Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	king_n	power_n	supremacy_n	2,252	5	10.5244	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17384	A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.	Byfield, Nicholas, 1579-1622.; Gouge, William, 1578-1653.	1623 (1623)	STC 4211; ESTC S107078	497,216	958

obtaine any particular suite from him nor can the King prouide for them in particular yet may they goe to God and Iesus Christ who is King of righteousnes and peace they may get great suites in heauen and shall bee prouided for in all needfull things Psalme 23.1 and 5.3 and 48.15 and 74.12 and 80.2 Esay 49.10 Mat. 2.6 Reuel 7.17 Lastly though they bee subiects now in respect of earthly Princes yet in respect of God they are anointed to bee Kings themselues and shall receiue a Kingdome better then all the Kingdomes of the earth The Princes of this world are but mortall Kings but euery godly man is a King immortall hee partakes the title of God himselfe God is a King immortal by nature and he is a King immortall by adoption and grace and besides the poorest subiect that is a true Christian intertaineth the King of glory euery day Psal. 24.7 9. As superior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth one that hath aboue the hauings of other men and so the King hath more then all his subiects not onely in matter of maintenance but also in matter of authority and supremacy this his hauing in supremacy is heere meant That the King is supreme is so manifest by this text as it needs no proofe Princes are called therfore in the Old Testament Heads of the Tribes or of the people to signifie that they were not onely higher in place but had soueraigne and supreme authority ouer all the people This supremacy of Kings giues them authority in all causes both ecclesiasticall and ciuill and ouer all persons Churchm-en as well as Lay-men as hath beene proued at large before in the former parts of this verse The vse is therefore to confute the damnable pleadings of the Popes of Rome their adherents that claime to haue the right of supremacy aboue the Kings and Princes of the world There are diuers manifest arguments to ouerthrowe the supremacy of the Pope First this expresse text that acknowledgeth the King to bee superior this was the Doctrine in the Apostles times Secondly it is more to be noted that Peter himselfe who by the opinion of the Papists had the height of place in the church that euen Peter I say is so far from clayming this to himselfe that hee directs christians to acknowledge supremacy only as the right of Kings yea and flatly forbids dominion in the Clergy 1. Pet. 5.5 Thirdly our Sauiour Christ at large beates downe this primacy or supremacy in his Apostles and all churchmen shewing that they had not authority as the Kings of the earth had It must not bee so with them and much lesse had they authority ouer the Kings of the earth Mathew 20.25 Luke 22 25. Fourthly euery soule must bee subiect to the higher powers If euery soule then Churchmen if they haue soules must bee subiect and therefore may not rule Rom. 13.1 Fiftly Christ and the Apostles neuer claymed any such supremacy but shewed the contrary by their Doctrine and practice Sixtly it is made the expresse mark of that Man of sinne that he lifts vp himselfe aboue all that is called God that is aboue Magistrates 2. Thes. 2. This hath beene the constant Doctrine of the ancient Fathers Origen Homil. 7. in Isaiah saith Hee that is called to a Bishoprick is not called to principality but to the seruice of the Church Tertullian lib. ad Scapul saith We reuerence the Emperor as a man second to God and the onely one that is lesse then God and also Tertullian de Ido Capite 18. Nazianzen orat ad subdit et Imperat. All men must bee subiect to higher powers The expresse testimonies of Chrysostome and Bernard vpon Rom. 13. haue beene quoted before read Bernard de consid lib. 2. Capite 4. Hilar. ad Anx. Chrysost. homil 42. in Ioan Ambrose in 2. Tim. 2.4 Secondly this should confirme euery good subiect to acknowledge and maintaine the Kings supremacy and willingly to bind himselfe therevnto by oath For the oath of supremacy is the bond of this subiection and this oath men must take without equiuocation mentall euasion or secret reseruation yea it should bind in them the same resolution was in Saint Barnard who saith thus If all the world would conspire against mee to make mee complot any thing against the Kings Maiesty yet I would feare God and not dare to offend the King ordained of God Or vnto gouernours By gouernours he either meanes all other sorts of magistracy besides a Monarchy or else such Magistrates as in a Kingdome