that is to say, a Kingdome hereditary to Aaron; yet that is to be
understood of the succession, after Moses should bee dead. For
whosoever ordereth, and establisheth the Policy, as first founder of
a Common-wealth (be it Monarchy, Aristocracy, or Democracy) must needs
have Soveraign Power over the people all the while he is doing of it.
And that Moses had that power all his own time, is evidently affirmed in
the Scripture. First, in the text last before cited, because the people
promised obedience, not to Aaron but to him. Secondly, (Exod. 24.1, 2.)
"And God said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab
and Abihu, and seventy of the Elders of Israel. And Moses alone shall
come neer the Lord, but they shall not come nigh, neither shall the
people goe up with him." By which it is plain, that Moses who was alone
called up to God, (and not Aaron, nor the other Priests, nor the Seventy
Elders, nor the People who were forbidden to come up) was alone he, that
represented to the Israelites the Person of God; that is to say, was
their sole Soveraign under God. And though afterwards it be said (verse
9.) "Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the
Elders of Israel, and they saw the God of Israel, and there was under
his feet, as it were a paved work of a saphire stone," &c. yet this was
not till after Moses had been with God before, and had brought to
the people the words which God had said to him. He onely went for the
businesse of the people; the others, as the Nobles of his retinue, were
admitted for honour to that speciall grace, which was not allowed to
the people; which was, (as in the verse after appeareth) to see God and
live. "God laid not his hand upon them, they saw God and did eat and
drink" (that is, did live), but did not carry any commandement from
him to the people. Again, it is every where said, "The Lord spake unto
Moses," as in all other occasions of Government; so also in the ordering
of the Ceremonies of Religion, contained in the 25, 26, 27, 28, 29, 30,
and 31 Chapters of Exodus, and throughout Leviticus: to Aaron seldome.
The Calfe that Aaron made, Moses threw into the fire. Lastly, the
question of the Authority of Aaron, by occasion of his and Miriams
mutiny against Moses, was (Numbers 12.) judged by God himself for Moses.
So also in the question between Moses, and the People, when Corah,
Dathan, and Abiram, and two hundred and fifty Princes of the Assembly
"gathered themselves together" (Numbers 16. 3) "against Moses, and
against Aaron, and said unto them, ‘Ye take too much upon you, seeing
all the congregation are Holy, every one of them, and the Lord is
amongst them, why lift you up your selves above the congregation of the
Lord?’" God caused the Earth to swallow Corah, Dathan, and Abiram with
their wives and children alive, and consumed those two hundred and fifty
Princes with fire. Therefore neither Aaron, nor the People, nor any
Aristocracy of the chief Princes of the People, but Moses alone had next
under God the Soveraignty over the Israelites: And that not onely in
causes of Civill Policy, but also of Religion; For Moses onely spake
with God, and therefore onely could tell the People, what it was that
God required at their hands. No man upon pain of death might be so
presumptuous as to approach the Mountain where God talked with Moses.
"Thou shalt set bounds" (saith the Lord, Exod 19. 12.) "to the people
round about, and say, Take heed to your selves that you goe not up into
the Mount, or touch the border of it; whosoever toucheth the Mount shall
surely be put to death." and again (verse 21.) "Get down, charge the
people, lest they break through unto the Lord to gaze." Out of which we
may conclude, that whosoever in a Christian Common-wealth holdeth the
place of Moses, is the sole Messenger of God, and Interpreter of
his Commandements. And according hereunto, no man ought in the
interpretation of the Scripture to proceed further then the bounds which
are set by their severall Soveraigns. For the Scriptures since God now
speaketh in them, are the Mount Sinai; the bounds whereof are the Laws
of them that represent Gods Person on Earth. To look upon them and
therein to behold the wondrous works of God, and learn to fear him is
allowed; but to interpret them; that is, to pry into what God saith to
him whom he appointeth to govern under him, and make themselves Judges
whether he govern as God commandeth him, or not, is to transgresse the
bounds God hath set us, and to gaze upon God irreverently.
All Spirits Were Subordinate To The Spirit Of Moses
There was no Prophet in the time of Moses, nor pretender to the Spirit
of God, but such as Moses had approved, and Authorized. For there were
in his time but Seventy men, that are said to Prophecy by the Spirit of
God, and these were of all Moses his election; concerning whom God saith
to Moses (Numb. 11.16.) "Gather to mee Seventy of the Elders of Israel,
whom thou knowest to be the Elders of the People." To these God imparted
his Spirit; but it was not a different Spirit from that of Moses; for
it is said (verse 25.) "God came down in a cloud, and took of the Spirit
that was upon Moses, and gave it to the Seventy Elders." But as I have
shewn before (chap. 36.) by Spirit, is understood the Mind; so that the
sense of the place is no other than this, that God endued them with
a mind conformable, and subordinate to that of Moses, that they might
Prophecy, that is to say, speak to the people in Gods name, in such
manner, as to set forward (as Ministers of Moses, and by his authority)
such doctrine as was agreeable to Moses his doctrine. For they were but
Ministers; and when two of them Prophecyed in the Camp, it was thought
a new and unlawfull thing; and as it is in the 27. and 28. verses of
the same Chapter, they were accused of it, and Joshua advised Moses to
forbid them, as not knowing that it was by Moses his Spirit that they
Prophecyed. By which it is manifest, that no Subject ought to pretend to
Prophecy, or to the Spirit, in opposition to the doctrine established by
him, whom God hath set in the place of Moses.
After Moses The Soveraignty Was In The High Priest
Aaron being dead, and after him also Moses, the Kingdome, as being a
Sacerdotall Kingdome, descended by vertue of the Covenant, to Aarons
Son, Eleazar the High Priest: And God declared him (next under himself)
for Soveraign, at the same time that he appointed Joshua for the
Generall of their Army. For thus God saith expressely (Numb. 27.21.)
concerning Joshua; "He shall stand before Eleazar the Priest, who shall
ask counsell for him, before the Lord, at his word shall they goe out,
and at his word they shall come in, both he, and all the Children of
Israel with him:" Therefore the Supreme Power of making War and Peace,
was in the Priest. The Supreme Power of Judicature belonged also to
the High Priest: For the Book of the Law was in their keeping; and the
Priests and Levites onely were the subordinate Judges in causes Civill,
as appears in Deut. 17.8, 9, 10. And for the manner of Gods worship,
there was never doubt made, but that the High Priest till the time
of Saul, had the Supreme Authority. Therefore the Civill and
Ecclesiasticall Power were both joined together in one and the same
person, the High Priest; and ought to bee so, in whosoever governeth by
Divine Right; that is, by Authority immediate from God.
Of The Soveraign Power Between The Time Of Joshua And Of Saul
After the death of Joshua, till the time of Saul, the time between is
noted frequently in the Book of Judges, "that there was in those dayes
no King in Israel;" and sometimes with this addition, that "every
man did that which was right in his own eyes." By which is to bee
understood, that where it is said, "there was no King," is meant, "there
was no Soveraign Power" in Israel. And so it was, if we consider the
Act, and Exercise of such power. For after the death of Joshua, &
Eleazar, "there arose another generation" (Judges 2.10.) "that knew not
the Lord, nor the works which he had done for Israel, but did evill in
the sight of the Lord, and served Baalim." And the Jews had that quality
which St. Paul noteth, "to look for a sign," not onely before they would
submit themselves to the government of Moses, but also after they had
obliged themselves by their submission. Whereas Signs, and Miracles had
for End to procure Faith, not to keep men from violating it, when they
have once given it; for to that men are obliged by the law of Nature.
