A Commentary on 1 Peter 1-3

Verse 13.

Submit yourselves to every ordinance of man for the Lord's 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 general or special. The general exhortation concerns all Christians, and hath been set down 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, contain special exhortations which concern some Christians only; namely, subjects, servants, wives, and husbands. Of the duty of subjects he entreats from Verse 13. to Verse 18. Of the duty of servants, from Verse 18. to the end of this Chapter; 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 general calling, he now undertakes to teach some sorts of Christians in particular, how to order themselves in their particular callings; and so he teacheth them in some things that concern the Politickes, and in some things that concern the Oeconomickes. Unto order in a Common wealth belongs the duty of Subjects: and unto household government belongs the duty of Servants, Wives, and Husbands.

From the coherence, and the general consideration of the whole exhortation, divers things may be noted before I break open the particulars of the Text.

1 The Word of God must be the warrant of all the actions of our life: it not only gives order about the businesses of Religion, but it prescribes matter of obedience in all our conversation; it tells us what to do in our houses, and in the Common wealth, as well as what to do at Church, which shows us the perfection of the Scripture. Theology is the Mistress of all Sciences: it perfects the sound knowledge of the Ethics, Politickes, or Oeconomickes, and it should teach therefore in our callings, whether general or particular, to seek warrant from the Word, which warrant we may find either expressed particularly, or else implied in general directions: and withal we should take heed that we make not more sins in any estate of life than are made in Scripture, and so not affright or disquiet ourselves with vain fears that way.

2 The Apostle would have Christians in a special manner careful that they offend not the laws of the Princes of this world; this appears, in that he enjoines them the duties of subjects first, and in that they do teach them the duty of submission, both in this and other Scriptures, with great force and violence (as it were) of arguments: which shows that they were wonderful 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 be above all men careful to keep the laws of Princes: first, because by breaking the laws of men they sin against God. Secondly, because evil minded men have in all ages watched godly Christians, to see whether they could find any fault by them in the matters of the kingdom. Thirdly, because if earthly Princes be provoked, it may cause a general trouble of the Churches; the offenders many times suffer not alone, but many others upon displeasure raised by them. Fourthly, because if earthly Princes be good, the careful obedience of their Subjects may encourage them to be great helps to Religion, even to be Nursing-fathers and Nursing-mothers to the Churches, 1 Tim. 2.2. Fifthly, because perverseness and contempt, and careless neglect of the laws of Princes many times proves scandalous, and We must not offend them that are without, 1 Cor. 10.2. Col. 4.5. Many that were somewhat inclined to embrace the sincerity of the Gospel, have been cast back, and profess that therefore they abhor such people, because they observe their disobedience against human government, either through indiscretion, or nice scruples, or perverse willfulness.

The use may be to reprove the carelessness of many Christians this way, and that for divers offenses: as first, for sluggishness, in not studying the Laws of the Countries where they live. Some Christians have a secret jealousy against the Laws of men, and do in heart think meanly of them; and unless the equity of the Law stare them in the face, they do, without any further consideration, securely cast aside the care of it, and rush into the breach of it. Secondly, divers Christians do much sin against the holy desire and direction of the Apostles, in the intemperancy of their words, when in ordinary discourse they speak with much scorn of the observation of the Laws of men, which they understand 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 lives.

Doct. 3. We may hence note, that it is necessary for Ministers often to teach their hearers their duty to Magistrates, & to show the power that Princes have to make Laws to govern them by. And this is fit to be noted, because of the strange weakness and perverseness 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 speak out of flattery or willfulness, or the like corruption of conscience. I speak not now of such Ministers as plead the rights of Princes only for their own ends, or in such a manner as they discover an apparent hatred of godliness it self (for these are worthy to be blamed;) but even of such Ministers as prove the rights of Christian Princes with compassion, and love, and meekness, without provoking or reviling terms: even these, I say, are mistrusted and censured▪ though we hear and see in other Scriptures, that they are bound to prove and defend the authority of the Magistrate in anything wherein it is unjustly questioned.

Doct. 4. It is necessary we should first be taught our duty to God, and those things that concern 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 again to respect his glory, and obedience to him in the first and chief place.

Secondly, in respect of ourselves and our own profit, we must study God's Laws as well as the Laws of men; yea, with our first and chief cares, and accordingly yield obedience: because though by keeping the Laws of men we may live quietly and safely, and with much reputation, yet all this will not protect us against the breach of God's 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 God's Word makes men obey, not for fear or custom, but for conscience sake, and for fear of God's displeasure. And besides, it makes men humble and charitable: humble not to think themselves too good to obey; and charitable, in not suspecting the meaning of Princes further than they must needs. And it restrains the excessive proneness of men's natures, that are (without Religion) apt to speak evil of those that are in authority; and chiefly, because true Religion will make men pray heartily to God for their Governors: and God himself doth spare, or bless them the rather, for the prayers of the righteous.

The use should be to inform and teach all sorts of men to take heed of separating what God hath joined 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 do it) & not to give to Caesar what is due to Caesar. The respect of God's Laws should make us more careful to observe man's Laws. And contrariwise, it is a fearful case that many live in, that think 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 be much troubled if the Magistrate should be 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 Laws of God; or would have men so rest in observing the just Laws of men, as not to be so forward and busy about the duties of Religion.

Further, a question may be here asked, Why the duty of Magistrates is not here set down, as well as the duties of Subjects? I answer, that in those times of the Apostles, the Magistrates were without; so far from being Christians, that they did, for the most part, persecute that way: and therefore they do avoid meddling, or undertaking to teach them that would not learn, but rather be incensed against such Teachers. Besides, if this and other Scriptures of the New Testament be marked, we shall find, that the duty of Inferiors is both more often, and more fully taught, than the duty of Superiors: for in that new and tender world, great care was to be had, that, under pretence of Religion, civil 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 have Inferiors too skillful in the duty of Superiors, that they might first learn to show duty, before they called for duty from their Superiors. 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 Superiors is used but as a glass by the Inferiors, to pry into the faults of those that rule them; and so grow careless, and willfully stubborn, under pretence of the faults of their Superiors. But someone might say, that by this means, if the Magistrates did turn Christians, they were left without rules of direction, and so they should not know what to do.

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

Submit. ]

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

First, the proposition of Doctrine, in these words; Submit yourselves to every ordinance of man for the Lord's sake.

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

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

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

Fifthly, the conclusion, Vers. 17.

In the Proposition consider,

• 1 The duty to be done: Submit.
• 2 The persons must do it: yourselves.
• 3 The things to which they must be subject: Ordinances : where is a double extent, ( viz ) to every ordinance, & though they be ordinances of men.
• 4 The manner or motive, For the Lord's 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. John. 19.11. Rom. 13.1, 4, 6.

Object. The Devil is said to be the Prince of this world, and he claimeth all the kingdoms of the earth, John. 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 speaks like himself, that is, like the father of lies, when he claims all the kingdoms of the earth: for no part of the world is his, because The earth is the Lord's, and all that therein is.

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

Sol. He was not angry with them for desiring Governors, for they had Governors before sent of God, and the very King they had afterward, God gave them him, Hos. 13.8. but he 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 been such a King to them so many years. 2 Men must be subject, because God hath taken men's 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 be 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 public peace and quietness, and protection by the help of the power of the Magistrate: And for matters of Religion, earthly Common-wealths are as it were Inns 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 six things: the first is, obedience to their laws and commandments, Tit. 3.1. The second is honor; Rom. 13.7. for they are principalities and powers: as the Angels shine in heaven, so do Princes on earth. Yea, they are called gods: and so in two respects; first, as they are God's Deputies and Viceroys: God executes a part of his Kingdom by Kings. Secondly, as they bear the image of God, and his authority and sovereignty. Now we must perform this honor by reverence, and by fear of them, and by judging the best of them and their actions, without conceiving suspicions of them, or receiving evil reports against them, or daring to speak evil of those dignities and Rulers of the people : and by all thankfulness for the good we receive by them, acknowledging to the full all their praises. The third is loyalty, by which we resolve and endeavor to the uttermost of our powers, to maintain and preserve the persons, rights, prerogatives, crowns and dignities of Princes. If we must lay down 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, we must make supplications for God's blessing upon them, and deprecations for the removing evils from them: and if they should sin, and God be wroth with them, we should stand up in the gap, and make intercession for them, and we should give thanks for all the mercies the Lord shows unto them, 2 Tim. 2.1. The fifth is maintenance: tribute must be paid, Rom. 13.7. Christ himself 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 been the vengeance of God upon Traitors; the earth swallowed up Corah, Dathan, and Abiram for their rebellion: Absalom was hanged up by the hair between heaven and earth, as unworthy both of heaven and earth. The words of our Savior Christ are in an high degree true in this case, He 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 evil reports and speaking evil with too frequent intemperancy, grudging at the payment of tribute and taxations, evil surmises of the actions of Princes, and the aptness • o f • vour themselves in the liberty of doubting, concerning obedience to them in things indifferent.

Thirdly, all good Christians should be persuaded to make conscience of this submission, and to that end they should be at the pains to study this Doctrine, and withal pray to God to direct them and keep them in his fear 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 yourselves : that is, yield obedience uncompelled, do it of yourselves, stay not till you be forced to do it: and so the Apostle should thereby import, that our submission even to men should be performed willingly, and so we should willingly and cheerfully obey their laws, honor and defend their persons, pray for them to God, yield them tribute; yea, we should without murmuring submit ourselves to their punishments, yea, cheerfully bear their injuries; and so it removes grudging and force from our submission. But I rather understand the words to note the matter to be submitted, and that is ourselves; not our goods only for tribute or custom, but our persons also must be at the Princes service; our very bodies must be submitted both to do the labor tha • belongs to the beating of any office for the public good, and to the enduring of any punishment, by the laws to be inflicted upon the body; and to the employing of the body and life in defense of the true Religion, and of the King • person, law and desire, in war 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 business of war; for,

First, It was Christ's main intendment to form a spiritual Kingdom to God: he left the state of earthly Kingdoms to the condition they were in before.

Secondly, when the Apostles do in the general require the submission of Christians to their Magistrates, without exception of their obedience in war or otherwise, it is manifest that they leave them to the laws of nature, and the laws of God before.

Thirdly, even in the New Testament this is implied by John the Baptist 's answer to the soldiers, Luk. 3.14. and the praises of those worthy warriors, Heb. 11.33, 34 (In which place also is a manifest proof 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 only a sword of justice upon malefactors in his own land, but of revenge on the enemies of God, or the Church, or Common-wealth abroad. And for that saying of our Savior 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 Pastor of souls, Put up again thy sword into his place. That material sword was not for him to use.

Thirdly, note, that it is indefinitely propounded▪ Your selves ; that is, all of all sorts, no man can be 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 be subject to secular Princes. The Papists deny it: but we affirm it, and have reason so to do. First, because the precept is general without exception. Secondly, because the Apostle saith, Rom. 13.1. that Every soul must be subject: and therefore if Church-men have souls, they must be subject to the higher Powers. Thirdly, because Princes have executed their authority over C • urch-men, whereof we have manifest examples in the Word: as, David appointed the orders and offices of the Levites. Solomon put down Abiathar from the Priest-hood. Josiah burned the very bones of the Priests upon their Altars, and also purged the Temple, and restored the Passover. Christ himself was subject to the authority of Princes: he gave tribute, and appeared at their Tribunal. Paul was subject, and appeared before the Magistrates, and used their power when he appealed to Caesar, 3. Thes. 2. Fourthly, there is manifest reason for it: for if Church-men be citizens or members of the Common-wealth, then they must be subject to the Rulers and Laws of the Common-wealth. Fifthly, the doctrine of the purest times since the Apostles, is agreeable hereunto: for Chrysostom upon the thirteenth to the Romans, avouches it, that Priests and Monks, yea, Apostles, Evangelists, and Prophets, must be subject to secular Powers. And Bernard reasons out of that place th • s: If every soul must be subject, then yours also that are Churchmen: who hath ex • epted you from this All? If any man go about to except you, he goes about to deceive you. And Pope Gregory acknowledgeth the Emperor Maurice as Lord of him and the Clergy.

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

Ans. The ecclesiastical government is superior to the secular government, and it is inferior to it: it is superior, in respect of the rule over themselves in the things of the kingdom of heaven, by means appointed of Christ, viz. the Word and Sacraments, &c. but it is inferior, in respect of civil subjection in the obedience or submission that concerns body and goods. The Prince must be subject to the Church in matters of faith and godliness; and the Church subject to the Prince in matters of this life, and civil subjection. How far Princes have power in cases ecclesiastical, will be shown afterwards.

They object, that divers Councils do except the Clergy from the Barre and Tribunal of Princes; and divers Popes have discharged the Clergy of such subjection.

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

They object again, and say, that it is absurd the sheep should rule and judge the shepherd: Princes are but sheep, and Priests are the shepherds.

Answ. Magistrates are not sheep in all things, but in spiritual things, in matters of faith; and so Ministers are shepherds to feed their souls: but in civil things, the Magistrate is the shepherd, and the Clergy-men sheep, because citizens or subjects.

But they say, that Clergy-men are freed by privilege from the Emperors, and by the Laws of the Empire.

Ans. If that be so, then their privilege is, Iure humano, not divixo. Secondly, they plead a false privilege: for in things in question they were never privileged; that is, in matter of obedience to the Law, or in matter of punishment in things criminal. Thirdly, if it were so, then they are subject to Princes: for he that grants a privilege, is greater than he to whom it is granted. But the last and best answer is, that Princes can grant no such privilege. Can a father free his son that he shall not honor him? or a husband free his wife that she shall not be subject to him? No more can a Prince free his subjects from obedience or subjection, because the subject is tied by the Law of nature and by God's Law, which Princes cannot undo.

Thus of the third point.

Fourthly, when he saith, Submit yourselves, 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 own, but God's, 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 Caesar's, 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 Laws of Magistrates. It is not easy to tell how to restrain the text to either of these; for both are true, and the former included in the latter, and the latter implied in the former: and therefore I purpose to handle the words according to the sense in both respects.

First then, we must be subject to every ordinance of man; that is, to all sorts of Magistrates. And the Apostle seemeth to expound it when he saith, Whether it be to the King, or to the governors, as importing that they were the ordinances he spake of before. Now concerning Magistrates as they are here entreated 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 choice of the kind of Magistrates hath been for the most part left unto men: for God hath not tied all nations to a kind 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 Earls, or the like. Fourthly, because in the New Testament Christ did not at all employ himself in settling any order for the corporal government of his Church in this world, it being specially his intent for the raising of his spiritual kingdom, and the ordering of the government that concerned the souls of men and their full subjection. Only we must take heed of one sin here, and that is, that we conceive not the Magistrates are man's ordinance, as if man appointed or ordained, or invented them, for that is contrary to express Scripture, that calls all those earthly powers God's 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 me.

Sol. God disclaims not the ordinance: for he himself had appointed Jeroboam to be King (of whom the Prophet speaketh;) but he disclaims the manner or the choice of him as it was done by the Prophet, which chose him in a mutiny, and without respect to God's will.

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

Ans. The words are, Nimrod was a mighty hunter before the Lord. Now these word • have been interpreted either properly thus: He was a hunter of beasts before the Lord, that is, which beasts he would sacrifice before the Lord; or meta • horically, that he was the first that set up Monarchies of the thralldom, appointing Laws and a form of Government: and this he did by instinct from God, for the protection of the Church and Common-wealth, against the injuries of those that dwelt near them.

Secondly, say that he 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 oppress men by manifest violence openly, shaking off all fear even of God himself; yet it follows not, that his power was not of God: the manner of getting it was evil, but the power was good.

Thirdly, it will not follow that Magistracy is evil, 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 Joseph into Egypt, and the Kingdom of Saul, and Jeroboam, &c. should be evil, 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 he were of that kind of Governors; for there was a hunter both Ecclesiastical and Civil before; yea and there were Cities in the world before, therefore there must needs be government and Governors: Cain built a City, yea and God himself ordained Magistracy after the flood, when he said: By man shall his blood be shed, Genes. 9.6. In short, Nimrod was the author of the Babylonicall tyrannical Monarchy ; not the author of the Magistracy, or civil authority over others.

Object. Many Kingdoms and Officers are gotten by evil means.

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

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

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

To conclude, the Magistracy is the ordinance of men subjectively, as it is enjoyed or borne by men; and objectively, as it is employed amongst men, and in respect of the end, as it is for the good of men. But the true word Creation or Ordinance shows it is God's work, or institution, or appointment.

Secondly, it is to be noted, that we are bound to submit ourselves to the ordinances, that is, to the office, or calling, or authority: he 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 again, we must not consider the person, but the ordinance, or calling it self.

Thirdly, we must submit ourselves to their ordinances, that is, to all sorts of Magistrates. Now all Magistrates may be distinguished, either in respect of 1 Jurisdiction, 2 or Religion, 3 or Objects, 4 or Affaires, 5 or Office, 6 or Adjuncts, 7 or Dignity. First, in respect of Jurisdiction: some are superior, that they have none above them but God; as Emperor, King, Dictator, Senate, &c. or inferior, which is appointed by the superior; as are all inferior Governors and Officers. Secondly, in respect of Religion ; some are believers, as David : some infidels, and so are either such as persecute Religion, as Herod, Julian ; or tolerate it, as Trajane. Thirdly, in respect of Objects, some are Togati, Governors; some are Armati, Marshall men. Fourthly, in respect of Business, some are Counselors, some Senators, some Judges, &c. Fifthly, in respect of Office, some are 〈 in non-Latin alphabet 〉 . Law-givers; some are 〈 in non-Latin alphabet 〉 , Law-keepers, as Justices and the like. Sixthly, in respect of Adjuncts, some are lawful and just, and good Magistrates, who come by their power by lawful election or succession, and do exercise it well: others are are unlawful or bad Magistrates, as having (in respect of the manner) attained their places by unlawful means, or do exercise their authority with cruelty or partiality, or the like. Seventhly, in respect of Dignity: some have dignity and not authority; as such as enjoy the titles of Dukes, Earls, Lord's, Knights, Esquires, or Gentlemen: some have dignity and authority also, as such of any of the former kind, or the like, as are likewise called to any office of rule and gove • nment, or service. Now we must be subject not alone to the King or Superior, but to governors under them, as the Text shows. 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 virtuous, and loving Princes, which the word here translated Ordinance, imports: for it signifies creation. And so Magistracy 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 honor and authority, that have no worthiness, or fitness, or stuff in them, more than he would have to rule or furnish it self: even to such Magistrates also must we submit. Only for the last distinction, there is a difference for such as excel only for titles of dignity, and have not authority: we must reverence and show as civil respect unto them, as belongs to their places: but we are not bound to submit ourselves to them by way of obedience; for that is due only to such as have authority as well as dignity.