haue commission from the King to heare and determine causes or any way to rule and exercise any Lawes of the King and it is the Apostles meaning that Christians should bee subiect to all sorts of Magistrates of what forme or dignity soeuer from the highest to the lowest so as it should bee no more lawfull for them to disobey an inferior Magistrate then to disobey the King so far foorth as the inferior Magistrate hath authority and doth proceed according to his commission in lawfull things This point needes not to bee further handled hauing beene intreated of in the generall doctrine in submission to all Magistrates before And thus of the exposition the confirmation followes Verse 14. Or vnto gouernours as vnto them that are sent by him for the punishment of euill doers and for the praise of them that doe well THe Apostle in this verse and the next confirmeth the exhortation partly by reasons and partly by answering an Obiection the reasons are in this verse and the next and the prolepsis verse 16. The reasons may bee 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 waies 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 doe well As they that are sent of him Of him either may be referred to the King or to the Lord If it bee referred to the King then it shewes that all inferior Magistrates receiue all their authority from the King they haue no more authority then other subiects but as it is bestowed vpon them by the King and withall it shewes a secret in all well gouerned Monarchies which is that the King reserues the giuing of honours and offices to himselfe which more obligeth the Vnder-officers and Magistrates to him and he is therby the better acquainted with the State of the Kingdome but I am rather of the minde of those Interpreters that refer it to the Lord. And so the sense and doctrine is that both the Kings and the gouernours are sent of God It is God that prefers them whatsoeuer the second causes bee Though election or succession seeme to make a King and Kings make gouernours yet haue wee beene taught that none of

whole world is their kingdome in which they raigne they are heirs of the world Rom. 4. and so our Sauiour saith They inherit the earth Matthew 5. Fourthly their owne hearts are as a large Kingdom in which they sit and raign gouerning and ruling ouer the innumerable thoughts of their mindes and affections and passions of their harts among which they doo iustice by daily subduing their vnruly passions and wicked thoughts which like so many Rebels exalt themselues against the obedience should be yielded to Christ the supreme Lord and Emperor as also by promoting the weal of all those sauing graces which are placed in their hearts nourishing and lifting vp all good thoughts and cherishing all holy desires and good affections conscience beeing by commission the chief Iudge for their affairs of this whole Kingdome Fiftly it is something royal and which proues them to be Kings they haue a regall supremacy A King is he that iudgeth all and is iudged of none such a one also is euery spirituall man said to be 1. Cor. 2. vlt. Sixtly they prooue themselues Kings by the many conquests they make ouer the world and Satan sometimes in lesser skirmishes somtimes in some main and whole battels Ob. Might some one say Is this all the Kingdome of a Christian This is infinitely belowe the magnificence and honour of an earthly kingdome c. Sol. GOD hath done more for the naturall man or for the nature of men for prouiding means for this spirituall Kingdome than in opening a way for earthly Kingdomes which may appear by diuers differences For First none but great men and of great means can attain to the Kingdome of this world but heer the poor may haue a Kingdome as well as the rich Blessed are the poor in spirit for theirs is the Kingdome of heauen Secondly while the father liues the little childe cannot raign whereas in this Kingdom little-ones attain to the Kingdome and safely hold it Mat. 18. Thirdly this kingdome is of heauen whereas the others are onely of the earth Fourthly these Kings are all iust there is none vnrighteous can possesse these thrones They are all washed iustified and sanctified There is not a drunkard a railer a buggerer an adulterer a murtherer or any the like amongst them which is no priuiledge belonging to the kingdome of this world Rom. 14.17 1 Cor. 6.9 10 11. Gal. 5.21 The godly are Kings such as Melchisedech was somewhat obscure in the world but they raign in righteousnes in peace none like them Heb. 7. Fiftly the godly haue receiued a kingdome that cannot be shaken Their kingdom is an euerlasting kingdome Heb. 12.28 But all the kingdomes of the world