But if we consider not the Exercise, but the Right of governing, the
Soveraign power was still in the High Priest. Therefore whatsoever
obedience was yeelded to any of the Judges, (who were men chosen by God
extraordinarily, to save his rebellious subjects out of the hands of
the enemy,) it cannot bee drawn into argument against the Right the High
Priest had to the Soveraign Power, in all matters, both of Policy and
Religion. And neither the Judges, nor Samuel himselfe had an ordinary,
but extraordinary calling to the Government; and were obeyed by the
Israelites, not out of duty, but out of reverence to their favour
with God, appearing in their wisdome, courage, or felicity. Hitherto
therefore the Right of Regulating both the Policy, and the Religion,
were inseparable.
Of The Rights Of The Kings Of Israel
To the Judges, succeeded Kings; And whereas before, all authority, both
in Religion, and Policy, was in the High Priest; so now it was all in
the King. For the Soveraignty over the people, which was before, not
onely by vertue of the Divine Power, but also by a particular pact of
the Israelites in God, and next under him, in the High Priest, as his
Viceregent on earth, was cast off by the People, with the consent of God
himselfe. For when they said to Samuel (1 Sam. 8.5.) "make us a King to
judge us, like all the Nations," they signified that they would no
more bee governed by the commands that should bee laid upon them by the
Priest, in the name of God; but by one that should command them in the
same manner that all other nations were commanded; and consequently in
deposing the High Priest of Royall authority, they deposed that peculiar
Government of God. And yet God consented to it, saying to Samuel (verse
7.) "Hearken unto the voice of the People, in all that they shall say
unto thee; for they have not rejected thee, but they have rejected mee,
that I should not reign over them." Having therefore rejected God, in
whose Right the Priests governed, there was no authority left to the
Priests, but such as the King was pleased to allow them; which was
more, or lesse, according as the Kings were good, or evill. And for the
Government of Civill affaires, it is manifest, it was all in the hands
of the King. For in the same Chapter, verse 20. They say they will be
like all the Nations; that their King shall be their Judge, and goe
before them, and fight their battells; that is, he shall have the
whole authority, both in Peace and War. In which is contained also the
ordering of Religion; for there was no other Word of God in that time,
by which to regulate Religion, but the Law of Moses, which was their
Civill Law. Besides, we read (1 Kings 2.27.) that Solomon "thrust out
Abiathar from being Priest before the Lord:" He had therefore authority
over the High Priest, as over any other Subject; which is a great
mark of Supremacy in Religion. And we read also (1 Kings 8.) that hee
dedicated the Temple; that he blessed the People; and that he himselfe
in person made that excellent prayer, used in the Consecrations of all
Churches, and houses of Prayer; which is another great mark of Supremacy
in Religion. Again, we read (2 Kings 22.) that when there was question
concerning the Book of the Law found in the Temple, the same was not
decided by the High Priest, but Josiah sent both him, and others to
enquire concerning it, of Hulda, the Prophetesse; which is another mark
of the Supremacy in Religion. Lastly, wee read (1 Chro. 26.30.) that
David made Hashabiah and his brethren, Hebronites, Officers of Israel
among them Westward, "in all businesse of the Lord, and in the service
of the King." Likewise (verse 32.) that hee made other Hebronites,
"rulers over the Reubenites, the Gadites, and the halfe tribe of
Manasseh" (these were the rest of Israel that dwelt beyond Jordan) "for
every matter pertaining to God, and affairs of the King." Is not this
full Power, both Temporall and Spirituall, as they call it, that would
divide it? To conclude; from the first institution of Gods Kingdome, to
the Captivity, the Supremacy of Religion, was in the same hand with that
of the Civill Soveraignty; and the Priests office after the election of
Saul, was not Magisteriall, but Ministeriall.
The Practice Of Supremacy In Religion, Was Not In The Time Of The Kings,
According To The Right Thereof
Notwithstanding the government both in Policy and Religion, were joined,
first in the High Priests, and afterwards in the Kings, so far forth as
concerned the Right; yet it appeareth by the same Holy History, that the
people understood it not; but there being amongst them a great part, and
probably the greatest part, that no longer than they saw great miracles,
or (which is equivalent to a miracle) great abilities, or great felicity
in the enterprises of their Governours, gave sufficient credit, either
to the fame of Moses, or to the Colloquies between God and the Priests;
they took occasion as oft as their Governours displeased them, by
blaming sometimes the Policy, sometimes the Religion, to change the
Government, or revolt from their Obedience at their pleasure: And from
thence proceeded from time to time the civill troubles, divisions, and
calamities of the Nation. As for example, after the death of Eleazar and
Joshua, the next generation which had not seen the wonders of God, but
were left to their own weak reason, not knowing themselves obliged
by the Covenant of a Sacerdotall Kingdome, regarded no more the
Commandement of the Priest, nor any law of Moses, but did every man that
which was right in his own eyes; and obeyed in Civill affairs, such
men, as from time to time they thought able to deliver them from the
neighbour Nations that oppressed them; and consulted not with God (as
they ought to doe,) but with such men, or women, as they guessed to bee
Prophets by their Praedictions of things to come; and thought they had
an Idol in their Chappel, yet if they had a Levite for their Chaplain,
they made account they worshipped the God of Israel.
And afterwards when they demanded a King, after the manner of the
nations; yet it was not with a design to depart from the worship of God
their King; but despairing of the justice of the sons of Samuel, they
would have a King to judg them in Civill actions; but not that they
would allow their King to change the Religion which they thought was
recommended to them by Moses. So that they alwaies kept in store a
pretext, either of Justice, or Religion, to discharge themselves of
their obedience, whensoever they had hope to prevaile. Samuel was
displeased with the people, for that they desired a King, (for God was
their King already, and Samuel had but an authority under him); yet did
Samuel, when Saul observed not his counsell, in destroying Agag as God
had commanded, anoint another King, namely David, to take the succession
from his heirs. Rehoboam was no Idolater; but when the people thought
him an Oppressor; that Civil pretence carried from him ten Tribes to
Jeroboam an Idolater. And generally through the whole History of the
Kings, as well of Judah, as of Israel, there were Prophets that alwaies
controlled the Kings, for transgressing the Religion; and sometimes also
for Errours of State; (2 Chro. 19. 2.) as Jehosaphat was reproved by
the Prophet Jehu, for aiding the King of Israel against the Syrians;
and Hezekiah, by Isaiah, for shewing his treasures to the Ambassadors of
Babylon. By all which it appeareth, that though the power both of State
and Religion were in the Kings; yet none of them were uncontrolled
in the use of it, but such as were gracious for their own naturall
abilities, or felicities. So that from the practise of those times,
there can no argument be drawn, that the right of Supremacy in Religion
was not in the Kings, unlesse we place it in the Prophets; and conclude,
that because Hezekiah praying to the Lord before the Cherubins, was not
answered from thence, nor then, but afterwards by the Prophet Isaiah,
therefore Isaiah was supreme Head of the Church; or because Josiah
consulted Hulda the Prophetesse, concerning the Book of the Law, that
therefore neither he, nor the High Priest, but Hulda the Prophetesse had
the Supreme authority in matter of Religion; which I thinke is not the
opinion of any Doctor.