Thus of subjection to Magistrates: subjection to the laws of Magistrates follows.

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

First, that we must subject ourselves to such laws and ordinances as men that are in authority do make: we are bound to this subjection, even to men's laws: that we are bound, the very words of the Text prove: howsoever, or in what respect we are bound, is to be distinctly considered. For man's laws do not bind as God's laws do: for God's laws do bind not only the outward man, but the inward man also, even the very consciences more distinctly and particularly. The laws of men bind only the outward man properly: for God reserveth the conscience of man only to his own command. Now whereas the Apostle saith, Rom. 13.5. We must obey Magistrates not only for fear, but for conscience, it is thus to be understood: First, that men are not only driven to obedience of Magistrates for fear of punishment, but even by their own conscience, ever testifying that they ought to obey them. Secondly, that the conscience is bound to obey Magistrates by the virtue of God's Commandment, that requires this obedience of men, not simply in respect of the laws of men.

Secondly, that we are bound to obey every ordinance of man, that is, all sorts of laws 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 what 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 do command, we are not bound to obey. For every 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 Christian, and to the fundamental laws of the Kingdom as he is a Prince or Magistrate: so that he must make no laws or ordinances against any of these Laws, especially he may command nothing forbidden in God's Word, nor forbid anything that is commanded in God's Word: some instances will be given afterwards.

For the second. In what things they may make laws, there is no question in these cases I now maintain: as if they make laws in mere civil things for the good of the Common-wealth, there is no doubt but we must obey: the express words of the Text require our submission; and so i • they make laws to enjoin their subjection to do such things as are commanded by God in Scripture, or to forbid the doing of such things as are expressly 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 civil things, if men's laws be in some sort injurious, as in matter of men's goods. A Prince makes laws to lay too heavy taxations upon the subject, yet the subject must submit: and therefore the ten Tribes did sinfully to refuse Rehoboam, and rebel against him for that reason. If any object that Naboth did not yield to Ahab when he desired his Vineyard; I answer first, that some difference must be put between the occasions of Princes, I mean their desires, and their laws: the inordinate desires of Princes are not always necessary to be fulfilled. Secondly, Naboth was tied by the Law of God to keep his inheritance: for God had tied every man to keep his ancient inheritance, and to marry within his Tribe, that so it might be clearly manifest of what stock 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-affairs, and about Church-men, therefore I will here proceed distinctly, and show first what they cannot do about Religion, and then what they may do.

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

First, the civil 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 Jeroboam and Uzziah herein was punished, 1 Kings 13. 2 Chron. 26.

Secondly, he hath no power to make laws that shall bind men to believe his devices, as matters of faith and doctrine: for these things depend upon the will of God, not of Princes.

Thirdly, he hath not power to bring in any idolatrous service into the Church, as a part of God's worship, Isaiah 29.13. Mat. 15.19. And therefore Jeroboam 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, he hath no power to set up a Ministry in the Church, that for the substance of the calling was not instituted by Christ, Ephes. 4.11, 12. Heb. 5.5. All Ministers of the Gospel have their mission from Christ.

Thus of what they cannot do: what they can and ought to do follows. For it is certain, that in many things the Magistrates authority may and ought to be extended in spiritual 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 only a civil good, done civilly; but done spiritually, a spiritual good, which is the greatest good of the Subject, and therefore to be most sought for by the Prince. And as in respect of their civil good he must provide that justice may flourish in the Common-wealth: so in respect of their spiritual good, he must provide that Religion may flourish in the Church: and to this end,

First, he may and ought by his laws to enjoin 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 ordain 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 laws and order, that the Word of God may be sincerely and purely taught, and the Sacraments rightly administered, and the censures of the Church executed according to the Word.

Fourthly, he may and ought by his laws to forbid, and accordingly to punish blasphemies, heresies, idolatry, sacrilege, and the like.

Now that the godly Princes have had power in these and the like cases about Religion is plain: Moses by the appointment of God gave order to Aaron and the people in the business of Religion: Joshua appoints circumcision, Josh. 5. proclaims the law of God, Josh. 8. renews the covenant with God, Josh. 24. David disposeth of the officers about the Tabernacle, 1 Chro. 23. and brings home the Ark, 2 King. 6. Solomon dedicated the Temple: Asa the King made such a law as this, that whosoever would not seek the God of Israel should die: Hezekiah brake down 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 clean, 2 Chron. • 0. Josiah destroyed the Idols, sent his Princes to see to the restoring of the House of God, appointed the Priests to their Ministries 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. Solomon deposed Abiathar: Jehoshaphat 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 bind the Subjects about the worship of God?

Ans. The Magistrate may and ought to determine the circumstances of God's worship, which are not determined in the Word: he may not appoint anymore duties as a worship to God, but as a keeper of the first Table. He may give order for the circumstances in or about the doing of religious duties in the Church: as, he may appoint the time, place, and outward form of prayer, administration of the Sacraments, fasting, alms, 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 God's worship are of two sorts: some differ not from the worship it self, but are things that God especially looketh at in his worship, such 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 only by God: who only can give what he requires; and of this sort whatsoever is not commanded, is forbidden: no man may add, or take away, or change in these things. The second sort are not all of a kind neither. 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 administered, &c. and these also must be instituted of God only: 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 public edification be not hindered or violated.

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

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

First, some are impious and contrary to the Word of God in their own nature; such as are, The invocation of Saints, 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, monastical vows, worship of relics, 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 spoil all, and therefore may not be brought in by any authority.

Secondly, other inventions of men there are that concern only things that in their own 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 subjects may offend in obeying. And therefore I distinguish thus: If the Magistrate command things indifferent in their own nature to be used, and profess that he requires them with opinion of worship, holiness, or merit, or necessity to salvation, then the Magistrate sins in so commanding, and the subject sins in obeying: but if the Magistrate command things to be used which in their own nature are indifferent, and profess to disclaim the opinion of holiness, worship, merit, or necessity, then it is lawful to obey his commandments in such cases. So then, traditions brought in with an opinion of necessity, &c. are unlawful: but traditions brought in for order and decorum, are lawful, 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 customs in the time of God's worship, why may not the Magistrate do 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 wear in the time of God's worship? If subjects may of their own heads appoint a feast of their own making, at the time of God's feast, as they did their love-feasts in the Primitive Church, and withal appointed the action or gesture of kiss • ng 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 private man may use things indifferent of his own head, why may he not use them which the Magistrate commands, and when he commands him? and if he may refuse to use some things only because of his own will, why may he not refuse them when the Magistrate forbiddeth him?

But that this point may be more clear, I will set down a Catalogue of inventions of men used for religious ends and uses, without any commandment of God, and that both before the Law, and under the Law, and under the Gospel.

First, before the Law we read of these things.

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

Jacob's pillar 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 half, Ios. 22.10. and 27.30.

David's dancing and playing on all sorts of instruments and songs before the Ark, 1 Chron. 13.8. and 15.16. and 2 Sam. 6.14.

David's wearing of a linen Ephod, the garment of the Levites, 1 Chr. 15.27.

David's 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.

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

Hezekiah kept the Passover at a time not appointed by the Law, and the people kept it seven days longer, 2 Chron. 30.2, 3, 27.

About the celebration of the Passover it is manifest, that the godly Jews brought in of their own heads,

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

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

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

The Jews had everywhere Synagogues which were not commanded by the Law, Luk. 7.5.

Mardocheus appointed the feasts of Pur or lots.

Judas Maccabeus appointed the feast of Tabernacles, which our Savior graced with his presence.

Thirdly, under the Gospel.

Our Savior Christ approved the gesture of sitting, and the Cup at the Passover, 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 women's coverings, 1 Cor. 11.
• The Love-feasts.
• The holy kiss.

Quest. But here might someone say, Things indifferent in their own 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 unlawful?

Ans. Things inconvenient, even in matters of Religion, may be commanded in some cases: as when it is to redeem a far worse inconvenience. For of two evils of punishments, the Magistrate may take the less, 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 Apostles may use the inconvenient Jewish ceremonies, then the Apostles may enjoin for a time the use of inconvenient ceremonies: as they did make ordinances about things which yet they called burdens, Acts 16. And Moses may make an ordinance about the use of a bill of divorcement, which yet was a grievous inconvenience to redeem a worse inconvenience. But if Magistrates do appoint inconvenient things, and burden 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 we cannot be freed from our subjection laid upon us by God, except it appear to us, that they command not only an inconvenience, but a sin, as all sound Divines confess.

But that this point may be distinctly understood, let us survey the inconveniences amongst us usually pretended, and then inquire 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,

First, if there be no necessary use of them.

Secondly, if they swerve from some pattern may be had of such things in Scripture.

Thirdly, if they be things have been 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 shadows, and yet they were used by the Apostles.

For the second; in ceremonial and circumstantial things, it is not always a sin to swerve from examples in Scripture. It doth not follow that Christ did sit at the Lord's Supper, and therefore it is unlawful to kneel: For I can show that godly men have swerved from the show of patterns, that did serve to bind stronglier than that example, or such like can do. As for example: The godly Jews did sit at the Sacrament, when yet the gesture imported in the Law was standing. And this sitting at the Passover was manifestly an invention of man: For it was nowhere commanded. Yea and the Christians that now object the example of Christ in the gesture, yet do 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, only by Ministers, not by women, &c. nor in the matter of gesture in other things, as, that he sat & prayed: and yet none of them pleads that it is necessary for our imitation. And further it may clearly be shown, that the commandment of God about circumstantial and ceremonial things, might in some cases be transgressed without sin: which shows that those precepts did never in God's intendment bind the conscience absolutely, as moral precepts in things substantial did. As that every man should be circumcised the eighth day, was God's commandment: yet the children of Israel were not circumcised for forty years in the wilderness, Joshua 5.5, 6, 7, 9. The law was, that None should eat of the show-bread but the Priests: yet David did eat and was blameless, Mat. 12. • . The Priests in the Temple did work or profane the Sabbath, as it is translated, Mat. 12.5. and yet were innocent. It was the law that None must sacrifice anywhere, but on the one and only Altar of the Lord: yet Solomon sacrificed on another altar, for the reason mentioned in that Text, 2 Chron. 7.7. 1 Kings 8.64. In Hezekiah his time they kept the Passover neither at the time, nor in the ceremonial manner, as was required in the Law; and yet they sinned not, 2 Chron. 30.2, 3, 17, 18, 19, 20, 23, 27. To abstain from meats sacrificed to idols, was enjoined by the Apostles, Acts 15. and yet that did restrain Christian liberty, being a thing indifferent: and afterward to eat meat sacrificed to idols, swerved from the pattern of that ordinance.

For the third. It is also manifest, that things that were abused to superstition and idolatry, had notwithstanding a lawful use when their abuse was removed from them. As for instance: The Jewish ceremonies, especially Circumcision, were notoriously abused by the perverse Jews, who held very corrupt opinions about them; and yet the Apostle Paul did not make any doubt to use 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. Besides, it is manifest, our Temples, Bells, Chalices, and such like, have been abused by idolaters, and yet there is not any question made of the lawful use of them by Divines on either side.

That this point may be a little more understood, we must confess that in the time of Moses Law, whatsoever thing had been upon or about the idol, was infected and made unclean by the idol: but withal we must understand that the idol, 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, we must now know, that the idol is nothing, and can infect nothing of it self out of the idolaters use; and so, that those laws about pollution of idols are ceased: for the Apostle Paul shows that the very meat that was sacrificed to idols or devils, out of the idols temple, was not polluted, but was lawful to be used. It was not near an execrable thing, as was the Babylonish garment in the time of the Law in Achan's possession. Jacob 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 lawful, 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 kiss: and so had all the Jewish ceremonies.

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

First, that the angering or bare displeasing of other men, is not the offense or scandal condemned in Scripture, as not only the words in the Original show, but all sound Divines grant. A scandal is a stumbling block, that occasions a man to fall from grace in the profession of it, into sin or error.

Secondly, that to give offense by doing anything which is simply evil in it self (as David did by his adultery and murder) this is out of all question abominable.

Thirdly, that the offense of Aliens is to be regarded, that is, we must not do anything by which men that are not yet converted, may be hardened from the liking of Religion: and so offense must not be given either to the Jew, or to the Grecian, 1 Cor. 10.31.

Fourthly, that when the authority of the Magistrate or Church hath determined concerning the use of things indifferent, we are not now left free, nor are bound to look at the scandal of particular persons; but must make conscience of it, that we offend not the Church, by working a greater hu • t or loss 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 seem to be contentious, we have no such custom, nor the Church of God, 1 Cor. 11.16. And we are bound in this Text of the Apostle Peter, to obey the human ordinances of men in authority; from which obligation other men's offense cannot free us. And the Apostle chargeth us to look to it, that we offend not the Church in prescribed ordinances,and that we be careful not to offend private men in free ceremonies.

Fifthly, that where ceremonies are left free and indifferent, and have no commandment to restrain their use, or enjoin it, there are men to redeem the offense of their brethren with no other price, than the loss of liberty in things indifferent. The Apostle Paul faith rather than he will offend his brother, he will never eat flesh while he liveth, 1 Cor. 10.8.13. He doth not say, He will never preach the Gospel while he liveth, or never receive the Sacraments while he liveth: a necessity lay upon him to preach the Gospel, and to yield to the use of all lawful things to get his liberty, whosoever be offended.

Sixthly, that where the person that takes offense is willfully ignorant, and by all means avoids instruction, and will not have the patience to be taught, such offense is not to be regarded. Thus our Savior 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, John 6.52.

Seventhly, the like is to be said of such persons as take offense out of envy or malice, as the man in the Parable that envied Christ's bounty, or the Pharisees that out of malice were offended at Christ, Mat. 20.15. Mat. 15.14. 1 Pet. 2.8.

Eighthly, that in things that have proved scandalous, yet we are not bound to lose our liberty, till the weak brother declare his offense. Meat sacrificed to idols was offensive to many in all countries, yet the Apostles rule is, Eat, and make no question, unless one say, This is meat sacrificed to idols, 1 Cor. 10.25, 28.

Thus of the five things that make things indifferent to become inconvenient, and yet not unlawful. I might add some other things; as that a man may practice and use such ceremonies for the advancing of the substantial part of God's worship, as he himself hath everywhere preached against, Acts 22.21. and in some cases hath refused to do, Gal. 2.5, 24. Again, that such inconvenient ceremonies may be imposed upon such persons and Churches as never received them before, Acts 15.19, 38. and 21.25.

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

Ans. A great difference is to be put between things commanded by Magistrates, concerning the lawfulness of which was doubt, and such things concerning which the Subject is assured, that they are unlawful. It is clear, that if I know the Magistrate commands a thing unlawful, I must not do it, because in that case I am bound to obey God, and not men: but suspicion or doubting of the lawfulness of things, is no discharge for obedience. It is true, that in things indifferent, which I may do or not do, I must be fully persuaded; and whatsoever is not of faith is sin: but I suppose, that the Inferior is not discharged from his obedience in any case, but when he knows the Magistrate commands a sin. Infinite confusion would follow in the family, and Common-wealth, and Churches, if the conjectures and suspicions of the Inferiors might warrant their refusal of subjection.

Secondly, though I must in things unlawful refuse to obey, yet I must look to the manner of refusal: I must take heed that I be not guilty of that sin of speaking evil of dignities, 2 Pet. 2. Jude 8. Which prohibition was given them when the Magistrates were wicked men, and did command unlawful things.

Thus of the doctrine and explication of these things that concern man's ordinances, and their authority in the extent of them. The uses follow.

Use. The use may be for reproof; and so both of those that offend in the excess, and of those that offend in the defect.

First, some men attribute too much to the ordinances of men, and that divers ways: as when they account men's ordinances (in the observation of them) to be a worship to God, or to be meritorious, or to be necessary to salvation, or in themselves simply to bind consciences: and also when more care is had for the keeping of men's ordinances than of God's Commandments: or when God's service is hindered, or transgressed, or neglected for men's traditions.

Secondly, some men offend in the defect: as,

1. Such Christians as deny obedience to the ordinances of men in the indifferent or only inconvenient things.

2. Such Christians as in the manner show no scruple, nor fear, nor trouble of mind for breaking God's express Law, in requiring obedience to Magistrates, while they are ignorant whether it be a sin or no to obey; and yet on the other side are extremely fearful and troubled in themselves, to vary from the advice or example of such men as they account godly, or fathers to them or others in Religion, and so are more fearful to break men's traditions than God's Commandments. Tradition is ill, as well when it comes from good men, as when it comes from bad men.

3. The Jesuits, that maintain that horrid doctrine of deposing, or murthering of Princes; so far are they from obeying them. Persons rather to be confuted by strokes than by arguments, as men that offend not only against the Laws of God, but the Laws 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 follows.

For the Lord's sake. ]

These words do import both the cause and the manner of submission: they must submit for the Lord's 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, God's and men's Magistrates were ordained of God, and therefore for his sake that set them up we should obey them. Secondly, God's Commandments: God hath required our submission, and therefore for the respect of the duty we owe to God, we should obey them. Thirdly, God's Image: Magistrates are little God's in the world, they resemble God's sovereignty, or Majesty, and therefore because they are like God, we should obey them even for so much of the similitude of God as we may behold in them or their authority. Fourthly, God's mercies: we are infinitely bound unto God, and therefore for his sake, even for the love we bear to him we should do this which he requireth. Fifthly, God's glory: God shall get much honor, and his religion will be well spoken of, if Christians live obediently: and contrariwise, if Christians be not obedient, God may be much dishonored thereby, and great storms of affliction may be brought upon the Church by the wrath of Princes. Sixthly, the judgments of God, because they must give account to God for their behavior toward Magistrates, as well as for their behavior towards God himself.