may be and haue beene shaken and will be ruined and end whereas the godly that set out in soueraignty ouer lesser dominions and with lesse pompe yet increase so fast till at length they attain the most glorious Kingdom in the new heauens and new earth The vse of all this may be diuers First for singular comfort to the godly what account soeuer the world makes of them yet heere they see what God hath ordained them vnto It matters not for the worlds neglect of them for Gods Kingdom comes not by obseruation and in particular it should comfort them in two causes First in matter of seruice when they come to stand before the Lord they must know that they are honourable in Gods sight He respects them as so many Kings in his presence Secondly in the mortification of vices they haue receiued power authority as Kings and therefore no rebellious conuersation can so exalt it selfe but it may be subdued The oyle of God is vpon them and what can the greatest Rebels doe against the power of the King But secondly withall heere is terror to wicked men For this is the priuiledge onely of the godly and it is certaine that wicked men are in Gods account as base as the godly are honourable they are thrust besides these thrones And so both sorts of wicked men For not onely openly profane men are to be smitten with this terror but also hypocrites It is true indeed that hypocrites act the parts of Kings but they are onely such Kings as Players are vpon a stage they speake of the words or the words of Kings but are not indeed For they are by the wiser and better sort accounted as Rogues and the scum of the people euen so are wicked men in Gods account neither will their outward shewes helpe them For the Kingdom of God is tried not by words but by the power of it 1. Cor. 4.20 And withall vnruly Christians may be hence checked such as will not be ruled by their teachers such were the Corinthians they raigned without Paul and their godly teachers But the Apostle wisheth they were indeed Kings or did indeed raigne Why bearest thou the name of a King and canst not rule thy passions Thirdly diuers vses for instructions may bee hence gathered for First we should hence learne to honour poore Christians They are spirituall Kings as well as the Kings of the earth and wee knowe what a stirre wee would make to entertaine the Kings of this world Iam. 2.5 Secondly wee should hence bee stirred vp in desire after this Kingdome to pray for it that it may come and that God would count vs worthy of such a Kingdom Math. 6. 2. Thes. 1.5 and to this end wee should looke to two things First that we seeke this kingdome first aboue all other things Mat. 6. Secondly that we should refuse no paines nor handship for the entertainment of true godlines This Kingdom of heauen should suffer violence and the violent only will take it by force It is an easy thing for Iohn to be a partner in the patience of the bretheren when he is a partner with them in the Kingdom of Iesus Christ Reuel 1.9 It is no great thing men can suffer if wee consider it is for a Kingdome and the want of outward things should the lesse trouble vs if God make vs so rich in spirituall things Thirdly wee should hence especially learne to liue in this world like Kings and this Christians should shew First by declaring their conquest ouer the passions and desires of their owne hearts It is a royall quality in a Christian to bee able to shew all meeknes of minde and temper and sobriety in being able to deny vnto himselfe what may not bee had without sinne or offence Hee that winnes the conquest ouer his owne heart is greater then hee that winnes a City Secondly putting on the Lord Iesus The righteousnes of Christ is the robe of a Christian and since all the life of a Christian is a high feast hee should alwaies put on his robe to distinguish him from all other men and this righteousnes is both the imputed righteousnes of Christ as also the inherent vertues of Christ. Thirdly by seruing the publick Kings are the common treasure of the subiects