After The Captivity The Jews Had No Setled Common-wealth
During the Captivity, the Jews had no Common-wealth at all: And after
their return, though they renewed their Covenant with God, yet there
was no promise made of obedience, neither to Esdras, nor to any other;
And presently after they became subjects to the Greeks (from whose
Customes, and Daemonology, and from the doctrine of the Cabalists,
their Religion became much corrupted): In such sort as nothing can be
gathered from their confusion, both in State and Religion, concerning
the Supremacy in either. And therefore so far forth as concerneth the
Old Testament, we may conclude, that whosoever had the Soveraignty of
the Common-wealth amongst the Jews, the same had also the Supreme
Authority in matter of Gods externall worship; and represented Gods
Person; that is the person of God the Father; though he were not called
by the name of Father, till such time as he sent into the world his Son
Jesus Christ, to redeem mankind from their sins, and bring them into
his Everlasting Kingdome, to be saved for evermore. Of which we are to
speak in the Chapter following.
CHAPTER XLI. OF THE OFFICE OF OUR BLESSED SAVIOUR
Three Parts Of The Office Of Christ
We find in Holy Scripture three parts of the Office of the Messiah: the
first of a Redeemer, or Saviour: The second of a Pastor, Counsellour,
or Teacher, that is, of a Prophet sent from God, to convert such as God
hath elected to Salvation; The third of a King, and Eternall King, but
under his Father, as Moses and the High Priests were in their severall
times. And to these three parts are corespondent three times. For our
Redemption he wrought at his first coming, by the Sacrifice, wherein
he offered up himself for our sinnes upon the Crosse: our conversion
he wrought partly then in his own Person; and partly worketh now by his
Ministers; and will continue to work till his coming again. And after
his coming again, shall begin that his glorious Reign over his elect,
which is to last eternally.
His Office As A Redeemer
To the Office of a Redeemer, that is, of one that payeth the Ransome of
Sin, (which Ransome is Death,) it appertaineth, that he was Sacrificed,
and thereby bare upon his own head, and carryed away from us our
iniquities, in such sort as God had required. Not that the death of one
man, though without sinne, can satisfie for the offences of all men,
in the rigour of Justice, but in the Mercy of God, that ordained such
Sacrifices for sin, as he was pleased in his mercy to accept. In the old
Law (as we may read, Leviticus the 16.) the Lord required, that there
should every year once, bee made an Atonement for the Sins of all
Israel, both Priests, and others; for the doing whereof, Aaron alone was
to sacrifice for himself and the Priests a young Bullock; and for the
rest of the people, he was to receive from them two young Goates, of
which he was to Sacrifice one; but as for the other, which was the Scape
Goat, he was to lay his hands on the head thereof, and by a confession
of the iniquities of the people, to lay them all on that head, and then
by some opportune man, to cause the Goat to be led into the wildernesse,
and there to Escape, and carry away with him the iniquities of the
people. As the Sacrifice of the one Goat was a sufficient (because an
acceptable) price for the Ransome of all Israel; so the death of the
Messiah, is a sufficient price, for the Sins of all mankind, because
there was no more required. Our Saviour Christs sufferings seem to be
here figured, as cleerly, as in the oblation of Isaac, or in any other
type of him in the Old Testament: He was both the sacrificed Goat, and
the Scape Goat; "Hee was oppressed, and he was afflicted (Isa. 53.7.);
he opened not his mouth; he brought as a lamb to the slaughter, and as a
sheep is dumbe before the shearer, so opened he not his mouth:" Here he
is the Sacrificed Goat. "He hath born our Griefs, (ver.4.) and carried
our sorrows;" And again, (ver. 6.) "the Lord hath laid upon him the
iniquities of us all:" And so he is the Scape Goat. "He was cut off from
the land of the living (ver. 8.) for the transgression of my People:"
There again he is the Sacrificed Goat. And again (ver. 11.) "he shall
bear their sins:" Hee is the Scape Goat. Thus is the Lamb of God
equivalent to both those Goates; sacrificed, in that he dyed; and
escaping, in his Resurrection; being raised opportunely by his Father,
and removed from the habitation of men in his Ascension.
Christs Kingdome Not Of This World
For as much therefore, as he that Redeemeth, hath no title to the Thing
Redeemed, before the Redemption, and Ransome paid; and this Ransome was
the Death of the Redeemer; it is manifest, that our Saviour (as man) was
not King of those that he Redeemed, before hee suffered death; that is,
during that time hee conversed bodily on the Earth. I say, he was not
then King in present, by vertue of the Pact, which the faithfull make
with him in Baptisme; Neverthelesse, by the renewing of their Pact with
God in Baptisme, they were obliged to obey him for King, (under his
Father) whensoever he should be pleased to take the Kingdome upon him.
According whereunto, our Saviour himself expressely saith, (John 18.36.)
"My Kingdome is not of this world." Now seeing the Scripture maketh
mention but of two worlds; this that is now, and shall remain to the day
of Judgment, (which is therefore also called, The Last Day;) and that
which shall bee a new Heaven, and a new Earth; the Kingdome of Christ
is not to begin till the general Resurrection. And that is it which our
Saviour saith, (Mat. 16.27.) "The Son of man shall come in the glory
of his Father, with his Angels; and then he shall reward every man
according to his works." To reward every man according to his works, is
to execute the Office of a King; and this is not to be till he come in
the glory of his Father, with his Angells. When our Saviour saith,
(Mat. 23.2.) "The Scribes and Pharisees sit in Moses seat; All therefore
whatsoever they bid you doe, that observe and doe;" hee declareth
plainly, that hee ascribeth Kingly Power, for that time, not to
himselfe, but to them. And so hee hath also, where he saith, (Luke
12.14.) "Who made mee a Judge, or Divider over you?" And (John 12.47.)
"I came not to judge the world, but to save the world." And yet our
Saviour came into this world that hee might bee a King, and a Judge in
the world to come: For hee was the Messiah, that is, the Christ, that
is, the Anointed Priest, and the Soveraign Prophet of God; that is to
say, he was to have all the power that was in Moses the Prophet, in the
High Priests that succeeded Moses, and in the Kings that succeeded the
Priests. And St. John saies expressely (chap. 5. ver. 22.) "The Father
judgeth no man, but hath committed all judgment to the Son." And this is
not repugnant to that other place, "I came not to judge the world:" for
this is spoken of the world present, the other of the world to come; as
also where it is said, that at the second coming of Christ, (Mat. 19.
28.) "Yee that have followed me in the Regeneration, when the Son of
man shall sit in the throne of his Glory, yee shall also sit on twelve
thrones, judging the twelve tribes of Israel."
The End Of Christs Comming Was To Renew The Covenant Of The Kingdome
Of God, And To Perswade The Elect To Imbrace It, Which Was The Second
Part Of His Office
If then Christ while hee was on Earth, had no Kingdome in this World,
to what end was his first coming? It was to restore unto God, by a new
Covenant, the Kingdome, which being his by the Old Covenant, had been
cut off by the rebellion of the Israelites in the election of Saul.
Which to doe, he was to preach unto them, that he was the Messiah, that
is, the King promised to them by the Prophets; and to offer himselfe in
sacrifice for the sinnes of them that should by faith submit themselves
thereto; and in case the nation generally should refuse him, to call
to his obedience such as should beleeve in him amongst the Gentiles. So
that there are two parts of our Saviours Office during his aboad upon
the Earth; One to Proclaim himself the Christ; and another by Teaching,
and by working of Miracles, to perswade, and prepare men to live so, as
to be worthy of the Immortality Beleevers were to enjoy, at such time as
he should come in majesty, to take possession of his Fathers Kingdome.