Secondly, these words may note the manner of obedience: we must obey Princes for God's sake: not only for conscience sake, but even as if we did obey God himself, and with a due respect unto God; and so it may make also a limitation. We must so obey man, as we still have respect unto God, so as nothing be done against the Word or pleasure of God.

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

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

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

Thi • dly, though our subjection should be to our loss, or discredit, or danger, or hurt any way; yet for the Lord's sake we should do it. There is motive enough in God, though there were not worthiness in the Magistrate, or recompense to us.

Again, it serves to show the hatefulness 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 himself, this is 〈 in non-Latin alphabet 〉 : and God will certainly be a revenger of this disobedience, it being his own cause as well as the Magistrates.

Besides, it serves to inform us concerning the admirable power and wisdom of God, in effecting the subjection of man, to authority of Magistrates. All men naturally affect to excel, and like not superiority in other men. And besides, it is needful that one man should govern and keep 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 fear to rebel or disobey, even for fear of God himself 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 natural conscience keeps under natural 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 obeys for the mere love he bears to God,and the wicked only for fear of vengeance from God: so both obey for an higher reason than the respect of Princes themselves, even for the Lord's sake: the one for the love of God and the care of his glory, the other for fear of his punishments and judgments.

Lastly, it shows 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 follow • .

The Apostle labors to clear this doctrine from divers scruples might be conceived by Christians, whether they arise from the diversity of the sorts of Magistrates, or from their sovereignty. For the sorts; he shows they must obey Magistrates of all sorts, both superior and inferior; the highest and those which are subordinate to them, both Kings and Governors also for their sovereignty. He teacheth them to observe the supremacy of Kings and Monarchs.

In general, we may learn from the Apostles care, to prevent mistaking herein, that he accounts it a pernicious thing to err about the authority of Princes and their Gover • ours. And experience shows it to be pernicious sometimes to the persons of Kings, who are often by treason murdered upon wicked and erroneous grounds; and sometimes to the subjects, who draw upon themselves not only fearful sins, but miserable punishment also, by erring herein: sometimes it is pernicious to religion it self, and religious causes, giving not only scandal, but procuring desolation in the Churches through errors, sometimes on the left hand, and sometimes on the right hand.

Whether to the King. ]

It may be questioned, whom the Apostle means by the word King? Such as understand the Epistle to be written to the Jews, may perhaps conceive that the Kings that ruled by deputation in Judea should be meant, such as were Herod and Agrippa. But in as much as the Jews were scattered thorough the Provinces, and those provincial Jews 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 Jews and Gentiles; therefore by the King he meant Caesar. And then a more scruple ariseth, for the Romans hated the name of a King, and Caesar was an Emperor: to which divers things may be answered.

First, that though the present Governor was an Emperor, 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 concern 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 he writ, did familiarly use the word which we translate King.

Thirdly, the Apostle might have respect unto the signification of the word, as unto a word which was most effectual to note the highest dignity 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 majestical and honorable: for the term of Emperor, in the signification of it, may agree to any subordinate ruler, who governs or commands other men.

Fourthly, it may be that the Apostle, knowing the hypocrisy of those Emperors (who only 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 term. Where by the way we may note, how hateful hypocrisy is to God, and how vain it is. God will unmaske even Kings, if they d • ssemble with him: He that trieth the hearts and reins judgeth according to truth, and will not be deceived 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 bear with dissimulation in Kings, much less will he bear it in meaner men: he hates hypocrisy and feigned pretences, and painted shows wheresoever he finds it, which should teach us all to labor for a plain 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 falls out usually, that such as use dissembling are perpetually suspected (all their fair pretences notwithstanding) as those Caesar's were.

Lastly, the Apostle may name Kings, to prevent rebellion in the subjects, which either should fear 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 hateful soever naturally that kind of government did seem unto them.

It may be that the Apostle mentioneth Kings, as the last kind of government; a Monarchy being in many respects the most excellent form of government, as being such a form of government as comes nearest to the similitude of God, who is not only 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 natural. But I let this pass 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 term.

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

First, the original of Kings.

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

Thirdly, the indefinite manner of propounding the term, showing 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, at length to subject themselves to this government of Kings.

First, man by the instinct of God, and by the nature given him, tends to society. Of all creatures man is unaptest to live alone. Mans language shows that he was made to society: and man's disposition shows 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 kind of society was economical, as household society: where was first a society between man and wife; and thence by propagation grew the society to a full household, by the coming in of children and servants. And hence was the first form of government; where the father of the family was the Head and Ruler.

The second kind of society was a Village or Town, which contained in it the government of divers houses or families: and this was occasioned either by increase of posterity, or for prevention of harms, or out of necessity for supply of necessaries. At the first, a Village or Town contained (as is thought) only the several branches of the same family, that is, when men lived so long, such as were descended of their blood, and were ruled by the chief and first of their blood. 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 Fountain, and so importeth, 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 households: and so the Springs of water was one cause to bring men to this kind of society and dwelling together.

The third kind 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 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 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 appears in Genesis, There was a King of Sodom and Gomorrah: and so every of the other Cities had their different Kings.

Fourthly, 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 yielded obedience to one King.

Now the ends why human societies became subject to Kings and to superior Powers, were the Common-weal and the benefit of the people so united: for power was given to Kings, that so men might be protected in the practice of virtue, that peace might be preserved among the Inhabitants, that the common privileges might be maintained, that courses for raising of riches and trades might be held. Each man did look to his own wealth, but the King was to look to the Common-wealth.

And thus much of the Original of Kings. Their excellency above other men follows.

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

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

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

3. Because God hath communicated to Kings the image of his own Majesty, and printed in the natures of men a natural form of Kings, as the Vice-gerents to God himself.

4. Because a divine sentence is in the mouth of the King, as Solomon faith: their judgment is God's judgment: and God would have the people to believe that what they say in judgment, God himself saith it.

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

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

7. Because they have the treasure of honor: they give all the honor which is possessed by any of their subjects, and so do they all offices of honor 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 means.

And thus of their excellency.

Thirdly, it is to be noted that the word is set down indefinitely: and so it shows that this honor 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, Heretical or Orthodoxall, Caesar or Herod, young or old, virtuous or vicious.

Use. Fourthly, the use should be therefore from hence, to enforce upon our hearts an increase of care and conscience, in acknowledging the honor and right of Kings, and in loyal and sincere observance and obedience to their Laws. It should not seem grievous to men to be held under the yoke of obedience, and to be subject to others that are but men as well as themselves.

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

First, Kings have nothing but what they have received.

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

Thirdly, God hath charged Princes to be careful of their subjects: he hath given them laws though they be Kings.

Fourthly, Princes subjects are first bound to God: and therefore they are not tied to Princes in anything contrary to God's Word.

Fifthly, though the outward man be subjected to the power of Princes, yet their consciences are free: in spirit they are subject only 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 down himself, 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 immortal, 1 Tim. 1.12.

Eighthly, whereas thousands of subjects cannot attain to the sight of the King, nor obtain any particular suit from him, nor can the King provide for them in particular: yet may they go to God and Jesus Christ, who is King of righteousness and peace; they may get great suits in heaven, and shall be provided for in all needful things, Psal. 23.1. and 5.3. and 48.15. and 74.12. and 80.2. Isaiah 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 Kingdom better than all the kingdoms of the earth. The Princes of this world are but mortal Kings; but every godly man is a King immortal, he partakes the title of God himself. God is a King immortal by nature, and he is a King immortal 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 superior. [ 〈 in non-Latin alphabet 〉 ]

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

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

This supremacy of Kings gives them authority in all causes both ecclesia • ticall and civil, and over all persons, Church-men as well as Lay-men, as hath been 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 claim to have the right of supremacy above the Kings and Princes of the world. There are divers manifest arguments to overthrow the supremacy of the Pope.

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

Secondly • it is more to be noted, that Peter himself, 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 himself, that he directs Christians to acknowledge supremacy only as the right of Kings, yea and flatly forbids dominion in the Clergy, 1 Pet. 5.5.

Thirdly, our Savior Christ at large beats down this primacy, or supremacy in his Apostles and all Church-men, showing that they had not authority as the Kings of the earth had; it must not be so with them: and much less had they authority over the Kings of the earth, Matth. 20.25. Luke 22.25.

Fourthly, every soul must be subject to the higher powers. If every soul, then Church-men if they have souls must be subject, and therefore may not rule, Rom. 13.1.

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

Sixthly, it is made the express mark of that man of sin, that he lifts up himself above all that is called God, that is, above Magistrates, 2 Thess. 2.

This hath been the constant Doctrine of the ancient Fathers.

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

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

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

The express testimonies of Chrysostom and Bernard upon Rom. 1 3. have been quoted before, read Bernard. de consid. lib. 2. Capite 4. Hilar. ad Anx. Chrysost. homil. 42. in John. Ambrose in 2 Tim. 2.4.

Secondly, this should confirm every good subject to acknowledge and maintain the Kings supremacy, and willingly to bind himself thereunto by oath: For the oath of supremacy is the bond of this subjection, and this oath men must take without equivocation, mental evasion, or secret reservation; yea it should bind in them the same resolution was in Saint Bernard : who faith thus, If all the world would conspire against me, to make me complot anything against the Kings Majesty, yet I would fear God, and not dare to offend the King ordained of God.

Or unto governors. ]

By governors, he either means all other sorts of Magistracy besides a Monarchy, or else such Magistrates as in a Kingdom have commission from the King to hear and determine causes, or any way to rule and exercise any Laws of the King: and it is the Apostles meaning that Christians should be subject to all sorts of Magistrates, of what form or dignity soever, from the highest to the lowest, so as it should be no more lawful for them to disobey an inferior Magistrate, than to disobey the King: so far forth as the inferior Magistrate hath authority, and doth proceed according to his commission in lawful things. This point needs not to be further handled, having been entreated of in the general doctrine in submission to all Magistrates before.

Verse 14.

Or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well.

THe Apostle in this verse and the next confirmeth the exhortation, partly by reasons, and partly by answering an Objection: the reasons are in this verse and the next, and the prolepsis, verse 16.

The reasons may be referred to two heads; the one taken from the calling of Magistrates, verse 14. and the other from the will of God, verse 15. The calling of Magistrates is considered two ways: First, either in the author of it, and so they are sent of God. Secondly, or in respect of the end of it, which is partly the punishment of the wicked, and partly the praise of them that do well.

As they that are sent of him. ]

Of him, either may be referred to the King, or to the Lord: If it be referred to the King, then it shows that all inferior Magistrates receive all their authority from the King; they have no more authority than other subjects, but as it is bestowed upon them by the King: and withal it shows a secret in all well governed Monarchies, which is, that the King reserves the giving of honors and offices to himself, which more obligeth the Under-officers and Magistrates to him; and he is thereby the better acquainted with the State of the Kingdom. But I am rather of the mind of those Interpreters that refer it to the Lord. And so the sense and doctrine is, That both the Kings and the Governors are sent of God: it is God that prefers them, whatsoever the second causes be. Though election or succession seem to make a King, and Kings make Governors, yet have we been taught that none of these come to their places without the providence of God, Prov. 8.15. Now God keeps this business in his own hands to see to the calling of Magistrates, because of the service by them he can execute: For a great part of his Kingdom is managed by their deputation. By them God scourgeth the sins of the wicked, yea of the whole world, either by suffering them to be public miseries, or by guiding them to punish offenders by the sword of justice: and by them he many times brings many common blessings upon worlds of people, as the next words show.

Uses. The uses are divers, some particular, some general: In particular it should teach us,

First, by prayer to seek Magistrates of God: subjects might get great blessings of this kind, if they would pray hard for them. For God it is that sends Magistrates.

Secondly, with patience to bear the wrongs of evil Magistrates, seeing there is a hand of God in it.

Thirdly, with thankfulness to give the praise to God for good Magistrates, seeing it was he that sent them as a common blessing.

Fourth • y, in all suits about the lives, or duties, or successions of Magistrates to trust unto God: For though we know not where to be provided in earth, yet God can send one from heaven as it were. The word sent imports, that God can raise him up beyond expectation.

In general it should stir us up in all things done by outward means in this world, to strive for the skill to find out, and acknowledge God's hand and providence in it, seeing in these things which are apparently done by means for the most part, yet God's providence is in it.

Thus of the Author of their calling: the end follows.

For the punishment of evil doers. ]

Divers things may be noted from hence.

First, that in all Common-wealths in the world there will be evil doers: though there be a King and Governors, and God's Commandments lie hard upon men's consciences, yet there will be evil doers. And the point shows the horrible strength of the poison of natural corruption, which no Laws of God nor man, nor experience of evil, nor example can restrain or dry up: and withal it shows their folly and weakness that will forsake Christian assemblies for the wicked's sakes; whereas the Apostle improves, that even in Christian Common-wealths there will be this part of a Magistrates virtue to punish the evil doers, such as are known to be so: and therefore such curious persons must go out of the world, if they will go from evil doers. And withal it should breed in men a greater care to look to themselves, that they be not infected by them: since there is no society of men in which this plague-fore of sin runneth not, we must redeem the time, because the days are evil. And further, it should breed in us a loathing of this wicked world, of this present evil world, and a desire of heaven; since we shall never live in a place where the people will be all righteous, till we come to heaven. And finally, it confutes their folly, that from the viciousness of some men, conclude the faultiness either of the doctrine, laws, or government.

Secondly, that evil doers must be punished, Rom. 15. and great reason: for first, evil doers in any society are infectious: many may be defiled by them. Secondly, they work much disquietness, and trouble human societies. Thirdly, if they escape without punishment, they may bring down the judgments of God upon the place where they live.

Uses. Which may serve for terror to other offenders. First, the very sight of Magistrates should affright them, considering that God sent those very Magistrates to punish them. It importeth that though they escape the hands of men, they shall not escape the hands of God. Secondly, it should teach men if they would live out of the danger of the Magistrates punishment, to take heed they be not evil doers.

Quest. Now if you ask who are evil doers:

Ans. I answer: Such as live in notorious offenses, such as are swearers, drunkards, whore-mongers, railers, thieves, idle persons, murderers, Sabbath-breakers, sowers of discord, and the like. The original word doth point at some special sort of offenders: For, naming evil doers, such especially must not escape, as

• 1. Invent evil where it is not.
• 2. Or sin not out of ignorance, but willfully.
• 3. Or are leaders of other men to evil.
• 4. Or make a trade of offending by custom in sin.
• 5. Or study how to do mischief, gathering together, as things might further their evil courses.

All this may be included in the word 〈 in non-Latin alphabet 〉 .

3. Thirdly, there are from hence many to be blamed, that speak evil of such as take any course to reform abuses.

4. Fourthly, Magistrates must look to their calling and God's Commandment, to see abuses amended, or else they must account to God for it.

3. The third doctrine which may be noted from hence is, That all evil doers are to be punished without respect of persons; they are to look upon men's works, and not on their persons: great men must be punished if they be evil doers as well as poor men, many men as well as one man: yea, if good men do evil, they must bear the punishment of their sin, Christians as well as Pagans.

4. That evil doers are not accounted safe members of any society, and therefore are distinguished from good subjects, as not fit to be of that order.

5. That such as transgress the laws of men are accounted by the Apostle evil doers, as well as such as transgress the Laws of God: for he here speaks especially of such as are evil doers in respect of human ordinances, which may be a warning to such as securely live in the transgression of the commandments of Christian Magistrates: and withal, it may impair the honor of their condition that live in the breach of the Laws of God without repentance: For if it be so hateful a thing to be a breaker of the laws of men; in what case are they in that have so grossly broken the Laws of God?

6. That punishment of evil doers is in the power of the Magistrate: private men cannot reform public abuses, they may pray for reformation, they are not to execute it but by authority.

7. That there are divers evils which men cannot punish: for the Magistrate can only punish evil doers, that is, such as offend in word or deed: evil thinkers they cannot meddle withal. Which may warn Magistrates to be wary how they punish men only upon suspicion, or presumption, without proof that they are evil doers: and withal, it shows that God hath reserved th • judgment of men's works also to himself. For God hares the sins of the heart as well as the sins of life: and therefore since for these evils men answer not to men, they must provide to answer before God.

8. That a Magistrate that punisheth sins doth but execute the commission he received from God: he was sent of God to that end, and therefore may comfort himself in the Lord, how ill soever his execution of justice be spoken of among men.

Thus of the punishment of evil doers.

The second end of the sending of Magistrates is for the praise of them that doewell.

For the praise of them that do well. ]

By such as do well, he means such as in public societies live without offense, and carry themselves honestly in their places; especially such as are profitable, and do good to others, whether it be to the minds of men, by instructing or reproving; or to the bodies or estates of men, by works of mercy or righteousness: and among these he meaneth especially such as

• 1. Are Inventers of good, the first Authors of the public good.
• 2. That do good daily and frequently.
• 3. That study how they may do all the good they can, and do employ all the helps and furtherances of good they can.

Here may many things be noted from hence.

First, that all that are members of public societies, are bound to be careful to do good to others; and to live so that the Church and Commonwealth may be the better for them. Which should much humble such Christians as live and do little or no good, and should quicken in all sorts of good Christians a desire to serve the public: we are not set here to do good to ourselves only, but also to others.

Secondly, that in this world it is not to be expected from men, that all that do well or deserve well should be rewarded by them: he saith, For the praise, not, For the reward; as importing, that many a man may deserve well, that shall never have recompense from men. And this ariseth partly from the corruption of Magistrates, that are not careful to dispose preferments or recompense to such as are worthy, and partly from the insufficiency of any earthly greatness to do it. For great men can reward all their servants or friends: but no King can give the honor or preferment that is due to all his subjects that deserve well. Which should teach us partly to do good without hope of reward from men, and partly to quicken our hearts to the admiration of the reward that God gives in heaven: we should provide to be his subjects, and then we are sure to have a full reward of well-doing in heaven.