the duty of Superiours for in that new and tender world great care was to bee had that vnder pretense of Religion ciuill obedience either in the family or Common-wealth were not neglected And it is a truth to be known at all times that God would not haue inferiours too skilfull in the duty of Superiours that they might first learne to shew duty before they called for duty from their Superiours That may bee one reason why the duty of Masters is not heer handled and in other places of the Epistles but briefly for many times the description of the duty of Superiours is vsed but as a glasse by the Inferiours to pry into the faults of those that rule them and so growe carelesse and wilfully stubborne vnder pretence of the faults of their superiours But some one might say that by this meanes if the Magistrates did turne Christians they were left without rules of direction and so they should not know what to doe Answ. That inconuenience was long before preuented because the duety of Magistrates is fully taught in the old Testament which vnto a godly minde is of as great authority as the new Thus of the coherence and generall consideration of all the words The duty of Subiects followes to bee particularly considered of Submit Concerning Subiects here are fiue things to be considered of First the proposition of Doctrine in these words Submit your selues to euery ordinance of man for the Lords sake Secondly the exposition of it in one case and that is the Persons to whom they were to bee subiect to all sorts of Gouernors to Kings or any other Gouernours Thirdly the confirmation by reason Ver. 14 15. Fourthly the answer of an Obiection Vers. 16. Fiftly the conclusion Vers. 17. In the Proposition consider 1. The dutie to bee done Submit 2. The persons must doe it your selues 3. The things to which they must be subiect Ordinances where is a double extent viz to euery ordinance and though they be ordinances of men 4. The manner or motiue For the Lords sake Submit The duty is to submit vnto Magistrates Rom. 13.1 2. For Explication two things are to bee considered Why wee must submit and How we must submit For the first wee must submit 1. Because God is the Author of magistracy Gen. 9.6 Deut. 16.18 Prou. 8.15 Dan. 2.21 Ioh. 19.11 Rom. 13.1 4 6. Obiect The Diuell is said to bee the Prince of this world and hee claimeth all the kingdomes of the earth Ioh. 12.31 Mat. 4.8 9. Sol. Hee is the Prince of this world by malicious vsurpation not by any right 2. Hee is so in relation to wicked men hee is their king but not of others 3. Hee speakes like himselfe that is like the father of lyes when hee claimes all the kingdomes of the earth for no part of the world is his because The earth is the Lords and all that therein is Obiect But God was angry with the Israelites for their asking of a King and therefore it seemes it was not his ordinance that there should bee Kings Sol. Hee was not angry with them for desiring Gouernours for they had Gouernours before sent of God and the very king they had afterward God gaue them him Hos. 13.8 but hee was angry for the cause of their request Their faith and hope was in a manner spent and they conceiued more hope in a King then in God that had beene such a King to them so many yeares 2. Men must be subiect because God hath taken mens consciences bound to subiection Rom. 13. 3. Because kings are heads of the people and therfore as members it is agreeable that they should submit and bee ruled and guided 4. In respect of the benefit men receiue by Magistrates both in outward things and in matters of religion For outward things men enioy publike peace and quietnesse and protection by the helpe of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they bee godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heauen so doe Princes on earth yea they are called Gods and so in two respects first as they are Gods Deputies and Viceroies God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soueraignety Now we must performe this honour by reuerence and by feare of them and by iudging the best of them and their actions without conceiuing suspicious of them nor receiuing euill reports against them nor daring to speake euill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receiue by them acknowledging to the full all their praises The third is Loyaltie by which we resolue and endeauour to the vttermost of our powers to maintaine and preserue the persons rights prerogatiues crowns and dignities of Princes If wee must lay downe our liues one for another then much more for our King and Countrey The fourth is Piety wee must pray for them with all manner of prayer wee must make supplications for Gods blessing vpon them and deprecations for the remouing euils from them and if they should sinne and God bee wroth with them wee should stand vp in the gap and make intercession for them and wee should giue thankes for all the mercies the Lord shewes vnto them 2. Tim. 2.1 The fift is Maintenance tribute must bee paide Rom. 13.7 Christ himselfe submitted herein The last is Subiection to their punishments Rom. 13.4 yea to their iniuries as Dauid Christ and the Apostles did submit themselues to the iniurious dealing of Saul Pilate and the Tyrants when perhaps they could haue made resistance Vse 1. The vse may be first for terrour