And therefore it is, that the time of his preaching, is often by himself
called the Regeneration; which is not properly a Kingdome, and thereby
a warrant to deny obedience to the Magistrates that then were, (for
hee commanded to obey those that sate then in Moses chaire, and to pay
tribute to Caesar;) but onely an earnest of the Kingdome of God that was
to come, to those to whom God had given the grace to be his disciples,
and to beleeve in him; For which cause the Godly are said to bee already
in the Kingdome of Grace, as naturalized in that heavenly Kingdome.
The Preaching Of Christ Not Contrary To The Then Law Of The Jews, Nor
Of Caesar
Hitherto therefore there is nothing done, or taught by Christ, that
tendeth to the diminution of the Civill Right of the Jewes, or of
Caesar. For as touching the Common-wealth which then was amongst
the Jews, both they that bare rule amongst them, that they that were
governed, did all expect the Messiah, and Kingdome of God; which they
could not have done if their Laws had forbidden him (when he came) to
manifest, and declare himself. Seeing therefore he did nothing, but by
Preaching, and Miracles go about to prove himselfe to be that Messiah,
hee did therein nothing against their laws. The Kingdome hee claimed was
to bee in another world; He taught all men to obey in the mean time them
that sate in Moses seat: he allowed them to give Caesar his tribute, and
refused to take upon himselfe to be a Judg. How then could his words,
or actions bee seditious, or tend to the overthrow of their then Civill
Government? But God having determined his sacrifice, for the reduction
of his elect to their former covenanted obedience, for the means,
whereby he would bring the same to effect, made use of their malice,
and ingratitude. Nor was it contrary to the laws of Caesar. For though
Pilate himself (to gratifie the Jews) delivered him to be crucified; yet
before he did so, he pronounced openly, that he found no fault in him:
And put for title of his condemnation, not as the Jews required, "that
he pretended to be King;" but simply, "That hee was King of the Jews;"
and notwithstanding their clamour, refused to alter it; saying, "What I
have written, I have written."
The Third Part Of His Office Was To Be King (Under His Father) Of The
Elect
As for the third part of his Office, which was to be King, I have
already shewn that his Kingdome was not to begin till the Resurrection.
But then he shall be King, not onely as God, in which sense he is
King already, and ever shall be, of all the Earth, in vertue of his
omnipotence; but also peculiarly of his own Elect, by vertue of the
pact they make with him in their Baptisme. And therefore it is, that
our Saviour saith (Mat. 19.28.) that his Apostles should sit upon twelve
thrones, judging the twelve tribes of Israel, "When the Son of man shall
sit in the throne of his glory;" whereby he signified that he should
reign then in his humane nature; and (Mat. 16.27.) "The Son of man shall
come in the glory of his Father, with his Angels, and then he shall
reward every man according to his works." The same we may read, Marke
13..26. and 14.26. and more expressely for the time, Luke 22.29, 30. "I
appoint unto you a Kingdome, as my Father hath appointed to mee, that
you may eat and drink at my table in my Kingdome, and sit on thrones
judging the twelve tribes of Israel." By which it is manifest that the
Kingdome of Christ appointed to him by his Father, is not to be before
the Son of Man shall come in Glory, and make his Apostles Judges of
the twelve tribes of Israel. But a man may here ask, seeing there is
no marriage in the Kingdome of Heaven, whether men shall then eat, and
drink; what eating therefore is meant in this place? This is expounded
by our Saviour (John 6.27.) where he saith, "Labour not for the meat
which perisheth, but for that meat which endureth unto everlasting
life, which the Son of man shall give you." So that by eating at Christs
table, is meant the eating of the Tree of Life; that is to say, the
enjoying of Immortality, in the Kingdome of the Son of Man. By which
places, and many more, it is evident, that our Saviours Kingdome is to
bee exercised by him in his humane nature.
Christs Authority In The Kingdome Of God Subordinate To His Father
Again, he is to be King then, no otherwise than as subordinate, or
Viceregent of God the Father, as Moses was in the wildernesse; and as
the High Priests were before the reign of Saul; and as the Kings were
after it. For it is one of the Prophecies concerning Christ, that he
should be like (in Office) to Moses; "I will raise them up a Prophet
(saith the Lord, Deut. 18.18.) from amongst their Brethren like unto
thee, and will put my words into his mouth," and this similitude with
Moses, is also apparent in the actions of our Saviour himself, whilest
he was conversant on Earth. For as Moses chose twelve Princes of the
tribes, to govern under him; so did our Saviour choose twelve Apostles,
who shall sit on twelve thrones, and judge the twelve tribes of Israel;
And as Moses authorized Seventy Elders, to receive the Spirit of God,
and to Prophecy to the people, that is, (as I have said before,) to
speak unto them in the name of God; so our Saviour also ordained seventy
Disciples, to preach his Kingdome, and Salvation to all Nations. And as
when a complaint was made to Moses, against those of the Seventy that
prophecyed in the camp of Israel, he justified them in it, as being
subservient therein to his government; so also our Saviour, when St.
John complained to him of a certain man that cast out Devills in his
name, justified him therein, saying, (Luke 9.50.) "Forbid him not, for
hee that is not against us, is on our part."
Again, our Saviour resembled Moses in the institution of Sacraments,
both of Admission into the Kingdome of God, and of Commemoration of his
deliverance of his Elect from their miserable condition. As the Children
of Israel had for Sacrament of their Reception into the Kingdome of God,
before the time of Moses, the rite of Circumcision, which rite having
been omitted in the Wildernesse, was again restored as soon as they came
into the land of Promise; so also the Jews, before the coming of our
Saviour, had a rite of Baptizing, that is, of washing with water all
those that being Gentiles, embraced the God of Israel. This rite St.
John the Baptist used in the reception of all them that gave their names
to the Christ, whom hee preached to bee already come into the world; and
our Saviour instituted the same for a Sacrament to be taken by all that
beleeved in him. From what cause the rite of Baptisme first proceeded,
is not expressed formally in the Scripture; but it may be probably
thought to be an imitation of the law of Moses, concerning Leprousie;
wherein the Leprous man was commanded to be kept out of the campe of
Israel for a certain time; after which time being judged by the Priest
to be clean, hee was admitted into the campe after a solemne Washing.
And this may therefore bee a type of the Washing in Baptisme; wherein
such men as are cleansed of the Leprousie of Sin by Faith, are received
into the Church with the solemnity of Baptisme. There is another
conjecture drawn from the Ceremonies of the Gentiles, in a certain case
that rarely happens; and that is, when a man that was thought dead,
chanced to recover, other men made scruple to converse with him, as they
would doe to converse with a Ghost, unlesse hee were received again into
the number of men, by Washing, as Children new born were washed from
the uncleannesse of their nativity, which was a kind of new birth. This
ceremony of the Greeks, in the time that Judaea was under the Dominion
of Alexander, and the Greeks his successors, may probably enough have
crept into the Religion of the Jews. But seeing it is not likely our
Saviour would countenance a Heathen rite, it is most likely it proceeded
from the Legall Ceremony of Washing after Leprosie. And for the other
Sacraments, of eating the Paschall Lambe, it is manifestly imitated in
the Sacrament of the Lords Supper; in which the Breaking of the Bread,
and the pouring out of the Wine, do keep in memory our deliverance from
the Misery of Sin, by Christs Passion, as the eating of the Paschall
Lambe, kept in memory the deliverance of the Jewes out of the Bondage of
Egypt. Seeing therefore the authority of Moses was but subordinate, and
hee but a Lieutenant to God; it followeth, that Christ, whose authority,
as man, was to bee like that of Moses, was no more but subordinate to
the authority of his Father. The same is more expressely signified, by
that that hee teacheth us to pray, "Our Father, Let thy Kingdome come;"
and, "For thine is the Kingdome, the power and the Glory;" and by that
it is said, that "Hee shall come in the Glory of his Father;" and by
that which St. Paul saith, (1 Cor. 15.24.) "then commeth the end, when
hee shall have delivered up the Kingdome to God, even the Father;" and
by many other most expresse places.