Thirdly, that to be praised, or to have a good report among men is a great blessing of God: and therefore in the Old Testament, blessing and praise i • expressed by one word, Prov. 28.20. And this may appear to be so,

• 1. Because God himself seeks praise from his creatures, and accounts himself honored by it, Psal. 50.23. Ephes. 1.6, 12, 14.
• 2. Because praise is a part of the glory of God shining upon a man.
• 3. Because it is in Scripture preferred before things of great price, as great riches, Prov. 22.1. and precious ointment, Eccles. 7, &c.
• 4. Because it so much refresheth a man's heart, it makes his bones full, Prov. 15.35.
• 5. Because an ill name is noted as an extreme curse, Job 18.17. and in many other places.

Uses. The use is, first, to comfort godly men, and to make them thankful if God give them a good report here: but especially it should comfort them to think of the praise they shall have at the last day. For if it be a blessing to be praised of men, what is it to be praised of God? If it be such a comfort to be praised by a Magistrate before the Country, what is it to be praised of Christ before all the world at the greatest and last Assizes? If praises be good in this world, where there is mutual vaunting, and they may be blemished; what is it to have praise in that day that shall last forever unstained? If it be such a comfort to be praised of a Magistrate for someone good deed, what shall it be to be praised of Christ for all that ever was good in thoughts, words, or works?

Secondly, it should teach men to seek a good report, and to do all things that might have a good report, Phil. 4.9. As a man may seek riches, so he may seek and desire a good name, Prov. 22 • .

But the praise of men is then unlawful and unlawfully sought,

First, when men do things only to be seen of men, and have no better respects than applause, Mat. 6. 1 Thess. 2.6.

Secondly, when a man praiseth himself with his own mouth, Prov. 27.2.

Thirdly, when it is challenged of others, and men will not stay till God give them a good report, John. 8.49,50.

Fourthly, when men seek praise only for the show of goodness, and are not good in deed.

Fifthly, when men seek praise of men, but seek not the praise of God, or the praise that comes from God only, which is tried in this, that they will not do duties that God only cares for, or that are disgraced in the world, Rom. 2.28. John. 5.44 and 12.42, 43.

Otherwise it is lawful to seek praise: and there is an infallible sign to know whether praise be not ill for • s, and that is, if praise make us more humble and more careful of sound holiness, and do refine us: then praise is lawful and a great blessing, when it is like the refining pot, it melts us and makes us better, Prov. 27.21.

Further, if praise be so great a blessing, then an evil name must needs be a great curse, when it is for evil doing: and if it be so evil to be dispraised of men, what shall it be to be dispraised of God, not for one, but many sins; not before a few,but before all the world; when it shall be not to mend a •• n (as the Magistrates reproof may be) but to his eternal confusion?

Thus of the third Doctrine.

Doct. 4. It may hence be noted, that the best men need praise, and therefore God provides that they shall be praised: even such as do well need to be commended. And this may appear both by the comfort they take, if they be commended, Prov. 15.30. and by their earnest desires to clear themselves if they be dispraised, as we see in David, Christ himself, and the Apostles, especially the Apostle Paul.

Use. And therefore the use should be to teach men to acknowledge the good things done by others, and to give them praises, especially if they be godly and humble men: it may do them much good, and greatly both comfort them and encourage them. This made the Apostle Paul so rejoice in the Philippines, Phil. 3. ult. It was no flattery. It is flattery in some other men, if they do commend others for their own ends, or with self-praises, or without daring to reprove their faults, or to get praise to themselves, or for any other corrupt end, especially when our praises are to such as are public instruments of good in Church or Common-wealth. And it is a course of singular use to be held in private families, if such as do well might have praise, as well as such as do evil dispraise.

Use. 2. Secondly, it may much condemn the corruption of heart, which appears in many men in this point in sinning against the just praises of others, either by speaking evil of them, and blemishing their good names (which is to steal their riches from them): or by withholding due praise (which is to withhold the good from the owner thereof.) It should much affright such as are guilty of this fault, that our Savior Christ measures our love to God, by our readiness to praise for the works of God done by another, John. 5.41, 42. It is a sign that men love not God, when they love not goodness in others, which sure they do not if they commend it not.

Doct. 5. Well doing ought to be esteemed wheresoever it is found, in a subject as well as a Prince, in a servant as well as a Master; in all estates and conditions of men. For God doth so, as may appear, Ephes. 6.7, 8. and grace and goodness is alike precious, wheresoever it is in the like degree: which serves to rebuke that secret corruption in the natures of men, that are apt to observe and praise good things in greater persons, but withhold the encouragement is due to other men, only because they are poor, and because they are worser, I am. 2.1, 2, 3. You may now by this doctrine try whether they be good themselves: For it is a sign of goodness, to observe and love goodness wheresoever he seeth it, in a servant as well as in a friend, and in a poor Christian as well as a rich.

Doct. 6. It may be yet further observed, that if men would be praised they must do well: praise is only due to well-doing, Rom. 2.10. 2 Tim. 2. 20, 21. 1 Thess. 4.4. Rom. 13.5. And therefore it is a poor praise that men raise to themselves for other things: all that same which is raised for anything but well-doing, is external and vain: and therefore they are greatly deceived, that rest in the report that is raised from their wit, or beauty, or birth, or preferment, or sumptuous buildings, or the like. Those may cause a great fame, but only well-doing can cause a good fame. Secondly, it shows that hypocrites, that have gotten reputation only because they are thought to be good, have but built in the sands. For when in time it shall appear that their own works do not praise them, they shall find that the praise of men will not last. It is not saying well that works a durable good name, but doing well. It is but complementing at the best, to profess and promise great care of practice and praising,and yet be barren and unfruitful.

Use. 3. Thirdly, this shows the great corruption of their nature, that so unquietly seek after praise, and complain how much they be neglected, and yet their own consciences know how idle and unprofitable they are, and which is worse, that they not only do not well, but manifestly do evil, and sin daily in pride and envy, in passion and willfulness, or other open transgressions. This thirst after respect above others, is a sign of a great strength of hypocrisy, when they are more desirous to be thought good than indeed to be so, and more careful of the praise of men than of God.

Fourthly, they sin shamefully that praise the wicked, and justify him that God condemneth: but Sal • mon hath set a note upon those persons, that they are naught themselves: For he saith, that they that break the Law praise the wicked, Prov. 28.4. and 24.25. Psal. 10.3.

Fifthly, they are yet worse that glory in their shame, that seek praise for the excess of wickedness committed by them, either against God or men: as they do that would be commended for their cost bestowed on Idols, or for their worshipping of Saints or Angels, or for their revenges and wrongs done to men, or for their mightiness to hold out in drinking wine, or for their filthy acts of any kind, or for their excesses in strange apparel, or for the raising of themselves by unlawful means, or for their deliciousnesse in their fare, or the like. As those glory in their shame, so their end is damnation, Phil. 3.18.

Lastly, this doctrine should beget in men a great desire to live profitably, and to do good, and in a special manner to apply themselves to such works as are most praise-worthy.

Quest. Here then ariseth a question, What things in particular do most advantage a man's just praises?

Answ. The answer is, that there are divers things will make a man to be much praised: as,

First, to honor God: he hath promised to honor those that honor him, Prov. 8.17. Now to honor God is to seek his Kingdom first, and to confess his name before men, though it be in evil times.

Secondly, humility and a lowly carriage with meekness. For the humble shall be exalted, and the proud brought low, Luk. 1.14, 20.

Thirdly, mercy to the poor. This made the Macedonians famous in the Churches, especially to show it liberally and readily, 2 Cor. 8.

Fourthly, diligence and exact carefulness to discharge the labors of our particular calling with all faithfulness: this made the good woman famous, mentioned, Prov. 31.27, 28, 29, 30, 31. especially if wisdom and providence be joined with diligence.

Fifthly, to live in peace, and study to be quiet, and meddle with our own business, and to be a peace-maker, wins a great deal of praise, 1 Thess. 4.11. Matth. 5.9.

Sixthly, to be exactly just in men's dealings, and true in his words and contracts, this will make men abound with blessings. The word is praises, as it is in other places translated, Prov. 28.20.

Seventhly, to be courtous is to be amiable, so as it be done without affectation, and not directed for thy own ends, and not done with dissimulation.

Eighthly, to do good to our enemies, to be not only ready to forgive, but to pray for them, and forbear to wrong when it might be executed, and to show all willingness to overcome their evil with goodness, Rom. 12. 20, 21.

Ninthly, a care in all things strictly to submit ourselves to the just Laws of men, avoiding transgression for conscience sake, as the coherence in this place shows.

And thus of the sixth Doctrine.

Doct. 7. It may yet further be observed from hence, that God doth require Magistrates in a special manner to look unto it, that they do all they can to praise and encourage godly men, and such as do good in the countries where they live, Rom. 13.5. This is the end of their calling, Job 29.25. This will prove heavy one day for those profane Magistrates, that in the places of their abode disgrace none more than such as are godly, and countenance none more than such as are most dissolute and lewd of life. The judgments of the Lord will be terrible against these unrighteous men.

Lastly, the Antithesis is here to be noted. For when he saith, that such as do well should be praised; he doth not say, that such as do evil should be dispraised: and this may be considered of, either in the case of private persons, or in the case of Magistrates. For private persons, they are bound to the good behavior, in respect of the evil of others many ways. First, till their evils are known, not to mistrust or condemn others. Secondly, when their evils are known, if they be secret, they must not be revealed: if they be open, and the persons be good men, they must do what they can to cover them; and if they be evil men, they must not speak of their dispraises without a great respect of glorifying God by it: and besides, they must not venture so far to judge of the final estate of any man for any evils, till the end come. In the case of superiors it is true, they may use dispraise, but it must be as a medicine which must be applied with many cautions, and the ingredients must be God's word, and not their own.

Verse 15.

For so is the will of God, that with well-doing you may put to silence the ignorance of foolish men.

IN these words is contained the second argument taken from the will of God. God is specially desirous that Christians should do all the good they can, and in particular should be careful to obey the Magistrates, because by that means,they may confute such ill-minded men as are apt to speak evil of religion: so that the words contain a choice rule prescribed unto Christians, to be carefully observed.

In which rule consider,

First, the authority of it, So is the will of God!

Secondly, the matter of it, well-doing.

Thirdly, the end, which is the silencing of wicked men.

For. ]

This word For seems to give a reason (not of what went next before in the former verse, but) of the exhortation to Christians as they are subjects, showing the happy effect of well-doing in general, and in particular of their submission to Magistrates, and how orderly and profitably their life should be, as they are good subjects and serviceable to the Common-wealth.

For so is the will of God. ]

The will of God is diversely accepted in Scriptures: for though God's will indeed be but one, yet for our infirmities sake it is considered of with distinction: and so it is either personal or essential. There is a will of God that is personal, restrained to some of the persons: so the Father wills the obedience and death of the Son, and Christ obeys that will of his Father, John. 6.38, 39, 40. Mat. 26.39, 42. But it is the essential will of God here meant: the former is the will of God ad intra ; and this the will of God ad extra, as they say in schools.

The essential will of God is taken sometimes for the faculty of willing, sometimes for the act of willing, sometimes for the thing willed, and sometimes for the sign by which that will is declared; as, his Word is his will. So here by his essential will, God wills both good and evil. Good is the object of God's will properly, and of it self. Evil is the object of the will of God, but only under some respect of good. Evil is either of punishment, or of sin. Evil of punishment God wills, and is the Author of, Psal. 115.3. as the just Judge of the world: and punishment of it self is a good thing, as it is a work of justice. Evil of sin God only wills to permit, Acts 14.16. but it is not God's willing of evil is here meant.

As the will of God concerns us in matter of good, it may be considered either evangelically or legally. Evangelically his will gives order what shall be done with us: and so he wills the salvation of his Elect, Ephes. 1.11. John. 6.40. Legally his will gives order what shall be done by us: and so he wills our sanctification in all the rules of it, and in every part, Col. 1.10.

By the will of God in this place then he means the Word of God, as it contains the revelation of what God would have done by his servants in the cases specified in this Text.

Many things may be observed out of these words.

Doct. 1. First, we may take notice of the two only Springs of all things to be known in Religion, in these words, viz. God and his will; God and the word of God. God is principium essendi, the Author of their being: and the will or word of God is principium cognoscendi, the fountain of the knowledge of them.

Doct. 2. God doth will all that which is to be done by his servants in any part of their obedience, or in any case of their lives: as here the course they are to take either toward the Magistrate, or toward their enemies, God wills it, that is, he doth in himself approve, or determine, or appoint, and by his Word he doth warrant and require it. And the same is true of all the well-doings of godly men, God wills them: which I observe for these uses.

Uses. First, it may be a great comfort to a Christian, when he knows he hath done what God would have him to do: for then he may be sure God will not forget his labor, and work of love and obedience, Heb. 6.8. The Hebrew that signifieth will, signifies pleasure and delight: and when it is given to God, it notes that what he wills he takes pleasure in; as in Isaiah 62.4. Hophzibah, My will is in her, or, My delight is in him: God takes great delight when we do his will. Every careful Christian is his Hophzibah. And besides, if God do will, we should do so. God will defend and protect us in our ways: that may support us against all the crosses or oppositions that may be like to befall us. And that made the Apostles place in every Epistle, that.They were Apostles by the will of God. And so such godly Christians as obey the human ordinances of men in these times of quarrel and contention, must comfort themselves with this, that Thus was the will of God that they should so obey: and that must support them against the contrary wills of men otherwise minded, how well soever reputed of; and make them bring their own hearts into obedience to that which God would have them to do, &c.

Doct. 3. The word of God is the willing of God, and so called here: and God's word may be said to be his will in two respects, either because of the form, or in respect of the matter. In respect of the form, it may be called his will, because it is digested in form of a Testament; and Christ the Wisdom of God hath set it in such form, as if it were his last Will and Testament; as in some respects it is: Or else chiefly, because what God doth express or require in the Scriptures, is agreeable to the very nature and will of God, he doth in himself will it, as well as in his Word promise or require it. Which shows a great difference between the laws of Princes and the Laws of God: For many times the laws of Princes agree not with the natures and hearts of Princes; whereas God's word is always agreeable to God's will: and withal this should the more quicken to obedience, because by conforming ourselves to God's word, we conform ourselves to God's nature. And further, it may comfort us in the hope of strength to be enabled to do God's will, and what he requires, because he wills what we should do: For God's will causeth an impression upon the creature, it gives assistance, it will see it done, he will work our works for us; God's word is a Word of power, it works what it wills, which men's laws cannot do. When we know God wills such a thing in his Word to be done, we should conceive that he doth not only show us by that place what is to be done, but also what assistance we shall have to do it.

Doct. 4. The will of God is the rule of our actions, what he wills we must do, and so it is urged here by the Apostle; and therefore it should teach us to labor to understand what his will is, since all is lost that is not conformed to this rule, Ephes. 5.10. We must get us to the Law and to the Testimonies. For whatsoever is not directed from thence, hath no light in it, Isaiah 8.20. Secondly, we must go to God, and pray him to teach us to do his will, since he hath enrolled it in his Word, Psal. 143.10. Thirdly, if this doctrine were thoroughly digested, unruly, froward, and willful Christians would make more conscience of their passionate and incorrigible courses. Let them look to it in time, they must give account to him that so hath prescribed rules by his will, that he will not admit of courses carried only by their wills. Fourthly, inferiors must look to the warrant of their actions: it is not the will of man, but the will of God can justify them to do well, 1 Pet. 4.2. Lastly, if his will rule us, then we must take heed of that fault of making the laws of our wills the causes of his will, as they do that think God must will to do nothing with wicked men, unless his will be confined to certain rules which they conceive in their wills.

Doct. 5. That the bare signification of God's will should be argument enough to persuade a godly Chistian to do anything, though it be to deny himself, or to go a course which is cross to his own desires. The knowledge of God's will alone doth compel a godly mind to obey. It is not the Majesty, or the rewards of God, but God's will which alone sufficeth to guide him: which may try the obedience of man by the motives. For only the sound Christian will obey simply for the commandment sake, and must teach us to stick to it: the bare will of God must rule us, though there were never so many men contrary-minded.

Use. The use is for trial of hypocrites: the true Christian lays down all his own courses, as soon as ever he hears the sound of God's will.

Doct. 6. The practice of a Christian must be conformed just according to the pattern: so is the will of God; it must be just so as the will of God is: so from the manner as well as from the matter. Which should teach us three things;

First, to walk circumspectly, seeing we must look so precisely to the manner, as well as to the matter of God's will, Ephes. 5.15.

Secondly, we must therefore increase in the knowledge of his will, Col. 1.10. for the more things are to be done, or the more exactly God wills us to do, the more care we must have to increase our knowledge, and study his will, since all must be just so as he wills to have it.

Thirdly, we should be stirred up to pray for ourselves, and one for another, seeing it is such a hard thing to live a Christian life, and to please God. Mark with what force of words the Apostle prayed about this point, Heb. 13.20, 21.

Now the God of peace, that brought again from the dead our Lord Jesus that great shepherd of the sheep, through the blood of the everlasting Covenant,

Make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory forever and ever, Amen.

Quest. But can a Christian be so exact as to answer the pattern, to do just so as God wills him?

Ans. 1. He may for the substance of the obedience, though not for all the degrees or circumstances.

2. He may do it in desire: he must set his pattern before him, as that he desires to follow, and strives as well as he can, and is vexed because he cannot do it: and with God if we have always done as much as well as we did desire to do, he accepts the desire for the deed: but it is certain of the most of us in the most things, that we have neither done the things right, nor brought the desiring to do them: and therefore it is just with God, if we lose what we have wrought.

Doct. 7. That in some cases God would have us take notice of his will in more especial manner, he hath certain special wills: there are some things that he doth as it were more stand upon than other things: and these special wills of God we must heedfully take notice of: as for instance, 1 Thess. 4. a • out avoiding fornication, this is the will of God, he meaneth his special chief will: so about thanksgiving, 1 Thess. 5.18. where the Apostle urgeth the will of God as a thing that God would above many other things have done. Above all things give thanks: for this is the will of God, &c. So our Savior Christ notes in his own occasions, an especial will of God, John. 6. 39▪41. So here God doth in a special manner will us to obey Magistrates, and to silence wicked men by well-doing.