to the seditious great hath beene the vengeance of God vpon Traytors the earth swallowed vp Corah Dathan and Abiram for their rebellion Absolon was hanged vp by the haire betweene heauen and earth as vnworthy both of heauen and earth The words of our Sauiour Christ are in an high degree true in this case He that taketh vp the sword shall perish by the sword And S. Paul saith They shall bee damned that resist the power Secondly it should much humble the better sort of men for diuers faults that are too common such as are the receiuing of euill reports and speaking euill with two frequent intemperancy grudging at the paiment of tribute and taxations euill surmises of the actions of Princes and the aptness to fauour thēselues in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should bee perswaded to make conscience of this

God will certainly bee a reuenger of this disobedience it being his owne cause as well as the Magistrates Besides it serues to informe vs concerning the admirable power and wisdome of God in effecting the subiection of man to authority of Magistrates all men naturally affect to excell and like not superiority in other men and besides it is needfull that one man should gouerne and keepe in order millions of men disposed as before Now this well points at the cause of this order and subiection which is the respect of God God naturally hath planted in the hearts of men a feare to rebell or disobey euen for fear of God himself more then Princes and besides God hath made man to see by experience that hee doth defend the persons and rights of Kings by reuenging the disobedience of men this naturall conscience keepes vnder naturall men Now though the Apostle would haue godly men to obey for the same reason yet it is vpon a higher ground for godly men are instructed by the Word of God to obey Princes yea herein differs the obedience of the godly from the wicked that the godly man obeyes for the meere loue hee beares to God and the wicked onely for feare of vengeance from God so both obey for a higher reason then the respect of Princes themselues euen for the Lords sake the one for the loue of God and the care of his glory the other for feare of his punishments and iudgements Lastly it shewes men must so acknowledge the glory of Princes as that especially we haue respect vnto the glory of God who is King of Kings we must obey Kings in the land so as God be not disobeyed Thus of the Proposition the Exposition followes The Apostle labours to cleare this doctrine from diuers scruples might be conceiued by Christians whether they arise from the diuersitie of the sorts of Magistrates or from their soueraignety For the sorts he shews they must obey Magistrates of all sorts both superior and inferior the highest and those which are subordinate to them both Kings and Gouernors also for their soueraignety Hee teacheth them to obserue the supremacy of Kings and Monarchs In generall wee may learne from the Apostles care to preuent mistaking herein that he accounts it a pernicious thing to erre about the authority of Princes and their Gouernours and experience shewes it to bee pernicious sometimes to the persons of Kings who are often by treason murthered vpon wicked and erroneous grounds and sometimes to the subiects who drawe vpon themselues not onely fearefull sinnes but miserable punishment also by erring herein somtimes it is pernicious to religion it selfe and religious causes giuing not onely scandall but procuring desolation in the Churches through errors somtimes on the left hand and sometimes on the right hand Whether to the King It may be questioned whom the Apostle meanes by the word King Such as vnderstand the Epistle to be written to the Iewes may perhaps conceiue that the Kings that ruled by deputation in Iudea should be meant such as were Herod and Agrippa But in as much as the Iewes were scattred through the Prouinces and those prouinciall Iewes were most in quiet and in as much as for the reasons afore giuen it is likely that the Epistle was written to all Christians both Iewes and Gentiles therefore by the King hee meant Caesar. And then a more scruple ariseth for the Romans hated the name of a King and Caesar was an Emperour to which diuers things may bee answered First that though the present gouernour was an Emperour yet the Apostle knowing that the most monarchies in the world would rest in the title of King in all ages therefore hee vseth that title that may concerne the most of the Elect in all ages Secondly that though amongst the Romans the title of King was not vsed yet the Grecians in whose language hee writ did familiarly vse the word which wee translate