One And The Same God Is The Person Represented By Moses, And By Christ
Our Saviour therefore, both in Teaching, and Reigning, representeth (as
Moses Did) the Person of God; which God from that time forward, but
not before, is called the Father; and being still one and the same
substance, is one Person as represented by Moses, and another Person as
represented by his Sonne the Christ. For Person being a relative to a
Representer, it is consequent to plurality of Representers, that there
bee a plurality of Persons, though of one and the same Substance.
CHAPTER XLII. OF POWER ECCLESIASTICALL
For the understanding of POWER ECCLESIASTICALL, what, and in whom it is,
we are to distinguish the time from the Ascension of our Saviour, into
two parts; one before the Conversion of Kings, and men endued with
Soveraign Civill Power; the other after their Conversion. For it was
long after the Ascension, before any King, or Civill Soveraign embraced,
and publiquely allowed the teaching of Christian Religion.
Of The Holy Spirit That Fel On The Apostles
And for the time between, it is manifest, that the Power
Ecclesiasticall, was in the Apostles; and after them in such as were by
them ordained to Preach the Gospell, and to convert men to Christianity,
and to direct them that were converted in the way of Salvation; and
after these the Power was delivered again to others by these ordained,
and this was done by Imposition of hands upon such as were ordained; by
which was signified the giving of the Holy Spirit, or Spirit of God, to
those whom they ordained Ministers of God, to advance his Kingdome.
So that Imposition of hands, was nothing else but the Seal of their
Commission to Preach Christ, and teach his Doctrine; and the giving of
the Holy Ghost by that ceremony of Imposition of hands, was an imitation
of that which Moses did. For Moses used the same ceremony to his
Minister Joshua, as wee read Deuteronomy 34. ver. 9. "And Joshua the son
of Nun was full of the Spirit of Wisdome; for Moses had laid his
hands upon him." Our Saviour therefore between his Resurrection, and
Ascension, gave his Spirit to the Apostles; first, by "Breathing on
them, and saying," (John 20.22.) "Receive yee the Holy Spirit;" and after
his Ascension (Acts 2.2, 3.) by sending down upon them, a "mighty wind,
and Cloven tongues of fire;" and not by Imposition of hands; as neither
did God lay his hands on Moses; and his Apostles afterward, transmitted
the same Spirit by Imposition of hands, as Moses did to Joshua. So that
it is manifest hereby, in whom the Power Ecclesiasticall continually
remained, in those first times, where there was not any Christian
Common-wealth; namely, in them that received the same from the Apostles,
by successive laying on of hands.
Of The Trinity
Here wee have the Person of God born now the third time. For as Moses,
and the High Priests, were Gods Representative in the Old Testament;
and our Saviour himselfe as Man, during his abode on earth: So the Holy
Ghost, that is to say, the Apostles, and their successors, in the Office
of Preaching, and Teaching, that had received the Holy Spirit, have
Represented him ever since. But a Person, (as I have shewn before,
[chapt. 16.].) is he that is Represented, as often as hee is
Represented; and therefore God, who has been Represented (that is,
Personated) thrice, may properly enough be said to be three Persons;
though neither the word Person, nor Trinity be ascribed to him in the
Bible. St. John indeed (1 Epist. 5.7.) saith, "There be three that bear
witnesse in heaven, the Father, the Word, and the Holy Spirit; and these
Three are One:" But this disagreeth not, but accordeth fitly with three
Persons in the proper signification of Persons; which is, that which is
Represented by another. For so God the Father, as Represented by Moses,
is one Person; and as Represented by his Sonne, another Person, and as
Represented by the Apostles, and by the Doctors that taught by authority
from them derived, is a third Person; and yet every Person here, is
the Person of one and the same God. But a man may here ask, what it was
whereof these three bare witnesse. St. John therefore tells us (verse
11.) that they bear witnesse, that "God hath given us eternall life
in his Son." Again, if it should be asked, wherein that testimony
appeareth, the Answer is easie; for he hath testified the same by the
miracles he wrought, first by Moses; secondly, by his Son himself; and
lastly by his Apostles, that had received the Holy Spirit; all which
in their times Represented the Person of God; and either prophecyed, or
preached Jesus Christ. And as for the Apostles, it was the character
of the Apostleship, in the twelve first and great Apostles, to bear
Witnesse of his Resurrection; as appeareth expressely (Acts 1. ver.
21,22.) where St Peter, when a new Apostle was to be chosen in the place
of Judas Iscariot, useth these words, "Of these men which have companied
with us all the time that the Lord Jesus went in and out amongst us,
beginning at the Baptisme of John, unto that same day that hee was
taken up from us, must one bee ordained to be a Witnesse with us of his
Resurrection:" which words interpret the Bearing of Witnesse, mentioned
by St. John. There is in the same place mentioned another Trinity of
Witnesses in Earth. For (ver. 8.) he saith, "there are three that bear
Witnesse in Earth, the Spirit, and the Water, and the Bloud; and these
three agree in one:" that is to say, the graces of Gods Spirit, and the
two Sacraments, Baptisme, and the Lords Supper, which all agree in one
Testimony, to assure the consciences of beleevers, of eternall life; of
which Testimony he saith (verse 10.) "He that beleeveth on the Son of
man hath the Witnesse in himselfe." In this Trinity on Earth the Unity
is not of the thing; for the Spirit, the Water, and the Bloud, are not
the same substance, though they give the same testimony: But in the
Trinity of Heaven, the Persons are the persons of one and the same God,
though Represented in three different times and occasions. To conclude,
the doctrine of the Trinity, as far as can be gathered directly from
the Scripture, is in substance this; that God who is alwaies One and the
same, was the Person Represented by Moses; the Person Represented by
his Son Incarnate; and the Person Represented by the Apostles. As
Represented by the Apostles, the Holy Spirit by which they spake, is
God; As Represented by his Son (that was God and Man), the Son is that
God; As represented by Moses, and the High Priests, the Father, that is
to say, the Father of our Lord Jesus Christ, is that God: From whence
we may gather the reason why those names Father, Son, and Holy Spirit in
the signification of the Godhead, are never used in the Old Testament:
For they are Persons, that is, they have their names from Representing;
which could not be, till divers men had Represented Gods Person in
ruling, or in directing under him.
Thus wee see how the Power Ecclesiasticall was left by our Saviour
to the Apostles; and how they were (to the end they might the better
exercise that Power,) endued with the Holy Spirit, which is therefore
called sometime in the New Testament Paracletus which signifieth an
Assister, or one called to for helpe, though it bee commonly translated
a Comforter. Let us now consider the Power it selfe, what it was, and
over whom.