Use. The use should be, to teach us to mark what things God doth specially require of us, and to apply ourselves to his will, that the Lord may take pleasure in us, & say of each of us as he did of Cyrus, He is the man of my will: which is here explained. He is the man that executeth my counsel, Isaiah 46.11. It was David's singular glory, that he would do all God's will: whatsoever special service God had to do, David was ready to execute it, Acts 13. For herein lieth the trial of a sound Christian, he doth the will of his heavenly Father, and • ests not in talking of Religion only, and professing it, Mat. 7.21. Rom. 2.11. 1 John. 2.17. And in particular, in this text we see there be two things that God would fain have us do to silence wicked men, and stop their mouths: First, he would have us so to behave ourselves, that we keep out of their danger in respect of the laws of Magistrates. Secondly, and then to live such a discreet and profitable life, that they may see that we differ from all other sorts of men in the goodness of our conversation. If we would do what might be specially pleasing to God, we must be careful of these two things.

Doct. 8. Lastly, we may here note that the will of God may be known effectually, though it be not known distinctly. The Apostle is sure this is the will of God; and yet there is no book, chapter, nor verse quoted, nor can any particular place be alleged that these precise words do express God's will: but in as much as the meaning is to be found in the scope of many places of Scripture, therefore it may be well so called. The will of God.

Thus of the authority of this rule. The matter of it follows, which is well-doing.

With well-doing. 〈 in non-Latin alphabet 〉 ]

The word is not the same with that in the former verse: for here it is a participle of the present time, and notes the continual custom of well-doing, and gives us to understand, that if ever we would effectually silence wicked men, we must be continually exercised in well-doing. Our good works (though of great excellency) yet work but a sudden blaze: the effect of them will be quickly ended, or soon put out, and then will wicked men return to their old course of reproaching, if they be not daily confuted by the still fresh and new fruits of a Christian: we must be full of new and good fruits, I am. 3.17. and never weary of well-doing.

The sense of the word then is this, as if it were rendered thus: This is the will of God, that they are daily exercised in doing good, should put to silence foolish men: for the original word doth note the person as well as the good done, which affords another doctrine.

Doct. 2. God would have good men that are full of good fruits to enter into the lists against wicked men, to vanquish and silence them; which implies that God would not have formal Christians or hypocrites to meddle with the quarrel of Religion: for they will spoil all in the end, when their hollowness and hypocrisy is discovered: they will make foolish men raise and blaspheme worse than before. Such are fit to plead for, and defend Religion, as be manfull and full of good works. And therefore the weaks Christians should not be over-busy and fiery in meddling with wicked men, or putting themselves forward to defend sincerity, till their works could plead for them: before we set on to be great talkers for Religion, we should provide good store of good works, by which we might demonstrate the truth and power of godliness in us.

Of well-doing in it self, I have entreated before: only before I pass from it, me thinks it is lamentable that our hearts can be no more fired to the care of it. Oh that we were once brought but to consent from the heart, with confirmed purpose, to set up a course by our lives to win glory to our Religion! We see how fain God would have us do so: and it would plague wicked men that would fain rail at us: nothing would more confute them. And besides, other Scriptures show no life aboundeth more with steadfastness and contentment than a life fruitfully spent: especially how can we be still thus careless, if we remember the great recompense of reward in another world? Oh this formality and outward show, and serving God for fashion! how deeply is it seated in men's manners! It is likely the most of you that hear this doctrine will say it is good, and perhaps someone or two of you will be a little touched with a kind of consultation in yourselves which way you might do well: but alas, alas! out and alas! Oh that I could get words to gore your very Souls with smarting pain, that this Doctrine might be written in your very flesh, for a thousand to one you will go the most of you away, and not redress your ways. Religion shall not be honored by you more than before: cursed be that worldly dross or spiritual security that will thus rob and spoil your souls, and keep Religion without her true gloss and bea • ty, and shining glory.

I might here also note, that submission to the ordinances of men is one part of a Christian man's well doing, and a special ornament of the sincere profession of religion, because it is the discharge of the duty enjoined us by God, and so is a part of the obedience due to God himself; to keep their ordinances is to obey God's commandment. Secondly, because such a conscionable submission to man's Laws, makes the religious works of Christians to be the more unrebukable in the eyes of wicked men, and therefore they are to be warned of their rashness that say, that conformity to men's laws is evil doing, when God says it is well doing: they say it is a sin, God says it is a good work. It is nearer to the truth, and safer to say, that not conforming is a sin, because it is a breach of God's express commandment in the former verse: and therefore also godly Christians, whether Ministers or private persons, that obey the laws of men simply out of conscience of God's Commandments, and not for corrupt ends, may comfort themselves, that the good God doth like of what they do, because it is his will that so they should do, and he says they do well; though some good men are contraryminded, & out of weakness censure them as evil doers. Then it is implied here that the conscionable conformity of godly Christians shall be rewarded in Heaven; for all well-doing shall be rewarded in Heaven: but submission to human Ordinances is well-doing, and therefore shall be rewarded in Heaven. Paul is crowned in Heaven for his holding to the Jewish ceremonies▪ to win the Jews, and further the liberty of his Ministry.

Thus of the matter required. The end follows.

That you may put to silence the ignorance of foolish men. ]

The word here rendered, To put to silence, is diversely accepted, or the force of it is shown by diverse terms in several Scriptures. Sometimes it is translated, to still a thing that is tumultuous and raging: and so the sea was silenced or made still, Mark 4.39. Sometimes it is translated, To make speechless or dumb, so Mat. 22.12. Sometimes, To confute, so as they have not a word to answer, so Mat. 22.34. Sometimes, To muzzle, or tie up the mouth: so 1 Cor. 9.9. 1 Tim. 5.18. and so it signifies properly: and so well-doing is intended here as a means to muzzle the mouths of wicked men.

The word here rendered, Foolish men, signifies properly men without a mind, or men that have not use of their understanding, and so are either natural fools, or mad men.

The Doctrines that may be gathered from hence are many: For it may be evidently collected from hence,

Doct. 1. That wicked men do usually in all places speak evil of godly men, they are prone to it, they do it usually. The holy Ghost here supposeth it to be done as the usual course in all ages and conditions of the Christian Church: and no marvel: For it hath been in all ages past the condition of godly men to be evil spoken of and slandered. God, children were as signs and wonders, Isaiah 8. And whosoever refraineth himself from evil maketh himself a prey, Isaiah 59.15. The throats of wicked men are the ordinary burying places for the names of the Righteous, Rom. 3. And this is the more to be heeded, if we mark in Scriptures either persons reproaching, or the persons reproached, or the matter of the reproach, or the manner. For the persons reproaching, we shall read sometimes that men are reproached by such as are of the same Religion with them, Psal. 50.16. Isaiah 8.18. Cant. 1.6. Yea, sometimes that godly men are reproached by such as are of their own house and kindred, as Isaac was by Ishmael, and Joseph by his brethren: the parents are against the children, and the children are against the parents: and a man's enemies are those of his own house. And for the persons reproached we shall find them to be the most eminent and godly persons; as Job, cap. 30.1. Moses, Heb. 11.26. David, Psal. 35.15. Jeremiah, c. 18.18 the Apostles, 1 Cor. 4.9, 10, 13. yea, the Lord Jesus Christ himself, Heb. 12.3. And for the matter objected, we shall find the godly men have been reproached with the most vile slanders that almost might be. I may spare other testimonies now, seeing Christ himself was charged with gluttony, blasphemy, sedition, deceit, diabolical working, and to have a devil in him: and he supposeth it to be the case of Christians, to be spoken against with all manner of evil-saying, Mat. 5.12. And for the manner two things may be noted:

First, that many times wicked men set themselves to study and invent, without all color of occasion, mischievous things to reproach godly men withal: thus they devised devices against Jeremiah.

Secondly, that when they have evil reports afoot, they pursue them, and divulge them with all possible forwardness and malice: thus the abjects tare David's name and ceased not, Psal. 35.15. and ill-minded men cease not, till that good men may be everywhere evil spoken of, Acts 28.

The reason of this strange kind of ill humor in wicked men is twofold: First, there is their natural hatred of goodness; it is not because of the sin of godly men, but simply because they follow goodness. There is a natural antipathy between a good life and a bad man, 1 Job. 3.13.14.1 Pet. 4.5. Psal. 38.20. Secondly, the other is because it is one of the rules of the devil, To be an accuser of the brethren and good livers: and the works of their father the devil they will do, Job. 8.44.

The use is diverse: for,

Uses. First, it should inform men not to think it strange when they see such things come to pass: for no other trial in this point of reproach befalls godly men, but what hath accompanied the condition of all godly men almost in all ages.

Secondly, godly men should be the more stirred up to prepare apologies, and in all places where they come, to contend for the truth, and strive together to preserve the reputation of one another, Prov. 12.18.

Thirdly, godly men should arm themselves and prepare for reproaches, and accordingly stir up their hearts with comforts out of the word of God, against the time of evil and trials.

Fourthly, they should be made for that reason the more careful of all their carriage, that they give not occasion to people that are so apt to speak evil of them, as was urged out of verse 12. of this chapter.

Fifthly, all men should look to their ears, and take heed what and how they hear reports. It is an ill sign of a vicious nature, to be apt to believe scandalous reports of godly men, Prov. 17.4. And God will plague men in hell not only • or making, but for loving lies, though they be made by other men, Revel. 22.8. And therefore as the North-wind driveth away the rain, so should their angry countenance drive away the showers of reproach that fall from back-biting tongues, Prov. 25.23.

Thus of the first point.

Doct. 2. It may be hence also noted, that reproaches are to be avoided as much as lieth in us. God would have us do all we may to live so, that we might not be reproached, Psal. 39.8. Phil. 2.15. We must strive to be unrebukable: And the reasons are, first, because every Christian is not able to bear rep • oaches, when he shall find himself to be slandered. David shows himself very unquiet when he was slandered, especially in some cases, as divers Psalm • s • hew: and Jeremiah falls into desperate extrem • ties about them. Secondly, because reproaches and slanders have diverse ill effect • for they are like swords and razors, and a man should avoid the wounds of • words and razors as much as he can. Thirdly, and be •• des, some kinds of slanders do keep many men off from embracing Religion: as the Jews would not receive Paul's doctrine, because that way was everywhere ill spoken of. And further, many times in the best minds, that are persuaded the things objected are untruths, the reproaches leave a kind of stain, and work a kind of suspicion, and lessen the estimation of the person traduced. Fourthly, it is to be avoided, because it is so easily diffused: slanders will run strangely. A whole Country, yea the whole Kingdom will be in a short space filled with the slanders: which must needs come to many persons that are destitute of all apology for the innocent. And lastly, the showers of slanders that are cast upon godly men many times are but fore-runners of grievous storms of perfecution.

And therefore they do very foolishly that desire to be reproached, and by their indiscretions irritate the tongues of wicked men against them. It is a gross folly in some Christians, that will of purpose do things that be cross to the course of the world in things indifferent, thereby to proclaim a willful opposition to the world.

And therefore also we should be very thankful to God, when he gives us any breathing times from reproaches and slanders, by all good means to keep wicked men quiet if it may be.

Doct. 3. It may here be further noted, that it is a hateful thing to be an ignorant & foolish man in spiritual things: they are mentioned here with a kind of grievous scorn. Many reasons make this point evident. For first, the sacrifices offered for the ignorances of the people, shown them that it was a vile thing to be ignorant, Heb. 9.7. Secondly, the very nature of ignorance shows it to be a vile thing; for is it not a hateful thing to us to be blind in our bodies? how much more is it to have the eyes of our minds out? Thirdly, because it argues that a man hath not the Spirit of God in him; for God's Spirit is given to men that they might know the things of God: and therefore when a man cannot know the things of God, it is a sign that he wants God's Spirit, 1 Cor. 2.12, 14. Fourthly, because when God would of purpose plague a man with a special or horrible curse upon his soul, this is it, to give him up to a sottish spirit, Job. 12.40. with Isaiah 6.10. Fifthly, it may appear by the effects of this sottishness, when we respect the sins it breeds, or the punishment it brings upon the ignorant persons for sin. It is certain that ignorance is the mother of vice and corruption: an ignorant person may quickly make himself guilty of a world of sins: yea there is no sin so grossly absurd or abominable, but this kind of men may commit it, and without sense or care too. The Prophet Isaiah opens the dotage of Idolaters, and shows the root of it to be their blockish ignorance, Isaiah 44.18, 20. As ignorant persons may be made willful Idolaters, and that easily: so may they be whoremongers, Prov. 7.22. drunkards, &c. yea, they would at sometimes kill Christ himself, if he come in their way, Luke 23.34. We see into what sins ignorant persons fall, into such as whoredom, Sodomitry, buggery, stealing, murder, drunkenness, swearing, and yet see not their danger, but like brute beasts are senseless; and for the offenses in respect of punishment they are fearful, whether we respect this life or another world. In this life their ignorance deprives them of the sight of all those things that have true glory or comfort in them. To live in ignorance is worse for the wicked, than it is for the body to live in a dungeon: besides, all their best works are lost, all they do is abominable, Hosh. 6.7. Psal. 14.1, 2. and it is in vain to plead their good minds and meanings: For without knowledge the mind is not good, Prov. 19.2. and if they were never so zealous, yet they lose their labor, Rom. 10.2. And further, this sottishness brings many a curse upon men; yea, when it is general it brings fearful public plagues, Isaiah 1.3, &c. and 5.13. Hosh. 4.1, 2. and which is worst of all, after all the miseries of this life they must go down to hell, they are utterly undone forever; this is the place of all them that know not God, Job 18. ult. and Hosh. 4.6.

Uses. The use may be, first, for to show the lamentable estate of multitudes of Christians that frequent our assemblies, and yet are still extreme sots in regard of spiritual things: they favor nothing but the things of the flesh, and relish nothing but what flows from fleshly wisdom. Ask the Labourer of his work, or the Artificer of matters of trade, or the Husbandman of the fruits of the ground, or the Gentleman of his pleasures or the news of the world, or the Scholar of human learning, and you shall have an answer many times to admiration: but ask of Heaven and heavenly things, except a few general sayings, they can say nothing but froth or error, they are as blockish as if they had never heard of the Gospel. How many Masters are there in Israel, and yet know not the things that concern sound regeneration and a true sanctified life! David calls himself a beast in respect of the remainders of ignorance in some things, being excellently qualified with true knowledge. Oh how brutish then must these persons account themselves to be! What heart can stand before the serious thoughts of the damnation of multitudes, that now sit with us in the House of God, even for this very sin of ignorance? Hosh. 4.6.

And the more lamentable is it to observe the unspeakable avertnesse that is in man, that of all sorts, though they be warned, yet some will on still and die without wisdom, Job 4.20. and which is yet more, in places where men have the means plentifully, yet what number doth the god of this world keep in blindness, so as they live and die very sots, even in those places where they have • ad line upon line, and precept upon precept, and yet the people no more instructed than the child new weaned from the breast? Isaiah 28.9. Yea, the more fearful is the estate of divers, that they do not only want knowledge, but they reject it and blaspheme it, as if it were not only unnecessary, but hateful: they love darkness more than light, and therefore their damnation sleepeth not, Job. 3.19. Job 21.14.

But on the other side, so many as have their hearts touched from God, let them be warned to avoid ignorance as they would avoid the death of their souls; let it be hateful to them to be babies in understanding, 1 Cor. 14.20. Ephes. 5.16. and learn of Solomon above all things to get understanding, Prov. 4.7. and to that end to pray with David, That God would give him understanding that he might live, Psal. 119.144. And when men have the light, they should walk in the light: and when God gives the instructions, they should take heed that they be not as the horse or mule, to learn nothing but what they are forced unto; but rather with all diligence and readiness to wait daily at the gates of wisdom, Psal. 32.8, 9.

But if men be still senseless and willful, then I say to them as the Apostle said, if the hatefulness of their ignorance will not appear; Let him that is ignorant be ignorant still, 1 Cor. 14.38.

Doct. 4. It may be likewise noted, that in the language of God, unregenerate men are fools, or rather mad men, men without minds, Rom. 1.3. Tit. 3.3.

And that this point may be more clear, I would consider of the signs of a spiritual mad man or fool. And that this point also may be clea • ed, you must remember, there are two sorts of men are said literally to be without minds: the one is natural fools, and their disease is called moria : the other is furious mad men, and their disease is called mania : both suffer alienation of mind, they want their minds or the right use of them: and so there are two sorts of men which spiritually want minds: some are resembled by fools, and some by mad men.

A spiritual fool may be known especially by two signs; First, by his mindlesnesse: he hath no thoughts nor words about the kingdom of heaven; he is altogether careless and senseless, he sits still without any regard of it, as some children that are mopish and heed nothing, or some that are sick of a kind of melancholy, that will neither speak nor eat; these lose time and will not buy it, Ephes. 5.16. Secondly, by his sottishness: this sort differs from the former; for these will talk and be doing, and many times very busy, but it is without any spiritual sense or discerning, their words and works are all idle and sottish, and cross to the word of God: and these are discovered by divers signs diversely; as,

First, the wisdom of God seems foolishness to them: let heavenly things be spoken of with never so great wisdom and power of words, yet these sots have one senseless objection or other, in respect of which they reject all they hear; and being led by their sensuality or their carnal reason, Prov. 23.9.1 Cor. 1. and 2. go no further; but in these cases think they are in their own conceit wiser than any man that can give a better reason and proof.

Secondly, they discover it by senselessness and incorrigibleness, when they are pursued by the hand of God many times round about, Ier. 5.3, 4. Though God should seem to bring all to the first Chaos, yet they understand not: you cannot heat into their heads the hatred of their sins, or the cares of a better life, Ier. 22.20, 21, 22. Isai. 42.27. This Apathy is only in mad men and fools, Prov. 17.10, and 27.22.

Thirdly, they discover it by their continual entertainment of the innumerable enormities of their thoughts, which arising from their heart in the dark, they play withal with as much earnestness and attendance, as if they were some needful and profitable things. This customary daily entertainment of vain thoughts is a sign of a spiritual sot, Rom. 1.21.

Fourthly, they discover it by their continual grasping at shadows, that is, their doting upon earthly things with strange cares, and pains, and jollity, without any sound endeavor to provide for their souls and eternal salvation, Psal. 49.10. Luke 12.16. to 21. Ier. 17.11.

