things indifferent, which I may doo or not doo, I must be fully perswaded; and whatsoeuer is not of faith, is sinne: but I sup∣pose, that the Inferiour is not discharged from his obedience in any case, but when hee knowes the Magistrate commands a sinne. Infinite confusion would follow in the family, and common-wealth, and Churches, if the coniectures and suspicions of the Inferiours might warrant their refusall of subiection.

Secondly, though I must in things vnlawfull re∣fuse to obey, yet I must look to the manner of refu∣sall: I must take heed, that I bee not guilty of that sinne of speaking euill of dignities, 2. Pet. 2. Iude. Which prohibition was giuen them when the Ma∣gistrates were wicked men, and did command vn∣lawfull things.

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

Vse. The vse may bee for reproof; and so, both of those that offend in the excesse, and of those that offend in the defect.

First, some men attribute too much to the ordi∣nances of men, and that diuers waies: as, when they account mens ordinances, in the obseruation

of them, to be a worship to God, or to bee meri∣torious, or to bee necessary to saluation, or in themselues simply to binde consciences: and also when more care is had for the keeping of mens or¦dinances, then of Gods commandements: or when Gods seruice is hindred, or transgressed, or neg∣lected 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 onely in∣conuenient things.
• 2. Such Christians as in the manner shew no scruple, nor feare, nor trouble of minde for brea∣king Gods express Law, in requiring obedience to Magistrates, while they are ignorant, whether it be a sinne or no to obey; and yet on the other side, are extremely fearefull, and troubled in them∣selues, to vary from the aduice or example of such men, as they account godly, or fathers to them or others in Religion, & so are more fearfull to break mens traditions, then Gods commandements. Tradition is ill, aswell when it comes from good men, as when it comes from bad men.
• 3. The Iesuites, that maintaine that horrid Doctrine of deposing: or murthering of Princes, so far are they from obeying them; persons ra∣ther to bee confuted by strokes, then by argu∣ments, as men that offend not onely against the Lawes of God, but the Lawes of nations, and the Lawe of nature.

Hitherto of the things to which they must sub∣mit themselues, viz. to euery ordinance of man.

The motiue, 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 diuers things in God, which should moue Christians to all possible care of plea∣sing, and obeying their Magistrates: as, First, Gods and mens Magistrates were ordained of God, and therefore for his sake, that set them vp, we should obey them. Secondly, Gods commandements: God hath required our submission, and therefore for the respect of the duty wee owe to God, wee should obey them. Thirdly, Gods Image: Magi∣strates are little Gods in the world, they resemble Gods soueraignty, or Maiesty, and therefore be∣cause they are like God, wee should obey them euen for so much of the similitude of God, as wee may behold in them, or their authority. Fourth∣ly, Gods mercies: wee are infinitely bound vnto God, and therefore for his sake, euen for the loue wee beare to him, wee should doe this, which hee requireth. Fiftly, Gods glory, God shall get much honour, and his religion will bee well-spoken of, if Christians liue obediently: and contrariwise, if Christians bee not obedient, God may bee much dishonored thereby, and great stormes of affliction may bee brought vpon the Church by the wrath of Princes. Sixtly, the iudgements of God, because they must giue account to God for their behaui∣our toward Magistrates, aswell as for their behaui∣our towards God himselfe.

Secondly, these words may note the manner of obedience: wee must obey Princes for Gods sake, not onely for conscience sake, but euen as if wee did obey God himselfe, and with a due respect vn∣to God: and so it may make also a limitation: wee must so obey man, as wee still haue respect vnto God, so as nothing be done against the Word, or pleasure of God.

Vse. The vse should bee therefore for instructi∣on, to teach vs to looke carefully to our selues in our submission, and so to obey,

First, from the hart, because God is intituled to this seruice.

Secondly, with feare, because God will bee an auenger of disobedience, and resisting of the powers.

Thirdly, though our subiection should bee to our losse, or discredit, or danger, or hurt any way; yet, for the Lords sake wee should doe it. There is motiue enough in God, though there were not worthines in the Magistrate, or recompence to vs.