The Power Ecclesiasticall Is But The Power To Teach
Cardinall Bellarmine in his third generall Controversie, hath handled a
great many questions concerning the Ecclesiasticall Power of the Pope
of Rome; and begins with this, Whether it ought to be Monarchicall,
Aristocraticall, or Democraticall. All which sorts of Power, are
Soveraign, and Coercive. If now it should appear, that there is no
Coercive Power left them by our Saviour; but onely a Power to proclaim
the Kingdom of Christ, and to perswade men to submit themselves
thereunto; and by precepts and good counsell, to teach them that have
submitted, what they are to do, that they may be received into the
Kingdom of God when it comes; and that the Apostles, and other Ministers
of the Gospel, are our Schoolemasters, and not our Commanders, and their
Precepts not Laws, but wholesome Counsells then were all that dispute in
vain.
An Argument Thereof, The Power Of Christ Himself
I have shewn already (in the last Chapter,) that the Kingdome of Christ
is not of this world: therefore neither can his Ministers (unlesse they
be Kings,) require obedience in his name. For if the Supreme King, have
not his Regall Power in this world; by what authority can obedience be
required to his Officers? As my Father sent me, (so saith our Saviour)
I send you. But our Saviour was sent to perswade the Jews to return to,
and to invite the Gentiles, to receive the Kingdome of his Father, and
not to reign in Majesty, no not, as his Fathers Lieutenant, till the day
of Judgment.
From The Name Of Regeneration
The time between the Ascension, and the generall Resurrection, is
called, not a Reigning, but a Regeneration; that is, a Preparation
of men for the second and glorious coming of Christ, at the day of
Judgment; as appeareth by the words of our Saviour, Mat. 19.28. "You
that have followed me in the Regeneration, when the Son of man shall sit
in the throne of his glory, you shall also sit upon twelve Thrones;" And
of St. Paul (Ephes. 6.15.) "Having your feet shod with the Preparation
of the Gospell of Peace."
From The Comparison Of It, With Fishing, Leaven, Seed
And is compared by our Saviour, to Fishing; that is, to winning men
to obedience, not by Coercion, and Punishing; but by Perswasion: and
therefore he said not to his Apostles, hee would make them so many
Nimrods, Hunters Of Men; But Fishers Of Men. It is compared also to
Leaven; to Sowing of Seed, and to the Multiplication of a grain of
Mustard-seed; by all which Compulsion is excluded; and consequently
there can in that time be no actual Reigning. The work of Christs
Ministers, is Evangelization; that is, a Proclamation of Christ, and
a preparation for his second comming; as the Evangelization of John
Baptist, was a preparation to his first coming.
From The Nature Of Faith:
Again, the Office of Christs Ministers in this world, is to make men
Beleeve, and have Faith in Christ: But Faith hath no relation to, nor
dependence at all upon Compulsion, or Commandement; but onely upon
certainty, or probability of Arguments drawn from Reason, or from
something men beleeve already. Therefore the Ministers of Christ in this
world, have no Power by that title, to Punish any man for not Beleeving,
or for Contradicting what they say; they have I say no Power by that
title of Christs Ministers, to Punish such: but if they have Soveraign
Civill Power, by politick institution, then they may indeed lawfully
Punish any Contradiction to their laws whatsoever: And St. Paul, of
himselfe and other then Preachers of the Gospell saith in expresse
words, (2 Cor. 1.24.) "Wee have no Dominion over your Faith, but are
Helpers of your Joy."
From The Authority Christ Hath Left To Civill Princes
Another Argument, that the Ministers of Christ in this present world
have no right of Commanding, may be drawn from the lawfull Authority
which Christ hath left to all Princes, as well Christians, as Infidels.
St. Paul saith (Col. 3.20.) "Children obey your Parents in all things;
for this is well pleasing to the Lord." And ver. 22. "Servants obey in
all things your Masters according to the flesh, not with eye-service, as
men-pleasers, but in singlenesse of heart, as fearing the Lord;" This is
spoken to them whose Masters were Infidells; and yet they are bidden
to obey them In All Things. And again, concerning obedience to Princes.
(Rom. 13. the first 6. verses) exhorting to "be subject to the Higher
Powers," he saith, "that all Power is ordained of God;" and "that we
ought to be subject to them, not onely for" fear of incurring their
"wrath, but also for conscience sake." And St. Peter, (1 Epist. chap. 2e
ver. 13, 14, 15.) "Submit your selves to every Ordinance of Man, for the
Lords sake, whether it bee to the King, as Supreme, or unto Governours,
as to them that be sent by him for the punishment of evill doers, and
for the praise of them that doe well; for so is the will of God."
And again St. Paul (Tit. 3.1.) "Put men in mind to be subject to
Principalities, and Powers, and to obey Magistrates." These Princes, and
Powers, whereof St. Peter, and St. Paul here speak, were all Infidels;
much more therefore we are to obey those Christians, whom God hath
ordained to have Soveraign Power over us. How then can wee be obliged
to doe any thing contrary to the Command of the King, or other Soveraign
Representant of the Common-wealth, whereof we are members, and by whom
we look to be protected? It is therefore manifest, that Christ hath not
left to his Ministers in this world, unlesse they be also endued with
Civill Authority, any authority to Command other men.
What Christians May Do To Avoid Persecution
But what (may some object) if a King, or a Senate, or other Soveraign
Person forbid us to beleeve in Christ? To this I answer, that such
forbidding is of no effect, because Beleef, and Unbeleef never follow
mens Commands. Faith is a gift of God, which Man can neither give, nor
take away by promise of rewards, or menaces of torture. And if it be
further asked, What if wee bee commanded by our lawfull Prince, to say
with our tongue, wee beleeve not; must we obey such command? Profession
with the tongue is but an externall thing, and no more then any other
gesture whereby we signifie our obedience; and wherein a Christian,
holding firmely in his heart the Faith of Christ, hath the same liberty
which the Prophet Elisha allowed to Naaman the Syrian. Naaman was
converted in his heart to the God of Israel; For hee saith (2 Kings
5.17.) "Thy servant will henceforth offer neither burnt offering, nor
sacrifice unto other Gods but unto the Lord. In this thing the Lord
pardon thy servant, that when my Master goeth into the house of Rimmon
to worship there, and he leaneth on my hand, and I bow my selfe in the
house of Rimmon; when I bow my selfe in the house of Rimmon, the Lord
pardon thy servant in this thing." This the Prophet approved, and bid
him "Goe in peace." Here Naaman beleeved in his heart; but by bowing
before the Idol Rimmon, he denyed the true God in effect, as much as
if he had done it with his lips. But then what shall we answer to our
Saviours saying, "Whosoever denyeth me before men, I will deny him
before my Father which is in Heaven?" This we may say, that whatsoever
a Subject, as Naaman was, is compelled to in obedience to his Soveraign,
and doth it not in order to his own mind, but in order to the laws of
his country, that action is not his, but his Soveraigns; nor is it he
that in this case denyeth Christ before men, but his Governour, and the
law of his countrey. If any man shall accuse this doctrine, as repugnant
to true, and unfeigned Christianity; I ask him, in case there should be
a subject in any Christian Common-wealth, that should be inwardly in his
heart of the Mahometan Religion, whether if his Soveraign Command him to
bee present at the divine service of the Christian Church, and that on
pain of death, he think that Mamometan obliged in conscience to suffer
death for that cause, rather than to obey that command of his lawful
Prince. If he say, he ought rather to suffer death, then he authorizeth
all private men, to disobey their Princes, in maintenance of their
Religion, true, or false; if he say, he ought to bee obedient, then he
alloweth to himself, that which hee denyeth to another, contrary to the
words of our Saviour, "Whatsoever you would that men should doe unto
you, that doe yee unto them;" and contrary to the Law of Nature, (which
is the indubitable everlasting Law of God) "Do not to another, that
which thou wouldest not he should doe unto thee."