Fifthly, some of them discover their sottishness by following the service of idols, which they worship instead of the living God: this is called brutishness, Deut. 32.6, 16, 17. Isaiah 44.19, 20. O what a number of these sots are there in the world, if the worshippers of idols, of Romish and Paganish idols were summed up!

Sixthly, others discover it by making clean the outside of the cup and platter, but never regard the filthiness of the inside: such are they that are only careful of the show of their actions before men, while their inside is full of ravening and wickedness. These our Savior calls fools or sots, because he that made that which is without, made that which is within also, Luk. 11.39, 40.

Seventhly, some of them discover themselves, by suffering themselves to be bu •• etted and abused, and yet are content to be used so still: and such are they that will suffer themselves to be abused by false teachers, so they be of their own humor, though they devour them in their estates, and bring them into bondage in their minds, though they take of them, and exalt themselves insolently among them, 2 Cor. 11.19, 20.

Eighthly, they discover it by building the hopes of the salvation of their souls upon most vain and insufficient grounds: they build on the sands, they trust upon an universal mercy of God and the example of the most, and upon the bare use of God's ordinances, without any power of faith, or practice in their hearts or lives: and therefore in time of tribulations their hope is as the giving up of the ghost: all is ruined, and their souls are desolate, Mat. 7.26. They will be at no pains to be assured of their salvation and religion, but go on without any particular regard of their own way to heaven, Prov. 14.8.

A spiritual fool then is discovered, first, by his mindlesnesse; secondly, by his incapableness and contempt of heavenly doctrine; thirdly,by his incorrigibleness; fourthly, by the vanity of his thoughts; fifthly, by his dotages about earthly things; sixthly, by his idolatry; seventhly,by his hypocritical tricks; eighthly, by suffering the injuries of false teachers; and lastly, by the vain grounds of his hope and faith.

The spiritual mad man follows to be described: and so these sorts of men following are convicted of madness in the Scripture;

First, the Atheist. He is a man void of reason that denies principles: and such an one is he that faith in his heart, There is no God, as he that denies the providence of God, Psal. 14.1. and 94.8.

Secondly, the swearer. The fools or mad men blaspheme God's name, Psal. 74▪18. He were a mad man that would daily rail at the King to his face; and such are blasphemers.

Thirdly, the persecutor. The Apostle speaking of men that resist the truth, as Jannes and Jambres resisted Moses, saith, that their madness shall be manifested to all men: so that he particularly calls tesisting of the truth madness, 2 Tim. 3.9.

Fourthly, the idle person. He is a mad man that will eat his own flesh: but such a one is the slothful person, because he brings poverty upon himself like an armed man, or else destroys the health of his body by his laziness, or brings misery upon his wife and children, or because his soul is eaten up with rust, and the canker of his negligence, Eccles. 4.5.

Fifthly, the willful offender. He is a mad man, that when he hears of some imminent danger, yet will not avoid it; such a one is every gross offender, that hearing of the judgments God will bring upon him for such sins, or perceiving that the wrath of God is broken out upon others for the like offenses, yet will madly go on without fear. The prudent man feareth and departeth from evil, but he is a fool or mad man that rageth and is confident, Prov. 14.16. Ierem. 5.21, 22.

Sixthly, the senseless pra • er. We discern him to be a mad man, that talking continually faulters in his words, and utters sentences that are imperfect without sense or coherence: such persons in religion are those prating fools Solomon speaks of, that are full of words, and void of sound judgment: as the legs of the lame are not equal, so is a parable in a fools mouth. As you discern a lame man by this, that his legs are one longer than another, so you may discover a spiritual mad man by his discourse about the high points of religion, for his words agree not together, his sentences are senseless and unequal. A fool hath no delight to get sound understanding in these things, and yet is wonderful forward to utter his mind, though he discover nothing but his ignorance and folly, Prov. 18.2. and 26.7.

Seventhly, the Epicure or voluptuous person. He is a mad man, that is never merry but when he hath done some mischief: and such are all they that make a sport of sin, Prov. 10.23. and 14.9. and 15.22.

Eighthly, the railer. He is a mad man that will go up and down a Town or a City, and set fire on the houses of other men as he goes: and therefore is the railer called a fool, because in his lips there is a burning fire: he devours the reputation of good men everywhere where he comes. The Apostle James calls it, The fire of hell, I am. 2. Prov. 16.27. Jude 10. And thus he is a mad man that hateth other men for doing good, as the Pharisees did Christ for healing on the Sabbath-day; for wh • ch they were said to be mad, Luke 6.11.

Ninthly, the Apostate or backslider in Religion. Thus the Galatians were bewitched with madness, that had begun in the Spirit and would end in the flesh; that had forsaken the glorious ornaments and privileges of the Gospel, so trust upon beggarly rudiments, that for • ooke the precious merits of Christ's righteousness, to trust to the stained clouts of their own unrighteousness, Gal. 3.1, 3.

Tenthly, the unthankful and injurious person. He is a mad man that will strike his friend that provoketh him not: and so are all Nabal's : their folly is with them that use their friends as Nabal did David, 1 Sam. 25.25.

Eleventhly, the contentious person. He is a mad man that layeth snares to catch himself,and will speak things that force strokes upon himself: so is every unquiet, intemperate busy-body. A fools lips, saith Solomon, enter into contention, and his mouth calleth for strokes. A fools mouth is his destruction, & his lips are the snare of his soul, Pro. 18.6,7. Eccl. 10.12. Pro. 14.3.

Twelfthly, the implacable person. Such men as are so furious, there is no appeasing of them, but they are like a Bear robbed of her welps, Prov. 17.12. They are mad men that will hear no reason. A stone is heavy, and sand is weighty, but a fools wrath is heavier than them both, Prov. 27.3.

Thirteenthly, all men that abuse their prosperity to the greater liberty of sin and injury. They are mad men that cannot be ruled, unless they be kept fasting. A man distracted, if you let him have his belly filled, will trouble the whole house: so a wicked man, if he enjoy prosperity and success, will disquiet the whole town where he lives. There are four things, saith Solomon, disquiet the earth, and one of them is a fool with his belly filled, that is, a wicked man when he prospers and hath what he will, Prov. 30.22.

Uses. The use of all may be, first, to show the misery of all unregenerate men, that live in a continual frenzy, or de • ect of all spiritual understanding. It is a woeful judgment to have our reason taken from us in natural things; but much more in spiritual: for upon this ground it manifestly follows,

1. That they lose all the benefit of spiritual instruction: all the Ordinances of God, during the time of this folly or madness, are merely in vain to them. Their frenzy makes them not only to want sense, but withal to despise all God's counsels, Prov. 1.7.

2. That they shame themselves in all their dealings: for when a fool walketh by the way, he saith to everyone that he is a fool, Eccles. 10.3. And thus they will undo themselves soul and body, if they hold on. A mad man if he govern his estate will soon ruin it, Job 5.3.

3. That they live shut up from all the sound comforts of life, as fools and mad men: they are shut up in darkness, Eccles. 2.14. God useth them as we use mad men: for though he let them go up and down the world, and so they have a larger room to walk in than ordinarily our mad men have, yet God hath chained them (though insensibly): the world is but a house of darkness to their minds: the saving light and all the fruits of it are withheld from them.

4. That they are in great danger to die of their frenzy, and to perish for lack of wisdom, Prov. 22.23. Job 36.12.

And therefore in the second place this may serve for instruction unto unregenerate men to apply their hearts to wisdom, and embrace the counsel of God that offers them knowledge and grace, as is urged in many places, as Prov. 1.20, 24. and 8.5. and 9.4. and the rather, because if they be willful and reject knowledge, God may be provoked to forsake them forever, Prov. 1.24. and 28.31. and 26.10, Job 5.3.

Thirdly, it shows the wonderful mercy of God in saving sinners: for what were we all by nature, but a generation of fools and mad men? And therefore it shows the riches of his mercy, and the freeness of it: the riches, in that he glorifies such unworthy creatures; and the freeness of it, in that they are utterly disabled for deserving anything at his hands. For what can fools and mad men do, that they should merit anything at God's hands?

Fourthly, it should teach godly men, both with patience to bear their wrongs seeing they are distracted, and with discretion to avoid them, and to have as little to do with them as may be: For what should the sons of God do with the sons of Belial ? And if they abuse them in words, to learn not to answer a fool in his folly, Prov. 26.4.

Fifthly, all this description of folly and madness may strike some kind of amazement and sorrow into the hearts of godly men. For, as they are unregenerate in part, there are left some dregs of this frenzy and folly here in them. And hence it is that we find in Scripture folly charged upon them. It is true, that sometimes they are said to be fools by the world for things they do wisely in; and so the Apostles were fools for Christ's sake, 1 Cor. 4.10. and Paul ironically calls himself a fool, 2 Cor. 11.1. Sometimes they are called fools, not because they are so, but because that they do hate some kind of likeness to folly, 2 Cor. 11.17. but yet withal it is true, that seriously godly men are said to be abased in themselves for very folly and madness which they see in themselves, and so we shall find every godly man called beasts by themselves, and sometimes by God himself: and so it is folly and madness in any,

1. To hate reproof, Proverbs 12.1. It is there said to be a brutish thing.

2. To be censurers of their friends rashly: so Job's friends are charged with folly, Job 42.8.

3. To be pertinacious in defending their i •• oc • ncy, striving to make them • elves seem juster than they are: this was Job's madness, cap. 42.3. and 34.35.

4. To neglect knowledge, and to be careless to use the means for instruction, and the understanding of holy things, Pro. 30.2.3. This made Agur say, that he was more brutish than any man, and that he had not the understanding of a man in him. So much of ignorance as is left in us, so much of folly and madness is in us.

5. To fret and be unadvisedly angry and froward: for anger rests in the bosom of fools only, Eccles. 7.10. Pro. 24.29. Teasty and hasty persons not only have folly, but exalt it.

6. To be indiscreet in words, or insufficient to speak with God or men, as becomes the matter, or to carry ourselves indiscreetly: this made David loath himself so, Psal. 38.5.

7. To be vexed and impatient, and full of fretting in adversity. Godly men play many mad tricks this way; one while fretting at the prosperity of their adversaries, and another while murmuring in their hearts at their own condition, or plotting courses how to conform themselves to the world, and so to report of their repentance. This made David call himself a beast, Psal. 73.3, 13, 14, 15, 21, 22.

8. After one hath had experience of God's gracious providence, and protection of God, to fall to trust upon outward things. Thus it was madness in David, after so many trials of God's power, for him to stand about to number the people, and to rest upon the strength and multitude of his subjects, 2 Sam, 24.10.

9. To be slow of heart to believe and treasure up the promises of God, and the proofs of Scripture, that should comfort us, and warrant the ••• th of our salvation in Christ, Luke 24.25.

10. To speak proudly or wickedly, and with provocation to others, especially to wicked men, or if they themselves be wicked men, Pro. 30.32, 33.

11. All dotages about earthly things are in a great degree madness. For godly men, that are heirs of the promises, and of the kingdom of heaven, to yield themselves over to the enticements and lusts after worldly things, is marvelous folly and madness, especially in them who have tasted and known better things, to neglect their glory, which is their souls, (for so David calleth his soul Psal. 3 • . ult. ) and to serve the sensual desires of their flesh is miserable folly.

12. All sinful courses are foolish courses, and to deal sinfully is to deal madly, Psal. 69.5.

The last use of this doctrine may be to show the vanity and insufficiency of all human wit and learning, and moral endowments, in comparison of heavenly and spiritual knowledge and understanding. For if all unregeneratemen be foolish men, then it will follow that a man may be a great wise man in this world, and endued with all the ornaments of human learning, &c. and yet at the • ame time in God's fight be accounted but as a natural fool or a mad man, in respect of his want of the true wisdom from above, to discern things that are excellent, that is, spiritual things.

Thus of the fourth doctrine.

Doct. 5. It is a hard task to overcome and cure ignorance: Ignorant men, especially those that are bent against godliness, are wonderfully unteachable; God himself is fain here to devise a strange way to silence them. Solomon observed, that these men are wiser than any man that can give a reason. And if a fool be brayed in a mortar, yet his folly will not depart from him: and a reproof will enter more into a wise man, than 100. stripes into a fool: yea it is here to be noted, that it is hard to silence them from their reproaches and follies.

The reasons are,

First, because it is natural to them to be hateful, and hating others: and it is a hard task to overcome a natural disposition in man, Titus 3.3.

Secondly, because the unregenerate mind of man is full of objections, and the Devil suffers many heads of purpose: he prompts them, and supplies them with cavils.

Thirdly, because many with-hold the truth in unrighteousness, they do willingly misprison the truth, they desire not information, they love darkness and lies, and therefore are loath to have what might satisfy them, and resist the power of the truth, and willingly strive to neglect doctrine in public, and Apologies in private.

Fourthly, because they encourage one another in an evil way, they observe that the great men of the world, and many that are in reputation for wisdom and learning, are scorners as well as they: yea it mightily confirms them, to hear many times in the very pulpits showers of reproaches, which ambitious and malicious temporizers pour out to strengthen the hands of the wicked, and discourage the hearts of the righteous: they think they may revile securely, because they hear that way everywhere evil spoken of: that cause and language is the cause and language of the multitude.

Fifthly, because many ignorant persons, when they are confuted, yet are so foolish that they will willfully persist in their objections, upon this pretence, that though they cannot reply against the answer, yet they think if such and such were there, that have more experience and learning, they would confirm and make good what they say.

Sixthly, because malice hath no ears, they hate the truth and godly men, and therefore are utterly unwilling to abate anything of the disgraces of the truth, or godly persons. If it be not as they say, yet their malice would fain have it so; and if it may disgrace the godly, they care not whether it be true or no.

Seventhly, because many times God gives them over to such a reprobate sense, that through custom, and evil thoughts, and evil surmises, they think verily they do not much amiss to oppose and hate such persons. This was the case of such as reviled and persecuted the Apostles, they thought they did God good service, as Christ prophesied of them.

The Uses of this doctrine follow.

Uses. First therefore we should not wonder if we see this daily come to pass, that men of all sorts should reproach • the good way of God so unjustly, so foolishly, so pertinaciously.

Secondly, it shows that godly men had need to be circumspect, and to watch their words and works with all exactness; and that they which will confute ignorant men must strive to be very able and thoroughly furnished with wisdom of words, and abundance of good works.

Thirdly, it shows that ignorant persons are in a lamentable case, that are so inwrapped in the snares and cords of their own folly, that so willingly and willfully run towards the gates of death and ruin, that are so hardly cured of this spiritual blindness.

Fourthly, it imports that study, self-willed, perverse Christians, that cannot be diverted, or advised, are to be reckoned in the rank of these fools, what show soever they make of a better estate.

Fifthly, it doth comfortably import, that when one is teachable, and hates reproaching, and will do or say nothing against the truth, and is not pleased with his ignorance, but judgeth himself for it, and useth the means to get the knowledge and love of the truth, that such a person is escaped from the congregation of these fools, and is in some measure enlightened with true wisdom from above.

Sixthly, it may warn all that love their own souls, hereafter to take heed, and with care to avoid willfulness and self-conceitedness. Let men take heed they be not wise in themselves, but strive to frame themselves to be true workers of wisdom, and withal to take heed of a multitude of words: he that cannot be silent, cannot be wise of godly.

And thus of the fifth doctrine.

Doct. 6. Sixthly, we may here note, that well-doing is the best way to confure wicked and unreasonable men. A sound and fruitful life is the likeliest and surest way to still them: if anything will do it, it is the best way for divers reasons.

1. Because we see here it is a course of God's choosing, and he saith, it will even muzzle them, and bind up their mouths, and he will give success to the obedience of his own commandments.

2. Because by a conversation full of good works we do not only confute them ourselves, but we make others able to answer for us in all places.

3. Because if a man undertake to answer them by words, he is in danger to be provoked to speak unadvisedly, and so many prove like those fools whom he reproves, Pro. 26.5.

4. Because the natural conscience of the wicked is as it were feared to take notice of a good conversation, and will struggle and resist within the wicked man, so as he cannot so securely vent his reproaches.

5. Because it is a way that brings most peace and comfort to ones own heart. If he deal with them by words, his heart may afterwards smite him for some absurdity or other he hath committed: whereas he is safe that fights against them by his good works.

6. Because it is the surest way of revenge, to overcome their evil with goodness, especially if thou canst get but the advantages to do good to them that reproach thee Rom. 12.18, 19.

Use. The sound consideration of this truth should subdue in us that overeager desire of answering such as wrong us by bitter words, or works of revenge; yea it should compel upon us a consultation, whether it be best to deal with them at all by words. God's way is by works; and thou must get a great deal of temperance and wisdom if thou think thyself able to confute them thoroughly by words. It is true also, that in some cases we may resort to the Magistrate to punish them that abuse us: but yet still this counsel of God, that bids us silence them by well-doing, should intimate, that other courses must be used, with much caution, and without rashness or confidence in them.

Secondly, this may reprove that unquietness and impatience which is found in some Christians, when they are reproached and wronged: they are much vexed at the indignities offered to them, & think it strange that wicked men should not cease traducing of their names; whereas perhaps, if they examine themselves, they may find that they have not used the means to still them, they have not muzzled these dogs, and therefore no wonder if they bark and bite too: and muzz'ed we see here they will not be, but by their good works. And therefore if they be barren and unfruitful, they must take notice of the fault in themselves.

There are other things that may be noted out of these words: but I will only touch them; as,

Doct. 7. That only foolish men do reproach godly men. Such as revile and censure many, are usually either openly carnal men, as they were drunkards that reproached David, and abjects, Psal. 35.15. and 69.13. They were either fools, or the children of fools, but viler they were than the earth, that had Job in derision, cap. 30.1,8. men that ran into excess of riot, as the Apostle writeth, 1 Pet. 4.5. or else hypocrites, that have nothing in them but words and empty shows. Or if at any time there be a sin found in godly men, it is in such as are but babes, and look like carnal men, and have a great deal of their natural folly and madness unsubdued in them, 1 Cor. 3.1, 2, 3. But for the most part it is a fault found only in wicked men.