King Thirdly the Apostle might haue respect vnto the signification of the word as vnto a word which was most effectuall to note the highest dignity 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 maiesticall and honourable for the tearm of Emperour in the signification of it may agree to any subordinate rule who gouernes or commands other men Fourthly it may bee that the Apostle knowing the hypocrisie of those Emperours who onely disclaimed the name of Kings to auoid the hatred of the people and yet sought the full right of Kings and so to destroy the liberty of the people giueth the name they sought in substance though not in tearme Where by the way wee may note how hatefull hypocrisie is to God and how vaine it is God will vnmaske euen Kings if they dissemble with him He that tryeth the hearts reines iudgeth according to truth and will not bee deceiued with pretences Though men durst not charge Caesar to affect the kingdom yet God dares and will require at his hands the ambition of his heart And if God will not beare with dissimulation in Kings much lesse will he beare it in meaner men hee hates hypocrisie and fained pretences and painted showes wheresoeuer hee findes it which should teach vs all to labour for a plain and vpright heart in all things to direct our words and carriage according to the true intent of our hearts For besides that God will plague men for their dissimulation which cannot be hid from him it fals out vsually that such as vse dissembling are perpetually suspected all their faire pretences notwithstanding as those Caesars were Lastly the Apostle may name Kings to preuent rebellion in the subiects which either should feare such as affected the title or liue vnder such as professed themselues to bee Kings and so the meaning is that hee would haue them obey euen Kings how hatefull soeuer naturally that kinde of gouernment did seeme vnto them It may bee that the Apostle mentioneth Kings as the last kinde of gouernment a Monarchy being in many respects the most excellent forme of gouernment as being such a form of gouernment as comes neerest to the similitude of God who is not onely one in nature but in gouernment also and is most agreeable to nature which doth affect vnity as well in the body politicke as in the body naturall But I let this passe as a question belonging rather to the Politickes then to Diuinity to be discussed at large Thus coniecturally of the reason why the Apostle vseth this tearm Concerning Kings I propound these things to be considered of First the Originall of Kings Secondly the excellency of Kings both these tend to work in man the care of obedience to them and their Lawes Thirdly the indefinite manner of propounding the tearm shewing that this submission belongs to all Kings Fourthly the vses of all

serue God or to bee so religious Mal. 3.14 15. Ios. 24.14 Fiftly they that make no conscience of secret sinnes or hypocrisy in God's worship these feare not God because they set not the Lord alwaies before them nor feare to omit or do such things as the world cannot take notice of Sixtly they that meddle with the seditious or changers how forward soeuer they seeme in religion yet such as are set to bee so inclinable to bee led by changers haue not the true feare of God in them Prou. 24.21 Seuenthly they that liue in any knowne sinne and make no conscience to depart from iniquity Prou. 3.7 and 14.2 Such are they that are mentioned in the Catalogue Mal. 3.5 sorcerers adulterers c. especially the men that bless themselues in their hearts when they are guilty of hatefull sinnes Psal. 26.1 2 4. On the other side such as truely feare God may bee knowne by these signes First they make conscience to obey God in their liues and keepe his ordinances Deut. 6.2 They shew that they feare him by seruing of him Secondly they doe beleeue God and his seruants speaking to them in his name This was a signe the Israelites feared God because they beleeued God and his seruant Moses Exod. 14.31 Thirdly they that truely feare God do depart frō euil dare not liue or allow themselues in any knowne sinne whether it bee sinne in opinion or in life In opinion they that feare God will giue him glory though it be to change for the opinions not onely they but all the world haue held Reuel 14.7 And so in practice he that truly feares God ●ates all sin in some measure It is a ●oule signe one doth not feare God when hee will not forsake his errours or faults though he be conuinced of them Fourthly they that make a conscience of it to obey God in all soundnes of practice in their conve●sation and so not onely in worshipping him with reuerence Psal. 5.8 but in striuing to