Of Martyrs
But what then shall we say of all those Martyrs we read of in the
History of the Church, that they have needlessely cast away their lives?
For answer hereunto, we are to distinguish the persons that have been
for that cause put to death; whereof some have received a Calling to
preach, and professe the Kingdome of Christ openly; others have had no
such Calling, nor more has been required of them than their owne faith.
The former sort, if they have been put to death, for bearing witnesse to
this point, that Jesus Christ is risen from the dead, were true Martyrs;
For a Martyr is, (to give the true definition of the word) a Witnesse of
the Resurrection of Jesus the Messiah; which none can be but those
that conversed with him on earth, and saw him after he was risen: For a
Witnesse must have seen what he testifieth, or else his testimony is not
good. And that none but such, can properly be called Martyrs of Christ,
is manifest out of the words of St. Peter, Act. 1.21, 22. "Wherefore of
these men which have companyed with us all the time that the Lord Jesus
went in and out amongst us, beginning from the Baptisme of John unto
that same day hee was taken up from us, must one be ordained to be a
Martyr (that is a Witnesse) with us of his Resurrection:" Where we
may observe, that he which is to bee a Witnesse of the truth of
the Resurrection of Christ, that is to say, of the truth of this
fundamentall article of Christian Religion, that Jesus was the Christ,
must be some Disciple that conversed with him, and saw him before, and
after his Resurrection; and consequently must be one of his originall
Disciples: whereas they which were not so, can Witnesse no more, but
that their antecessors said it, and are therefore but Witnesses of
other mens testimony; and are but second Martyrs, or Martyrs of Christs
Witnesses.
He, that to maintain every doctrine which he himself draweth out of
the History of our Saviours life, and of the Acts, or Epistles of the
Apostles; or which he beleeveth upon the authority of a private man,
wil oppose the Laws and Authority of the Civill State, is very far from
being a Martyr of Christ, or a Martyr of his Martyrs. ’Tis one Article
onely, which to die for, meriteth so honorable a name; and that Article
is this, that Jesus Is The Christ; that is to say, He that hath redeemed
us, and shall come again to give us salvation, and eternall life in his
glorious Kingdome. To die for every tenet that serveth the ambition,
or profit of the Clergy, is not required; nor is it the Death of the
Witnesse, but the Testimony it self that makes the Martyr: for the word
signifieth nothing else, but the man that beareth Witnesse, whether he
be put to death for his testimony, or not.
Also he that is not sent to preach this fundamentall article, but taketh
it upon him of his private authority, though he be a Witnesse, and
consequently a Martyr, either primary of Christ, or secondary of his
Apostles, Disciples, or their Successors; yet is he not obliged to
suffer death for that cause; because being not called thereto, tis
not required at his hands; nor ought hee to complain, if he loseth
the reward he expecteth from those that never set him on work. None
therefore can be a Martyr, neither of the first, nor second degree, that
have not a warrant to preach Christ come in the flesh; that is to say,
none, but such as are sent to the conversion of Infidels. For no man
is a Witnesse to him that already beleeveth, and therefore needs no
Witnesse; but to them that deny, or doubt, or have not heard it. Christ
sent his Apostles, and his Seventy Disciples, with authority to preach;
he sent not all that beleeved: And he sent them to unbeleevers; "I send
you (saith he) as sheep amongst wolves;" not as sheep to other sheep.
Argument From The Points Of Their Commission
Lastly the points of their Commission, as they are expressely set down
in the Gospel, contain none of them any authority over the Congregation.
To Preach
We have first (Mat. 10.) that the twelve Apostles were sent "to the
lost sheep of the house of Israel," and commanded to Preach, "that the
Kingdome of God was at hand." Now Preaching in the originall, is that
act, which a Crier, Herald, or other Officer useth to doe publiquely in
Proclaiming of a King. But a Crier hath not right to Command any man.
And (Luke 10.2.) the seventy Disciples are sent out, "as Labourers,
not as Lords of the Harvest;" and are bidden (verse 9.) to say, "The
Kingdome of God is come nigh unto you;" and by Kingdome here is meant,
not the Kingdome of Grace, but the Kingdome of Glory; for they are
bidden to denounce it (ver. 11.) to those Cities which shall not receive
them, as a threatning, that it shall be more tolerable in that day for
Sodome, than for such a City. And (Mat. 20.28.) our Saviour telleth his
Disciples, that sought Priority of place, their Office was to minister,
even as the Son of man came, not to be ministred unto, but to minister.
Preachers therefore have not Magisteriall, but Ministeriall power: "Bee
not called Masters, (saith our Saviour, Mat. 23.10) for one is your
Master, even Christ."
And Teach
Another point of their Commission, is, to Teach All Nations; as it is in
Mat. 28.19. or as in St. Mark 16.15 "Goe into all the world, and Preach
the Gospel to every creature." Teaching therefore, and Preaching is the
same thing. For they that Proclaim the comming of a King, must withall
make known by what right he commeth, if they mean men shall submit
themselves unto him: As St. Paul did to the Jews of Thessalonica,
when "three Sabbath days he reasoned with them out of the Scriptures,
opening, and alledging that Christ must needs have suffered, and risen
again from the dead, and that this Jesus is Christ." But to teach out
of the Old Testament that Jesus was Christ, (that is to say, King,)
and risen from the dead, is not to say, that men are bound after they
beleeve it, to obey those that tell them so, against the laws, and
commands of their Soveraigns; but that they shall doe wisely, to expect
the coming of Christ hereafter, in Patience, and Faith, with Obedience
to their present Magistrates.
To Baptize;
Another point of their Commission, is to Baptize, "in the name of
the Father, and of the Son, and of the Holy Ghost." What is Baptisme?
Dipping into water. But what is it to Dip a man into the water in the
name of any thing? The meaning of these words of Baptisme is this. He
that is Baptized, is Dipped or Washed, as a sign of becomming a new man,
and a loyall subject to that God, whose Person was represented in old
time by Moses, and the High Priests, when he reigned over the Jews; and
to Jesus Christ, his Sonne, God, and Man, that hath redeemed us, and
shall in his humane nature Represent his Fathers Person in his eternall
Kingdome after the Resurrection; and to acknowledge the Doctrine of the
Apostles, who assisted by the Spirit of the Father, and of the Son, were
left for guides to bring us into that Kingdome, to be the onely, and
assured way thereunto. This, being our promise in Baptisme; and the
Authority of Earthly Soveraigns being not to be put down till the day of
Judgment; (for that is expressely affirmed by S. Paul 1 Cor. 15. 22, 23,
24. where he saith, "As in Adam all die, so in Christ all shall be
made alive. But every man in his owne order, Christ the first fruits,
afterward they that are Christs, at his comming; Then Commeth the end,
when he shall have delivered up the Kingdome of God, even the Father,
when he shall have put down all Rule, and all Authority and Power")
it is manifest, that we do not in Baptisme constitute over us another
authority, by which our externall actions are to be governed in this
life; but promise to take the doctrine of the Apostles for our direction
in the way to life eternall.