Againe, it serues to shew the hatefulnes of the transgressors, that resist the power, and will not make conscience of it to submit themselues to the ordinances of Magistrates. For this is to resist God himselfe, this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and God will certainly bee a reuenger of this disobedience, it being his owne cause, as well as the Magistrates.

Besides, it serues to informe vs concerning the admirable power and wisdome of God, in ef∣fecting the subiection of man to authority of Ma∣gistrates: all men naturally affect to excell, and

like not superiority in other men; and besides it is needfull, that one man should gouerne and keepe in order millions of men, disposed as before. Now this well points at the cause of this order and sub∣iection, which is the respect of God. God natu∣rally hath planted in the hearts of men a feare to rebell or disobey, euen for fear of God himself, more then Princes: and besides, God hath made man to see by experience, that hee doth defend the persons and rights of Kings, by reuenging the disobedience of men: this naturall conscience keepes vnder naturall men. Now though the Apo∣stle would haue godly men to obey for the same reason, yet it is vpon a higher ground: for godly men are instructed by the Word of God to obey Princes; yea, herein differs the obedience of the godly from the wicked, that the godly man obeyes for the meere loue hee beares to God; and the wicked, onely for feare of vengeance from God: so both obey for a higher reason then the respect of Princes themselues, euen for the Lords sake: the one for the loue of God, and the care of his glory; the other, for feare of his punishments and iudgements.

Lastly, it shewes, men must so acknowledge the glory of Princes, as that especially we haue respect vnto the glory of God, who is King of Kings: we must obey Kings in the land, so as God be not diso∣beyed.

Thus of the Proposition, the Exposition fol∣lowes.

The Apostle labours to cleare this doctrine from

diuers scruples might be conceiued by Christians, whether they arise from the diuersitie of the sorts of Magistrates, or from their soueraignety. For the sorts; he shews they must obey Magistrates of all sorts, both superior, and inferior; the highest, and those which are subordinate to them, both Kings and Gouernors also for their soueraignety. Hee teacheth them to obserue the supremacy of Kings and Monarchs.

In generall, wee may learne from the Apostles care, to preuent mistaking herein; that he accounts it a pernicious thing, to erre about the authority of Princes, and their Gouernours: and experience shewes it to bee pernicious sometimes to the per∣sons of Kings, who are often by treason murthe∣red, vpon wicked and erroneous grounds; and sometimes to the subiects, who drawe vpon them∣selues not onely fearefull sinnes, but miserable pu∣nishment also, by erring herein: somtimes it is per∣nicious to religion it selfe, and religious causes, gi∣uing not onely scandall, but procuring desolation in the Churches through errors: somtimes 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 vnderstand the Epistle to be written to the Iewes, may perhaps conceiue, that the Kings that ruled by deputation in Iudea, should be meant; such as were Herod and Agrippa. But in as much as the Iewes were scattred through the Prouinces, and those prouinciall Iewes were most in quiet: and in as much as for the reasons a∣fore

giuen, it is likely, that the Epistle was writ∣ten to all Christians, both Iewes 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 diuers things may bee answered.

First, that though the present gouernour was an Emperour; yet the Apostle, knowing that the most monarchies in the world would rest in the ti∣tle of King in all ages, therefore hee vseth 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 vsed; yet the Grecians, in whose language hee writ, did familiarly vse the word, which wee translate King.

Thirdly, the Apostle might haue respect vnto the signification of the word, as vnto a word which was most effectuall to note the highest dignity a∣mong 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 maiesticall and honourable: for the tearm of Em∣perour, in the signification of it, may agree to any subordinate rule, who gouernes or commands o∣ther men.

Fourthly, it may bee, that the Apostle, know∣ing the hypocrisie of those Emperours (who onely disclaimed the name of Kings, to auoid the hatred of the people; and yet sought the full right of Kings, and so to destroy the liberty of the people) giueth the name they sought in substance, though

not in tearme. Where by the way wee may note, how hatefull hypocrisie is to God, and how vaine it is. God will vnmaske euen Kings, if they dissem∣ble with him: He that tryeth the hearts & reines, iudgeth according to truth, and will not bee de∣ceiued with pretences. Though men durst not charge Caesar to affect the kingdom, yet God dares, and will require at his hands the ambition of his heart: And if God will not beare with dissimulati∣on in Kings, much lesse will he beare it in meaner men: hee hates hypocrisie, and fained pretences, and painted showes wheresoeuer hee findes it; which should teach vs all to labour for a plain and vpright 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 dis∣simulation, which cannot be hid from him: it fals out vsually, that such as vse dissembling, are perpe∣tually suspected (all their faire pretences notwith∣standing) as those Caesars were.