doe all the good duties God requires Psal. 5.8 and that this signe may be applied effectually wee may try ourselues by our obedience to God whether our feare of him bee right or no. First if we obey in secret and dare not leaue vndone such things as no man can charge vs withall and doe withall striue against and resist the very hypocrisie of the heart and stand in feare of God's offence for the euils are found in our very thoughts this will proue vs to feare God soundly in truth and vprightnesse of heart Iosh. 24.14 Col. 3.22 When we set the Lord alwaies before vs and with desire to approue our selues to him it is an excellent signe Secondly When wee heare the Word of God and are told what to auoide or doe wee are then tried whether we feare God soundly or no For if we dare not delay but make Conscience of it to practise God's will as fast as wee know it it is a good signe but otherwise it is a foule signe that many Christians that make a fayre shewe are not sound because they are not afraid to liue in the sinnes God reproues by his Word nor to leaue still vnperformed the Precepts Counsels and directions are giuen them from day to day The Religion of many that seeme to bee of the better sort is a meere formality as this very signe proues Psal. 86.11 Isaiah 50.10 Thirdly a great guesse may be had at mens feare of God by their care and Conscience they make of their obedience in their particular calling A man may haue comfort that his feare of God and profession of Religion is right if hee hate idlenesse lying couetousnesse deceit frowardnesse and vniust dealing in his calling For though to deale iustly with all men be no infallible signe of the true feare of God yet it is a probable one and where it is not there can be no true feare of God Thus Magistrates must proue that they feare God 2. Chron 19.27 Exod. 18.21 and thus euery man in his place yea if women would haue the reputation to be such as feare God they must let their workes prayse them If they be idle froward vndutifull busie-bodies and carelesse of their domesticall duties what feare of God can bee in them Fourthly it will be manifest that our obedience flowes from the true feare of God if we will obey against our profit or ease or credit or our owne carnall reasons or affections Hereby the Lord said he knew that Abraham feared him because he spared not his owne sonne c. Gen. 22.12 And thus of the feare of God The last part of the charge concernes our loyalty to the King Honour the King The Apostle intends in these words but briefely to vrge the practice of their duty vrged in the exhortation Verse 13. saue that the tearmes haue something in them of explication of that doctrine and something for confirmation For we must honour the King 1. In our hearts 2. In our words 3. In our workes First we must honor him in our hearts and shew it two waies 1. We must not curse the King no not in secret no not in our thoughts We must not entertayne impatient and vile thoughts of the King but from our hearts esteeme him for his greatnesse authority and gifts 2. When the King commands any thing that seemes to others or to vs harsh inconuenient or doubtfull we must honour the King by interpreting his Laws in the best sence If loue must not thinke euill but hope all things of all sorts of men then much more of Kings It were greatly to bee longed for that this note might enter into the brests of some men they would then bee afraid to charge so much euill of the Kings ordinances not onely when they might finde a fairer sence but oftentimes expresly against the intent and meaning of the ordinance Secondly wee must honour the King in our words three waies 1. By reuerent speeches to them and of them 2. By a thankfull acknowledgement of the good is in them and wee receiue by them 3. By praying to God with all manner of praier for them 1. Tim. 2.1 Thirdly we must honour them in our works 1. By paying their tributes and customes 2. By submitting and yeelding to their ordinances preferring the obedience to their ordinances before the censures or contrary opinions of what men soeuer and this is the maine thing intended verse the 13. of this Chapter And therefore I will omit the larger handling of this point in this place Verse 18. Seruants bee subiect to your Masters with all feare not onely to the good and gentle but also to the froward HItherto of the duties of subiects and so of the exhortation as it is politicall and concernes the Common-wealth Now the Apostle proceeds to giue directions oeconomicall that concerne the family or houshould gouernment Before I consider of the particular exhortations something would be said in generall concerning a family A