Doct. 8. That it is a great pain to a wicked man to be restrained from reproaches. He is as much vexed when he cannot or dare not speak evil of godly men, as a dog or an ox is when he is muzzled.

Doct. 9. That the good life of godly men may silence wicked men, and yet not make them leave their wickedness. He doth not say, that by well-doing they may win ignorant and foolish men. It is true, that sometimes a good conversation may win them, as 1 Pet. 3.1, 2. and before verse • 2. yet ordinarily they will do wickedly, even in the land of uprightness, Isaiah 26.10.

Verse 16.

As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.

IN the two former verses he confirms the exhortation by reasons: in this he answers an objection. The objection seems to be that Christians are made free by Christ, and therefore are not to be, tied with the bonds of human ordinances or subjection to men. The Apostle answereth, that it is true that Christians are made free-men; but so as they must not use their freedom as a cloak of maliciousness, and the liberty of sinning either against God or men: for they are still God's servants, and bound to do what he would have them to do, and so consequently to obey Magistrates, since God requires them so to do.

So that in this verse he intreats of Christian liberty. And so first he grants the use of it, or the right of it in these words, As free. Secondly, • ee removes the abuse of it in these words, Not using your liberty as a cloak of maliciousness. And thirdly, he gives a reason of his removal, Because they are the servants of God still.

In the first part you must consider what he granteth, viz. that they are free. Secondly, how far he grants it, viz. that they are as free.

Free. ]

Freedom is either civil or spiritual. Civil freedom is when a servant is manumitted or made free, that was an apprentice or bond-slave before: & so when a stranger is admitted to the right of a City, or a Common-wealth, or the like The spiritual freedom is that estate which Christians do enjoy by God's favor in Christ after their calling. It is a spiritual manumission or freedom that is here meant: and this is called Christian liberty, partly because it is a freedom that we have only by Christ, and partly because it is a freedom now only enjoyed by Christians, and no other men in the world.

Christian liberty is one of the great gifts or endowments bestowed upon the Church by Christ. It is not amiss to reckon up all the gifts in order, that the relation which this gift hath to the rest may appear. The gifts then that Christ hath bestowed upon Christians are these:

First, their ransom paid unto God for their redemption.

Secondly, their vocation by the Gospel, calling them out of the world into the Church.

Thirdly, the holy Ghost, which he sends into their hearts.

Fourthly, their justification, imputing his own righteousness, and procuring forgiveness of all their sins.

Fifthly, their sanctification, by which he gives them new natures.

Sixthly, their adoption, by which they are made the sons of God.

Seventhly, their Christian liberty, by which they are freed from all former bondage, and enjoy great privileges: this is a fruit of their adoption.

Eighthly, consolation, refreshing their hearts in all estates, especially by the comforts of his Word.

Ninthly, the gift of perseverance, by which they are kept from falling away.

Lastly, an immortal and undefiled inheritance in heaven after they are dead.

Christian liberty is either the liberty of grace in this life, or the liberty of glory after this life. The liberty of glory concerns either the soul or the body. The glory or liberty of the soul is the freeing of it from all sin and misery, and the setting of it in the possession of that blessed immortality in heaven. The liberty of the body is the freeing of it from the bonds of death and bowels of the earth, by enduing it with a glorious resurrection: part of which freedom they enjoy even in the grave. For though they be buried, yet they are not damned to hell there, but rest in hope of their final deliverance; and with this liberty of glory, both soul and body are made heirs of heaven, Rom. 8.21.

It is the liberty of grace is here meant. And that this part of the Christian happiness may the better appear, I will consider, first, what he is freed from, and secondly, what he is freed to.

For the first, there are divers things he is freed from: as,

First, from the rigor of the moral Law: he is delivered from the most rigid and severe execution of absolute and perfect obedience; so as being now under grace, he is not bound to fulfill the Law perfectly, but may be accepted of God if he obey it in the uprightness and sincerity of his heart, though he have many frailties and infirmities. God hath now tempered that rigor of exaction, which he justly stood upon in his first agreement with man in Paradise, and did with terror again proclaim in giving his Law in Sinai : so as now in Christ our yoke is easy, and our burden light, Matth. 11.29. Rom. 6.14. Christ our surety hath fulfilled that 〈 in non-Latin alphabet 〉 , or exact righteousness of the Law for us, Rom. 8.3. Gal. 4.24, 26. Heb. 12.18. Rom. 7.6. &c.

Secondly, for the execution and condemnation into which the Law for our sins hath cast us, our expiation being made in the blood of Christ, who was made 〈 in non-Latin alphabet 〉 , a curse for us, that we might be justified from these things, from which by the Law of Moses we could never be absolved, Rom. 8.1. Gal. 3.13.

Thirdly, from the tyranny and damnation of sin that dwells in us, the force of it being mortified by the spirit of Christ, and so weakened, that though it may rebel, yet it cannot rage and rule as it did before, Rom. 6.14. John. 8.34. 2 Cor. 3.17. Rom. 6.6, 18.

Fourthly, from bondage under devils: those spiritual wickednesses that had their strong holds in the hearts of every man by nature, and ruled effectually in all the children of disobedience, who had possession in our hearts, and kept us in their power as most cruel Jaylers, Ephes. 2.2, 4. by Christ they are thrown out of possession: they may tempt still, but the gates of hell shall never prevail again over the godly, Col. 2.15.

Fifthly, from the Laws of Moses. The ceremonial and judicial Laws, which Laws were a yoke that neither the Jews nor their fathers were ever able to bear, Acts 15.10. The ceremonial Laws were a very seal of our condemnation, a hand-writing against us, wherein men many ways acknowledge their guiltiness: besides, they were extremely burthensome, in respect of the rules of them, and the strict observation required from them. Our deliverance from these laws these places prove, Acts 15.1 Cor. 9.1, 19. 2 Cor. 3.17. Heb. 9.10. Col. 2.17.

There were four respects which the ceremonial Law had, or four uses. First, these ceremonies as I said before did signify our sin-guiltiness, and were as an obligation and hand-writing against us, Col. 2.14. Secondly, they were a badge to distinguish the Jews from all other nations, Gen. 17.13, 14. Thirdly, they were shadows and typical adumbrations of Christ and his benefits, Heb. 9.9, 10. and 10.1, 4. Fourthly, they were as a Tutor or School-master to instruct and keep them under in the minority of the Church, Gal. 4.1, 2.

Now all these uses are abolished by Christ: For our condemnation is taken away by Christ, and so the hand-writing is cancelled, Col. 2.14. and the Gentiles and Jews are made all one people, Ephes. 2.14, 15. and Christ the substance and body is come, and therefore the shadows must vanish, Col. 2.17. and the heir is as it were now at age, and therefore needs not Tutors and Governors, Gal. 4.1, 2, 3.

As for the freedom of Christians from the Judicial Laws, that must be understood with a distinction: for so many of the Judicial Laws as did agree with the common political law of Nature are in force: only so much of the Judicial Law as did only concern the singular and particular policy of the Jews is abolished. Where the reason of the Law is universal the Law binds all, where the respect and reason of the Law is fitted only to the condition of that people, there the Law is • abolished.

Sixthly, from servile fear, unto which we are and were in bondage by Nature, and so we are freed from the servile fears of the grave, of men, of death: there was a spirit of bondage in us by nature, we durst not come into God's presence, and legal terrors did lie at the door of our hearts, to drive us to despair of mercy or acceptation. But when Faith came, then the spirit of bondage went away, and the hearts of Christians are emboldened with spiritual liberty and firm confidence, taking delight in the Law of God, in the inner man, Rom. 8.15. Luke 1.74. And there was likewise in us by Nature, a fear of the reproach and rage of men and the oppositions and scorns of the world, from which God's children are so delivered, that many times they have contemned the uttermost fury of Tyrants, as Daniel and his companions, and the Martyrs, and the Patriarchs, and Moses, &c. and from the fear of death. We were all in bondage to it all our life; but now Christ hath delivered us by destroying him that had the power of death, Heb. 2.14, 15.

This of the first point what we are forced from.

Now for the second, what we are free to; and therein are divers comfortable considerations.

First, we are free to the favor and fellowship of God the Father, and of the Son, and of the holy Ghost, 1 John. 1.3, 7. 1 Cor. 1.9. John. 17, 21. 2 Pet. 1.4. 1 John. 5.24.

Secondly, we are free to the Communion of Saints, we are fellow Citizens with the Saints, we are written in the writing of the house of Israel, and acknowledged as members of the Congregation of the first-borne: This is an Article of our Faith, Ephes. 2.20. and 3.6. and 4.4, 5. Heb. 12.18, &c.

Thirdly, we are free to all the promises of Grace, those rich and precious promises; we may safely imply they are ours, 2 Pet. 1.4. Ephes. 3.6.

Fourthly, we are free of God's chamber of Presence: we may go in when we will, and ask what we will, and it shall be done unto us; we are free to put up as many petitions and suits as we will; we are free to the Throne of Grace, Heb. 4.16. Ephes. • .12. and so in general we are free in the whole House of God, even to the use of all his ordinances, John. 6.36.

Fifthly, we are free in respect of things indifferent: and all things are indifferent, that are neither commanded nor forbidden in the Word of God; all the restraints that in the time of the Old Testament lay upon any creature, are now taken off, so as all the creatures of God are good and lawful: All things are pure to the pure, Titus 1.15. 1. Tim. 4.4. Rom. 14. so are days, meats, garments, &c. So as now, Christians may use them or omit them freely: Note what I say; use, as well as omit: For, some are so singular, or simple, as to think Christian liberty doth only make reference to omit, but not to use meats, garments, days, or indifferent ceremonies; whereas they restrain Christian liberty, that forbid the use of those indifferent things, as well as they that dislike the omitting; only, in using, men must take heed, as hath been shown before, of the opinion of merit, worship or necessity to holiness or salvation, which is that which is condemned by the Apostles.

Uses. The Use may be, first, for humiliation to wicked men: for hereby is implied, that they are in great bondage, and not free; for howsoever it is true, that every wicked man in Christian Churches, is freed from that yoke of Moses laws: yet in all the rest, they are in danger still and bondage. They stand bound by the covenant of works, to the absolute keeping of the Law, because none have the benefit of the new covenant, till they be in the same; and so all their saylings of the perfect fulfilling of the Law, are imputed to them, and they are under the execration, and all the curses of the Law. They are i • bondage to the tyranny of their own sins, and have the devil intrenched in strong holds in their souls. They would be troubled to know, that the devil did possess their bodies; and yet do not consider, that the devil doth certainly possess their souls: every wicked man is possessed. Besides, they are in bondage by these servile fears: they dare not set their hearts in God's sight. It is a death to them: nor dare they for Religions sake displease men: and the fear of death is like a continual death to them, and for all this they are never helped, till their hearts be turned to God.

Secondly, we may hence gather the difference between the liberty of the New Testament, and that in the Old. In the Old Testament godly men were free from the rigor and curse of the Law, and from the dominion of sin, and power of the devils, and from servile fearest only in the New Testament there are these three things added.

• 1. That the doctrine of liberty in the former things is more clear, and more generally revealed.
• 2. That we are freed from the Mosaical Laws.
• 3. That we have liberty in things indifferent.

A third Use may be for instruction, to teach men to try their interest to this freedom. For such men only are made free, that believe in Christ, John. 1.12. and resolve to continue in the Word, John. 8.31. and are weary and heavy loaden, Mat. 11.29. and are thoroughly turned to God, 2. Cor. 3.16, 17.

Lastly, our Christian liberty may be a great comfort to our hearts, if we consider seriously the great miseries we are freed from, and the great privileges we are freed to; and the rather, because our freedom proceeds from the reader mercy of God, Luke 1.78. and was purchased at a dear rate by Christ, 1. Pet. 1.18. and the Patent of it is sealed by the holy Ghost, Eph. 1. 13. and also because it is granted to none, but to the sons of God.

As free

These words restrain the gra • t of our liberty, and show, that though we be made truly free by God▪ yet in divers respects we are but as free, rather like freemen, then so indeed: and so we are but as free,

First, in respect of others: for by the judgment of others no freeman can be known infallibly, but only in the conjecture of charity.

Secondly, in respect of ourselves: and so we are but as free,

1. In respect of the rigor of the Law: For most Christians through ignorance & unbelief, live under the bondage of Legal perfection, and so discern not, that uprightness in the Gospel is accepted instead of perfection.

2. In respect of the malediction of the Law, and so, many Christians are but as free, First, because they doubt of God's savor. Secondly, because though the curse be removed, yet the things that are cursed, are not removed: for the matter of affliction is still the same, in respect of which, our life may be said to be hid with God, Col. 3.3.

3. In respect of the power of sin. For though the dominion of sin be taken off: yet sin rebels in the most godly, and many times prevails in a great degree through their security or infirmities, Rom. 7.

Fourthly, in respect of things indifferent, whether we respect God or ourselves: God hath freed us in respect of right, but restrained us in respect of use, by a threefold commandment, viz. of faith, of charity, and of obedience to Magistrates. The commandment of faith binds us not to use our liberty, unless we be fully persuaded of our right that is in things we may either do, or omit at our own pleasures, Rom. 14.6. The commandment of charity in things we may either do or omit at our pleasure, bind, us not to use our liberty, when the weak brother will be offended.

The commandment of obedience binds us to submit the use of things indifferent, to the commandment of the Magistrate; so as if the Magistate make ordinances about the use, or restraint of things indifferent, God hath bid us to obey those ordinances: and so, though we be free still in respect of our right, yet we are not now free in respect of the uses of them.

Again, many Christians bind themselves, where God bindeth not; sometimes by thinking things indifferent to be unlawful, and sometimes by thinking themselves free to leave them, but not to use them.

Lastly, servile fears do much darken the glory of Christian liberty in the hearts of many Christians, whilst through ignorance, or willful unbelief, they trouble themselves with conceits, that God doth not accept their service; or when they admit too much respect and fear of the displeasure of men; or when they use not the means to bear the fear of death in themselves.

Use. And therefore the Use should be, to teach Christians so to study the Doctrine of Christian liberty, and so to attend the informing and reforming of their own hearts, that they may no longer restrain their own liberty in any part of it: and withal since in some things we are not fully freed in this life, they should the more earnestly stir up themselves to hope for, and long for that glorious and perfect liberty in heaven, purchased by Jesus Christ.

Not using your liberty, as a cloak of maliciousness. ]

In these words, the Apostle removes the abuse of their liberty. The word rendered maliciousness, signifies usually any wickedness generally or in general. His drift is to warn them, that they should not any way abuse their liberty, & make it any way a pretence, cover, colo • r, or means of sin, or malice.

Men may use their liberty, and the doctrine of it, as a cloak of wickedness, taking the word in the general sense five ways.

First, when men reject their liberty, and spurn at it, and trample it under feet, as if it were a doctrine of sinning, or made a means of sin. Thus he that would not eat, did reject those ceremonial meats, as very badges of wickedness, and did by that sign judge of such as did use them, to be hypocrites, Rom. 14.3. as we see now many Christians do reject and spurn at the ceremonies imposed, and do judge all that use them, to be but formal Christians and hypocrites, and such as persuade to the use of them, to use such persuasions, but as cloaks for their ambition and hope of preferment, how godly soever they be, or how sure soever they be of their lawful use of their Christian liberty therein: and so this is one way of abusing our liberty, when we throw it away as if it were a very cloak of maliciousness.

Secondly, when men make a show that they are freemen, and yet are in bondage to sin and the world still: and thus do all hypocrites sin that have a form of godliness, but deny the power of it, that seem as if they were godly and devout to Jesus, and yet have never repented of their sins, nor forsaken the world: such are they,

1. That seem outwardly godly, and yet live in some horrible secret abomination, as either whoredom, or the sins of deceit, or any vile affections, Matth. 23.27, 28.

2. That do profess Religion, and yet live as unreformed in the course of their conversation: such are they, Isaiah 1. verses 13.16.

3. That though they are not scandalous or injurious to others, yet they are in bondage to the world, and are entangled either with the cares or losses of life, as the conforming themselves to the vanities, and excesses, and fashions of the time make apparent.

Thirdly, when men rest in the outward show of liberty, and think it is enough: but this will turn to wickedness. It was the manner when servants were manumitted and made free they went with hats, whereas before while they were bond-men and prentices they were bare-headed. Some think the Apostle alludes to this: and then the sense were, that he would not have them rest in the bare show of free men, as if it were enough to wear a free man's hat; but they must fall to their trades, and so set up in godliness, as they that did employ all their labor, and stock, and credit, to grow wealthy in spiritual treasures: else if men rested in the outward sign of free men, and were idle and unprofitable, this would be occasion of much wickedness: for,

1. To show ourselves in the habit of free men is not that which God requires, if we employ not the portion of gifts he hath given us; nay, God will require this unfruitfulness at our hands as a great offense: the show without substance is painted wickedness.

2. This resting in the outward form of godliness may breed a dangerous habit of hypocrisy.

3. Their natural corruptions f • ll hang upon them: and then this show of liberty is but a cloak to hide them.

Fourthly, when men take liberty to sin under pretence of their Christian liberty. God hath freed us in Christianity from the ceremonial Law, not from the moral: for though he hath delivered us from the malediction and reign of the moral Law, yet he never freed us from the obedience of the same, Rom. 6.15. Jude 3. And it is manifest, that Christian liberty can give no toleration to sin: for Christ died to free us from sin, and not to let us loose to sin more freely: we were freed from sin that we might be servants to righteousness, Rom. 6.18. Besides, God hares sin by nature, and not by precept only; and therefore God himself can give no liberty to sin: God himself cannot dispensewith the breach of the Laws that be moral in themselves: and such Laws as be moral in themselves, I account to be all the ten Commandments, but the fourth. The fourth Commandment is moral by precept, not by nature; and so the Lord of the Sabbath may dispense with the literal breach of the Sabbath: but the other nine are simply indispensable. That Abraham was commanded to kill his son, was but a Commandment of trial. And when God willed the Israelites to take the jewels of the Egyptians, he did not will them to 〈◊〉 : for God himself was chief Lord of all the earth and all things therein, the Egyptians were but his stewards.