Lastly; the Apostle may name Kings, to pre∣uent rebellion in the subiects, which either should feare such as affected the title, or liue vnder such as professed themselues to bee Kings, and so the meaning is, that hee would haue them obey euen Kings, how hatefull soeuer naturally that kinde of gouernment did seeme vnto them.

It may bee that the Apostle mentioneth Kings, as the last kinde of gouernment: a Monarchy be∣ing in many respects the most excellent forme of gouernment; as being such a form of gouernment, as comes neerest to the similitude of God, who is

not onely one in nature, but in gouernment also, and is most agreeable to nature, which doth affect vnity, as well in the body politicke, as in the body naturall. But I let this passe as a question belong∣ing rather to the Politickes, then to Diuinity, to be discussed at large.

Thus coniecturally of the reason, why the Apo∣stle vseth this tearm.

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

First, the Originall of Kings.

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

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

Fourthly, the vses of all.

For the first. It is not vnprofitable to consider how men came, by degrees, at length to subiect themselues to this gouernment of Kings.

First, man, by the instinct of God, and by the nature giuen him, tends to society: of all creatures, man is vnaptest to liue alone: mans language shewes, that he was made to society: and mans dis∣position shews, that it likes not any estate that must be remoued from the knowledge and conuersati∣on of other men. He that can liue 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, a houshold society: where was, first, a society be∣tween

man and wife; and thence, by propagation, grew the society to a full houshold, by the com∣ming-in of children and seruants. And hence was the first form of gouernment; where the father of the family was the Head and Ruler.

The second kinde of society, was a Village or Town, which contained in it the gouernment of diuerse houses or families: and this was occasio∣ned either by increase of posterity, or for preuen∣tion of harms, or out of necessity for supply of ne∣cessaries. At the first, a Village or Town contai∣ned (as is thought) onely the seuerall branches of the same family, that is, when men liued so long, such as were descended of their bloud, and were ruled by the chief and first of their bloud. After∣wards, strangers of other families, that were fewer in number, mingled with them, to auoid the dan∣ger of wilde beasts, or the iniuries of other men: yea, one of the words vsed for a village, is deriued from a word that signifies a Fountain; and so im∣porteth, that necessity drew men to dwel together, that so they might enioy the benefit of nature for water, which in the Countries first-planted, was not vniuersally to be had, but one Well must serue diuers 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 in∣to 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 iustice; for necessity, that so they might bee strengthened a∣gainst their enemies, and to this end they walled and ditched-about their Cities; as also to keep-in offenders, that they might not flee, and to keep out such as were banished, that they might not return: and in this society, first began the gouernment of Kings. For, from the beginning, it is thought, that euery City had a King, as a Monarch to rule and defend it, as appears in Genesis. There was a King of Sodome and Gomorrah: and so euery of the o∣ther Cities had their different Kings.

Fourthly, when men increased so fast, that one City could not hold the people which liued in it, then beganne Countries and Prouinces: and at length, the whole Nation, consisting of many Ci∣ties, became subiect to one King: and afterwards, by conquest or marriage, diuerse Nations yeelded obedience to one King.

Now, the ends why humane societies became subiect to Kings and to superior Powers, were the Common-weal, and the benefit of the people so vnited: for, power was giuen to Kings, that so men might be protected in the practice of vertue, that peace might be preserued among the Inhabi∣tants, that the common priuiledges might be main∣tained, that courses for raising of riches & trades, might bee held. Each man did look to his owne wealth: but the King was to look-to the Com∣mon-wealth.

And thus much of the Originall of Kings. Their excellency aboue other men, follows.

Secondly, it must needs appear, that Kings are of all men most excellent, in respect of their out∣ward condition and calling;

• 1. Because God himself was a King, and is de∣lighted to rank himself among men of that degree.
• 2. Because their creation is from God: they are a speciall sort of men, raised in a peculiar man∣ner to their places by God; who pleads it as his glory, that Kings raign by him, Pro. 8. Romans 13.
• 3. Because God hath communicated to kings the Image of his owne Maiesty, and printed in the natures of men a naturall forme of Kings, as the Vice-gerents to God himself.
• 4. Because a diuine sentence is in the mouth of the King, as Salomon saith: their iudgement is God's iudgement: and God would haue the peo∣ple to beleeue, that what they say in iudgement, God himself saith it.
• 5. Because they haue a power aboue all other men; of which, when I come to treat of the word Superiour.
• 6. Because they take accounts of all other men, but giue accounts onely to God.
• 7. Because they haue the treasure of honor: they giue all the honour which is possessed by any of their Subiects, and so doo they all offices of ho∣nour and gouernment in their Dominions.
• 8. Because they are the Basis, or the founda∣tion, or stay of all their Subiects; who are main∣tained in Religion, Iustice and Peace, by their means.

And thus of their excellency.

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

Vse. Fourthly, the vse should be therefore from hence, to inforce vpon our hearts an increase of care and conscience, in acknowledging the honor and right of Kings, and in loyall and sincere obser∣uance and obedience to their Lawes. It should not seem grieuous to men to bee held vnder the yoke of obedience, and to be subiect to others that are but men as well as themselues.

There are many things may encourage the harts of Subiects, without grieuance to bear the superi∣ority of Princes, and not to be discontented: for,

• First, Kings haue nothing but what they haue receiued.
• Secondly, if Kings doo wrong, they must giue account to God for all the wrongs that they haue done.
• Thirdly, God hath charged Princes to be care∣full of their Subiects: hee hath giuen them lawes, though they be Kings.
• Fourthly, Princes Subiects are first bound to God: and therefore they are not tied to Princes in any thing contrary to God's Word.
• Fiftly, though the outward man be subiected to the power of Princes, yet their consciences are free: in spirit they are subiect onely to the God of spirits.
• ...

• Sixtly, the hearts of Kings are in the hands of the Lord, and hee turneth them as hee pleaseth, Prouerbs 21.
• Seuenthly, though God hath set vp Kings, yet he hath not put down himself: but hee ruleth in all these things: hee is King of heauen, Daniel 4.34. and he is King of all the earth, Psalm 47.8. He is a King immortall, 1. Tim. 1.12.
• Eightthly, whereas thousands of subiects can∣not attaine to the fight of the King, nor obtaine any particular suite from him, nor can the King prouide for them in particular: yet may they goe to God and Iesus Christ, who is King of righte∣ousnes and peace, they may get great suites in heauen, and shall bee prouided for in all needfull things, Psalme 23.1. and 5.3, and 48.15. and 74.12. and 80.2. Esay 49.10. Mat. 2.6. Reuel. 7.17.
• Lastly, though they bee subiects now in respect of earthly Princes: yet in respect of God they are anointed to bee Kings themselues, and shall re∣ceiue a Kingdome, better then all the Kingdomes of the earth: The Princes of this world are but mortall Kings: but euery godly man is a King im∣mortall, hee partakes the title of God himselfe. God is a King immortal by nature, and he is a King immortall by adoption and grace: and besides, the poorest subiect, that is a true Christian, intertaineth the King of glory euery day, Psal. 24.7, 9.

As superior. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.]

The word signifieth one, that hath aboue the hauings of other men: and so the King hath more then all his subiects, not onely in matter of main∣tenance,

but also in matter of authority and supre∣macy: this his hauing in supremacy is heere meant.

That the King is supreme, is so manifest by this text, as it needs no proofe: Princes are called ther∣fore in the Old Testament, Heads of the Tribes, or of the people: to signifie, that they were not onely higher in place, but had soueraigne and supreme authority ouer all the people.

This supremacy of Kings giues them autho∣rity in all causes both ecclesiasticall and ciuill, and ouer all persons, Churchm-en, as well as Lay-men, as hath beene proued at large before in the former parts of this verse.

The vse is therefore to confute the damnable pleadings of the Popes of Rome, & their adherents, that claime to haue the right of supremacy aboue the Kings and Princes of the world. There are di∣uers manifest arguments to ouerthrowe the supre∣macy of the Pope.