Fifthly, when men use Religion and their liberty in Christ, of purpose to hide and cloak themselves in the practice of known sins, as when Simeon and Levi pretended the necessity of circumcision to hide their murdrous intents: and Herod pretends his coming to Christ to worship him, and yet intends to kill him: and the Pharisees use and make long prayers, for a pretence to cover their devouring of widows houses, Luke 20.47. And so under pretence of giving to the Priest they free children from relieving their parents, Matth. 35. And so when men preach Christ only to get living, 1 Thess. 2.5. And so when men enter into profession of Religion, only to advantage themselves in wicked purposes, as to satisfy their lusts, or further their own carnal desires.

Thus liberty is abused as a cloak of wickedness. Now more particularly, liberty is abused many times as a cloak of malici • usnesse, when Christian liberty especially in things indifferent, is pretended, and made a cloak to cover vile malice, or ill affections toward their brethren.

Now Christian liberty may be made a cloak of malice in things indifferent, which lie under the commandment of the Magistrate, and that two ways:

First, when the authority of the Magistrate is pretended, urged, and used as a means to empty men's malice upon their brethren, when they hate them not because they break men's laws, but because they keep God's Laws.

Secondly, and so also on the other hand, Christian liberty is abused as a cloak of maliciousness, when under pretence of liberty by Christ, men refuse to obey the Christian Magistrate in things indifferent: and this is the main thing intended by the Apostle in the words of this verse.

For having exhorted them to submit themselves to the Ordinances of men, he brings in these words (as was shown before) to answer their objection, that might pretend that they were freed by Christ from all ceremonies, or ordinances in things indifferent: The Apostle answers, that that were to make their liberty in Christ to be a cloak for their maliciousness, that is, for their ill-affectedness toward the Magistrate. Where note by the way, that upon all pretences to withdraw obedience from the laws of Magistrates in things indifferent, is in God's account a sin of malice; partly, because God reckons it as hateful as malice, and partly because it slowes usually from a heart that is not well-affected unto the Magistrate, but some way is wanting in that hearty respect ought to be borne to the Magistrate.

Secondly, in things indifferent that are left free to use or not to use, and so Christian liberty is abused when it is urged to defend such things as are scandalous, or offend such as are weak: and this is that which the Apostles in other Scripture so much urge, when they write of offending the weak brother.

Thirdly, in things indifferent, whether free or under the Ordinances of men. There be cases wherein Christian liberty may be vilely abused: As,

1. When things indifferent are urged as matters of necessity, and with opinion of holiness and merit, Gal 5.1, 2.

2. When Christians do bite and devour one another by quarrelling, censuring, back-biting one another, and make divisions about these things; this is a reciprocal abuse about these things of Christian liberty and zeal ill spent, seeing brotherly love is the fulfilling of the Law, &c. Gal. 5.13, 14, 15. and the Kingdom of God stands not in garments, gestures, meat and drink; but in righteousness, power, and joy in the holy Ghost, Rom. 14.17.

As the servants of God. ]

These words are the reason, why Christians must not neglect their obedience unto the Magistrate, nor abuse their liberty to licentiousness or maliciousness: For though they be free by Jesus Christ, yet they are entertained by God still in the nature of servants, and so are bound to do what he commands, and he doth command them to submit themselves to the ordinances of the Magistrate.

For matter of Doctrine two things may be here noted.

Doct. 1. God entertains none by Jesus Christ, but he takes them bound to be his servants. All God's people are God's servants. And thus it is with men not only in the New Testament, but was so always before: Thus Abraham, Job, Moses, and David, are called God's servants.

Use. The use should be for instruction diversely.

First, seeing we are God's servants, we should make conscience of it to do his work: he hath by the Gospel hired us to that end, to employ ourselves in the works of righteousness, mercy and piety, Tit. 2.12.

Secondly, since we belong to God who is so great a Master, we should not only do his work, but do it in such a manner as becomes the servants of the King of all kings. God's servants should serve him;

1. Reverently, and with fear and trembling: we must humble ourselves to walk with God, Psal. 2.11. Mic. 6.7.

2. Zealously: we should be zealous about this work, and so we should do it readily. It is a shame for us to be dull, and careless, and prone to shifts and excuses: the Centurions servants go when he bids them, and come when he calls for them, and do this when he requires it; and our zeal should be shown by our cheerfulness & willingness. God's people should be a willing people, and our hearts should be full of desires above all things to approve ourselves to God: we should make it appear that we not only are his servants, but love to be his servants, Isai 56.7. and in matters of his worship, or the means thereof, the zeal of his House should eat us up.

3. Wisely and discreetly. Kings get the wisest men they can light upon to serve before them: and therefore the King of all kings will not be served with fools. Since we serve God, we should be circumspect, and be sure we understand what the will of God is, Ephes. 5.15, 16. And therefore we have need to pray with David, that God would give us true understanding hearts to search his Law, Psal. 119.124.

4. Sincerely, Josh. 24.14. And this sincerity in God's work we should show five ways. First, in seeking none but him, Deut. 6.13. We must not be the servants of men, 1 Cor. 7.23. to satisfy men's humors, or stand upon their liking or disliking. We may not serve Mammon in our own lusts. No man can serve two masters. God refuseth us for his servants if we serve riches, Luke 16.13. Secondly, we should show our sincerity in obeying him in all things: there is no work he requires that we should think ourselves too good to do it: we must not dare to neglect anything he requires. They are none of God's servants that will do only what they list in Religion. Thirdly, we should show it in doing all things that may be best for his advantage, seeking his glory in all things, 1 Cor. 10.31. We must not seek our own praise or profit, but his whom we serve. Fourthly, by doing his will indeed without dissimulation, 1 Chron. 28.9. Fifthly, in newness of Spirit, bringing new hearts to his work, not trusting the old man to do any work for God, Rom. 7.6.

5. We must do his work constantly. A servant is not he that doth a days work and so is gone; but he that works all the year; nor hath God any servants that he hires not by life. He hath none from year to year, Psal. 119.17. We must finish his work, and never give over till we fulfill the task appointed us, Luke 1.74. Rev. 7.17.

6. We must serve him with our spirits: God is a Spirit, and will be served in spirit and truth. If he may not have the service of our hearts, he rejects the service of our bodies: we must serve him with all our hearts and all our souls, Deut. 10.12. Phil. 3.3.

7. Confidently. Servants to ill or poor masters, are fain to trust them for diet and wages: how much more should we rely upon God, and commit ourselves wholly to him, taking no care but only to do his work, leaving all the rest to him? Isaiah 43.11.

8. With one shoulder, or with one consent: they must agree one with another, Zeph. 3.9.

9. With all modesty, Acts 20.19. without pride, or self-conceit, or conceitedness; acknowledging that when we have done all, we are unprofitable servants, Luke 17.10. and with sorrow for our failings, Acts 20. Luke 15.29. and the rather, because God can find faults in his best servants, Job 4.18.

Use 3. Thirdly, since God's people are God's servants they should learn in all places to stand for the honor and glory of their Master, and not suffer God to be dishonored by the servants of a strange god.

Lastly, since all God's people are his servants, and do his work, it serves for the discovery of the miserable condition of multitudes in the visible Church, who are hereby proved not to be God's people, because they are not God's servants. And so these sorts of men following are rejected as none of God's people, because they are none of his servants.

First, all profane persons, that ask what profit it is to serve God, Job 21. 15. Malac. 3.15. and serve their own lusts, Matth. 24 49.

Secondly, all worldlings, that work about nothing more than the things of this life, Luke 16.13.

Thirdly, all unprofitable Christians, that live and do no good, will do no work, but spend their days in spiritual idleness and unfruitfulness, making no conscience of the means or opportunities of well-doing, Matt. 25.26, 28.

Fourthly, all backward and dull Christians, to whom it seems evil to serve the Lord, that account all religious duties to be tedious and irksome, and never from their hearts consent to obey: but do what they do upon compulsion from the laws of men, or fear of shame, &c. They are God's servants no otherwise than the devil is. For the devil is forced to do God some work sometimes, but it is always against his will that God hath any glory by it.

Fifthly, all ignorant Christians, that are so far from doing good works, that they understand not God's will, nor are careful to redeem the time that they might get knowledge.

Sixthly, all hypocrites, that have the form of godliness, but deny the power thereof, promise to do much work, but do it not. These (especially so many of them as know their Masters will and do it not) shall one day feel the weight of God's hand.

Seventhly, all quarrelsome and contentious Christians, that make division, and cause offenses contrary to the doctrine of God's word. These the Apostle saith, serve not the Lord Jesus, but their own belly, and by smooth pretences deceive the simple, Rom. 16.18.

Use. 4. Lastly, since God's people are God's servants, they are to be much reproved, that take liberty to judge and censure other men for infirmities, or things doubtful or indifferent: for what have they to do to judge another's servant? They are God's servants, and must make their reckoning to him, and therefore stand or fall to their own Master.

Thus of the first doctrine.

Doct. 2. Secondly, we may hence learn that it is an excellent freedom to be God's servant. They are all freemen that serve God, as the coherence shows. No freemen can enjoy better privileges than God's servants do: and never were there any servants that enjoyed such prerogatives as God's servants do. And this may appear many ways: for,

First, all sorts of men are God's servants. All his subjects are his servants, Psal. 135.14. yea all his sons are servants: yea Christ himself, Isaiah 42. all his elect are servants, yea his friends are his servants: so Abraham that had the honor to be the friend of God, accounted it no disparagement to be God's servant: the Kings of the earth accounted it to be the best part of their title, to be God's servants, Psal. 36.1. All which proves that it is a most free and honorable estate to be servant unto God: else those eminent persons would never have sought them out such a service. And this is the more evident, because God accepteth not of persons, but the poorest Christian may be as well entertained of God as any of those States, Gal. 3.28. Col. 3.11.

Secondly, God's service may become any freeman in the world, if we consider what kind of entertainment God gives his servants. For,

First, all his work is fair work. It is no disgrace for any man to do it; and he requires no more of the meanest servant he hath, than he doth of the greatest Prince on earth, after he hath retained him to be his servant.

Secondly, if it fall out that they endure any hardship, or be put to bear any inconvenience, it is no more than what the Master himself doth, or hath endured, Matth. 10.25.

Thirdly, & that the difficulty of this work may not dismay thee, he pours out his own spirit upon his servants, Joel 2.29. and guides them so that in effect he doth all their work for them, Isaiah 26. Psal. 90.

Fourthly, when they endeavor themselves to do his work in sincerity, he accepts their service marvelous graciously, he is so well pleased with them that his countenance doth shine upon them, Psal. 31.16. yea he boasts of their service, Job 1.8. and 2.3.

Fifthly, if through ignorance or infirmity they miss it sometimes, and so mar his work, if they but come to him and confess it, he is ready and easy to forgive, and plenteous in mercy, Psal. 86.4, 5. Isaiah 44.20, 21. Mal. 3.17.

Sixthly, no men are kept and entertained more comfortably than they are: he doth not only find them food, but gives them gladness of heart; where a thousand of other men that have means enough have so many sorrows among, that they bear their names as a very curse, Isaiah 65.13, 14.

Seventhly, if by willful ignorance or carelessness they offend him, yet he will correct in measure, Ier. 30.10, 11. and will quickly repent himself of his judgment concerning them, Psal. 135.14. He never puts away any servants, Isaiah 41.8, 9. If they should at any time run away and be lost, he will never cease seeking them till he find them, and bring them home again, Psal. 119. ult.

Eighthly, he gives great wages, none like him: all his servants have a great reward, Psal. 19.11. And in the end he bestows upon them great inheritances, besides what free-holds he bestows upon them in this life, Psal. 126. 22. 1 Pet. 1.3.

Ninthly, he takes pleasure in the prosperity of his servants, Psal. 35.27. It is a joy to him when they do well and thrive.

Tenthly, besides what they get for themselves, they get great suits for others also: they beg many a pardon, and obtain any of them, yea great suits, Job 40.5. John. 15.15, 16.

Eleventhly, when anything ails them, his merciful kindness is a wonderful comfort to them, Psal. 119.70. And if they should fall into danger in respect of the debts of other men, God becomes surety for them, and sees all discharged, Psal. 119. verse 122.

Twelfthly, no men have such protections. Their adversaries are sure to come to confusion: the men that strive with them shall certainly perish, Isaiah 41.11, 12, &c. The hand of the Lord shall be known towards his servants, and his indignation towards his and their enemies, Isaiah 66.14.

Thirteenthly, they shall not lose what they have wrought, but God will establish their work: he will never forget them, and their works shall be had in everlasting remembrance, Isaiah 44.20. Psal. 90.16, 17.

Lastly, God doth not only thus extraordinarily provide for his servants, but he takes order and provides also for the seed of his servants, which few or none of worldly masters do, Psal. 69.37.

Uses. The use should be three-fold:

First, it should teach Christians to live with contentation, and in all things to give thanks, and to say always with David, O Lord, thou hast dealt well with thy servant, according to thy Word, Psal. 119.65.

Secondly, it should make them take great delight to do his work: they should love to be servants to such a Master, Isaiah 56.6.

Thirdly, they should everywhere speak of God's praises that entertains them so graciously: they should open their mouths all the day long with the praises of such a Master, Psal. 134.1. and 135.1.

Verse 17.

Honor all men: love the brother-hood: fear God: honor the King.

THese words are the conclusion of his exhortation to subjects. Wherein the Apostle doth not only repeat the substance of a subjects duty to his Sovereign; but withal, doth summarily commend unto them the description of an absolute Subject or Citizen in all his relations, and tells them in a few words, what would make a Christian living in human societies, eminent for exactness of his behavior: for he in these words forms him in his carriage to all men, to good men, to God and to the King. And so his charge enjoins,

First, courresie to all men.

Secondly, charity to godly men.

Thirdly, piety to God.

Fourthly, loyalty to the King.

Honor all men. ]

The first thing that the Apostle would have a Christian that lives in human societies look to, is a right behavior of himself toward all men, that is, toward the multitude in general; not because that is his greatest care, or the greatest part of his care and duty, but because the greatest offense many times arises from the neglect of his outward carriage towards all sorts of men, and because Christians are usually faulty in not watching over their ways herein.

By all men he means the general body of societies where we live, even all sorts of men, good and bad; whether religious or profane, friends or enemies, acquaintance or strangers. Nor ought they to be scrupulous of giving honor to wicked men: for though many men or women in the places where we live, may and ought to be contemned for the wickedness of their lives; yet there are none so vile, but there are some grounds of honor in them, either in respect of some remainder of God's Image in them, some gifts worthy praise, or some place of eminence or authority, or some outward blessings in which they excel others; as riches, birth, strength, valor, or the like.

Now Christians have divers ways, by which they may express this general honor to all sorts of men.

First, in their salutation. It is a very comely thing in Christians to salute willingly, and in words and in gesture to show civil respect, even to wicked men: Abraham's behavior towards the Hittites may shame the most Christians, Gen. 23.7, 12, &c. Yea the very Hittites themselves may teach them good manners in this kind.

Secondly, in their communication: and so it is an excellent rule given by Solomon, that a man should consider to speak what is acceptable, and avoid what may irritate, Prov. 10.12, 13. and 15.23.

Thirdly, in their conversation: and so they should show a worthy respect of such among whom they live, if they look to these rules:

1. To avoid those persons or things may bring trouble, or wrongs, or offense to the multitude. And this they shall do, if they strive to live without offense themselves, 1 Cor. 10.30. and do shame the company in respect of tale-bearers, Prov. 15.3. and 20.19. Levite. 19.16. and such as cause divisions and offenses amongst men, Rom. 16.17. and that they do not vilify any rashly, either by reproaching them for outwards defects; and so they must not curse the deaf, Levite. 19.14. or by peremptoty judging of the final estate of the souls of men, especially about doubtful or indifferent actions of men, 1 Cor. 5.10. I am. • .17.

2. To show all meekness and gentleness to all men, striving to be soft and amiable in all their occasions of conversing, Tit. 3.1, 2. I am. 3.17. studying to be quiet, and to meddle with their own business, 1 Thess. 4.12. following peace towards all men, Heb. 12.14. Rom. 12.19.

Only in this general respective behavior towards all sorts of men, Christians must look to two rules:

First, the one is, that they never justify the wicked nor condemn the righteous, Prov. 17.15.

Secondly, the other is that by needless society they make not themselves companions with open evil doers, Psal. 1.1.

Love the Brother-hood. ]

The second thing requisite to the framing of a complete citizen or subject, is the soundness of his affection or carriage towards such as be religious in the Common-weal where he lives. The brother-hood is the society or company of so many as are true Christians in the place of a man's abode or acquaintance: that which is required is that howsoever we should show a general respect of all sorts of men, to carry ourselves fairly towards them; yet we should in a special manner set our love upon such as be religious persons, and should show upon all occasions that we do honor and affect them as heartily and as tenderly, as if they were our very brethren in the flesh, or rather more stricter, in that they are allied unto us in a far greater and better bond than that natural consanguinity. This is that which is also earnestly required and urged in other Scriptures, as Rom. 10.12. Heb. 13.1. 1 Pet. 1.22. John. 13.34. Ephes. 2.5.

Now this love to the godly of our acquaintance we should show divers ways:

First, by making choice of them as the only companions of our lives, Phil. 1.5. All our delight should be in them, Psal. 16.3. And so we should receive them and entreat them as Christ received us to glory, that is, freely, and with all heartiness of affection, thinking nothing too dear for them, Rom. 15.7. 1 Pet. 4.9. This is the noblest kind of hospitality: no fellowship like the brotherly society of true Christians, so it be without dissimulation, and constant, Rom. 12.10. 1 Pet. 4.5.

Secondly, by employing our gifts the best that we can for their good, 1 Pet. 4.10. Now our gifts are either spiritual or outward gifts. First, spiritual gifts are knowledge, utterance, prayer, or the like. Now these are given to profit withal, not ourselves only, but others, 1 Cor. 12. Thus Christians should help others with what they have learned when they meet together, Prov. 15.7. 1 Cor. 14.26. Col. 3.16. And thus they must help one another by prayer, whether they be absent or present, 2 Cor. 1.11. Secondly, outward gifts are riches, friends, authority, and the like: and these should be employed especially for the good of the brethren, Psal. 16.3. Gal. 6.10. Phil.