First, this expresse text, that acknowledgeth the King to bee superior, this was the Doctrine in the Apostles times.

Secondly, it is more to be noted, that Peter him∣selfe, who by the opinion of the Papists had the height of place in the church, that euen Peter (I say) is so far from clayming this to himselfe, that hee directs christians to acknowledge supremacy only as the right of Kings, yea and flatly forbids do∣minion in the Clergy, 1. Pet. 5.5.

Thirdly, our Sauiour Christ at large beates downe this primacy, or supremacy in his Apostles and all churchmen, shewing that they had not au∣thority,

as the Kings of the earth had. It must not bee so with them, and much lesse had they autho∣rity ouer the Kings of the earth, Mathew 20.25. Luke 22, 25.

Fourthly, euery soule must bee subiect to the higher powers. If euery soule, then Churchmen, if they haue soules, must bee subiect, and therefore may not rule, Rom. 13.1.

Fiftly, Christ and the Apostles neuer claymed any such supremacy, but shewed the contrary by their Doctrine and practice.

Sixtly, it is made the expresse mark of that Man of sinne, that he lifts vp himselfe aboue all that is called God, that is aboue Magistrates, 2. Thes. 2.

This hath beene the constant Doctrine of the ancient Fathers.

Origen Homil. 7. in Isaiah saith, Hee that is called to a Bishoprick, is not called to principality, but to the seruice of the Church.

Tertullian lib. ad Scapul. saith, We reuerence the Emperor, as a man second to God, and the onely one that is lesse then God; and also, Tertullian de Ido. Capite 18.

Nazianzen orat. ad subdit. et Imperat. All men must bee subiect to higher powers.

The expresse testimonies of Chrysostome, and Bernard, vpon Rom. 13. haue 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 euery good subiect, to acknowledge and maintaine the Kings

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supremacy, and willingly to bind himselfe there∣vnto by oath: For the oath of supremacy is the bond of this subiection, and this oath men must take without equiuocation, mentall euasion, or se∣cret reseruation, yea it should bind in them the same resolution was in Saint Barnard: who saith thus: If all the world would conspire against mee, to make mee complot any thing against the Kings Maiesty: yet I would feare God, and not dare to offend the King ordained of God.

Or vnto gouernours.]

By gouernours, he either meanes all other sorts of magistracy besides a Monarchy, or else such Magistrates, as in a Kingdome haue 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 Chri∣stians should bee subiect to all sorts of Magistrates, of what forme or dignity soeuer, from the highest to the lowest, so as it should bee no more lawfull for them to disobey an inferior Magistrate▪ then to disobey the King: so far foorth as the inferior Magistrate hath authority, and doth proceed ac∣cording to his commission in lawfull things. This point needes not to bee further handled, hauing beene intreated of in the generall doctrine in sub∣mission to all Magistrates before.

And thus of the exposition: the confirmation followes.

Notes

• What sub∣mission hath in it, viz. sixe things.
• Si quis ten∣tat excipere, conatur de∣cipere. Agnoscit do∣minum suum & cleri.
• Aben-Ezra.
• 1

  Subiectiue.
• 2

  Obiectiue.
• 3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• 4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• In what things the Magistrate is not to be o∣beyed.
• In what things they are to be o∣beyed.
• In what matters ec∣clesiasticall, the Magi∣strate hath no power.
• In what things he hath power ecclesiastical.
• Actions a∣bout Gods worship, of two sorts.
• Quoad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quoad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Whether any inuentions of men ought to be obeyed.
• Gal. 5. Mat. 15. Command. 2.
• Circumcision was a bur∣then, Acts 5.10. and these burthens cal¦led necessary things v. 28. and they were said to doe well, if they obserue them, v. 29.
• Pretended inconuenien∣ces by hu∣mane Lawes suruaied.
• Acts 15.1.
• Rules about taking and giuing scan∣dall at hu∣mane cere∣monies.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Hypocrisie.
• Originall of Kings.
• Homo natu∣ra est animal politicum.
• Diuers kindes of societies.
• Pagus à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• The excellen∣cies of Kings aboue others.
• 1. Tim. 1.12.
• Bernard. Epist. 170.