And To Forgive, And Retain Sinnes
The Power of Remission, And Retention Of Sinnes, called also the Power
of Loosing, and Binding, and sometimes the Keyes Of The Kingdome Of
Heaven, is a consequence of the Authority to Baptize, or refuse to
Baptize. For Baptisme is the Sacrament of Allegeance, of them that are
to be received into the Kingdome of God; that is to say, into Eternall
life; that is to say, to Remission of Sin: For as Eternall life was lost
by the Committing, so it is recovered by the Remitting of mens Sins. The
end of Baptisme is Remission of Sins: and therefore St. Peter, when they
that were converted by his Sermon on the day of Pentecost, asked what
they were to doe, advised them to "repent, and be Baptized in the name
of Jesus, for the Remission of Sins." And therefore seeing to Baptize
is to declare the Reception of men into Gods Kingdome; and to refuse to
Baptize is to declare their Exclusion; it followeth, that the Power
to declare them Cast out, or Retained in it, was given to the same
Apostles, and their Substitutes, and Successors. And therefore after our
Saviour had breathed upon them, saying, (John 20.22.) "Receive the Holy
Ghost," hee addeth in the next verse, "Whose soever Sins ye Remit,
they are Remitted unto them; and whose soever Sins ye Retain, they are
Retained." By which words, is not granted an Authority to Forgive, or
Retain Sins, simply and absolutely, as God Forgiveth or Retaineth them,
who knoweth the Heart of man, and truth of his Penitence and Conversion;
but conditionally, to the Penitent: And this Forgivenesse, or
Absolution, in case the absolved have but a feigned Repentance, is
thereby without other act, or sentence of the Absolvent, made void,
and hath no effect at all to Salvation, but on the contrary, to the
Aggravation of his Sin. Therefore the Apostles, and their Successors,
are to follow but the outward marks of Repentance; which appearing, they
have no Authority to deny Absolution; and if they appeare not, they have
no authority to Absolve. The same also is to be observed in Baptisme:
for to a converted Jew, or Gentile, the Apostles had not the Power to
deny Baptisme; nor to grant it to the Un-penitent. But seeing no man is
able to discern the truth of another mans Repentance, further than by
externall marks, taken from his words, and actions, which are subject to
hypocrisie; another question will arise, Who it is that is constituted
Judge of those marks. And this question is decided by our Saviour
himself; (Mat. 18. 15, 16, 17.) "If thy Brother (saith he) shall
trespasse against thee, go and tell him his fault between thee, and him
alone; if he shall hear thee, thou hast gained thy Brother. But if he
will not hear thee, then take with thee one, or two more. And if he
shall neglect to hear them, tell it unto the Church, let him be unto
thee as an Heathen man, and a Publican." By which it is manifest, that
the Judgment concerning the truth of Repentance, belonged not to any one
Man, but to the Church, that is, to the Assembly of the Faithfull, or
to them that have authority to bee their Representant. But besides the
Judgment, there is necessary also the pronouncing of Sentence: And
this belonged alwaies to the Apostle, or some Pastor of the Church,
as Prolocutor; and of this our Saviour speaketh in the 18 verse,
"Whatsoever ye shall bind on earth, shall be bound in heaven; and
whatsoever ye shall loose on earth, shall be loosed in heaven." And
comformable hereunto was the practise of St. Paul (1 Cor. 5.3, 4, & 5.)
where he saith, "For I verily, as absent in body, but present in spirit,
have determined already, as though I were present, concerning him that
hath so done this deed; In the name of our Lord Jesus Christ when ye
are gathered together, and my spirit, with the power of our Lord Jesus
Christ, To deliver such a one to Satan;" that is to say, to cast him
out of the Church, as a man whose Sins are not Forgiven. Paul here
pronounceth the Sentence; but the Assembly was first to hear the Cause,
(for St. Paul was absent;) and by consequence to condemn him. But in
the same chapter (ver. 11, 12.) the Judgment in such a case is more
expressely attributed to the Assembly: "But now I have written unto
you, not to keep company, if any man that is called a Brother be a
Fornicator, &c. with such a one no not to eat. For what have I to do to
judg them that are without? Do not ye judg them that are within?"
The Sentence therefore by which a man was put out of the Church, was
pronounced by the Apostle, or Pastor; but the Judgment concerning the
merit of the cause, was in the Church; that is to say, (as the times
were before the conversion of Kings, and men that had Soveraign
Authority in the Common-wealth,) the Assembly of the Christians dwelling
in the same City; as in Corinth, in the Assembly of the Christians of
Corinth.
Of Excommunication
This part of the Power of the Keyes, by which men were thrust out from
the Kingdome of God, is that which is called Excommunication; and to
excommunicate, is in the Originall, Aposunagogon Poiein, To Cast Out Of
The Synagogue; that is, out of the place of Divine service; a word drawn
from the custom of the Jews, to cast out of their Synagogues, such as
they thought in manners, or doctrine, contagious, as Lepers were by the
Law of Moses separated from the congregation of Israel, till such time
as they should be by the Priest pronounced clean.
The Use Of Excommunication Without Civill Power.
The Use and Effect of Excommunication, whilest it was not yet
strengthened with the Civill Power, was no more, than that they, who
were not Excommunicate, were to avoid the company of them that were.
It was not enough to repute them as Heathen, that never had been
Christians; for with such they might eate, and drink; which with
Excommunicate persons they might not do; as appeareth by the words of
St. Paul, (1 Cor. 5. ver. 9, 10, &c.) where he telleth them, he had
formerly forbidden them to "company with Fornicators;" but (because that
could not bee without going out of the world,) he restraineth it to such
Fornicators, and otherwise vicious persons, as were of the brethren;
"with such a one" (he saith) they ought not to keep company, "no, not to
eat." And this is no more than our Saviour saith (Mat. 18.17.) "Let
him be to thee as a Heathen, and as a Publican." For Publicans (which
signifieth Farmers, and Receivers of the revenue of the Common-wealth)
were so hated, and detested by the Jews that were to pay for it, as
that Publican and Sinner were taken amongst them for the same thing:
Insomuch, as when our Saviour accepted the invitation of Zacchaeus a
Publican; though it were to Convert him, yet it was objected to him as
a Crime. And therefore, when our Saviour, to Heathen, added Publican, he
did forbid them to eat with a man Excommunicate.
As for keeping them out of their Synagogues, or places of Assembly, they
had no Power to do it, but that of the owner of the place, whether he
were Christian, or Heathen. And because all places are by right, in the
Dominion of the Common-wealth; as well hee that was Excommunicated, as
hee that never was Baptized, might enter into them by Commission from
the Civill Magistrate; as Paul before his conversion entred into their
Synagogues at Damascus, (Acts 9.2.) to apprehend Christians, men and
women, and to carry them bound to Jerusalem, by Commission from the High
Priest.
Of No Effect Upon An Apostate
By which it appears, that upon a Christian, that should become an
Apostate, in a place where the Civill Power did persecute, or not assist
the Church, the effect of Excommunication had nothing in it, neither of
dammage in this world, nor of terrour: Not of terrour, because of their
unbeleef; nor of dammage, because they returned thereby into the favour
of the world; and in the world to come, were to be in no worse estate,
then they which never had beleeved. The dammage redounded rather to the
Church, by provocation of them they cast out, to a freer execution of
their malice.
But Upon The Faithfull Only
Excommunication therefore had its effect onely upon those, that beleeved
that Jesus Christ was to come again in Glory, to reign over, and to
judge both the quick, and the dead, and should therefore refuse entrance
into his Kingdom, to those whose Sins were Retained; that is, to those
that were Excommunicated by the Church. And thence it is that St. Paul
calleth Excommunication, a delivery of the Excommunicate person to
Satan. For without the Kingdom of Christ, all other Kingdomes after
Judgment, are comprehended in the Kingdome of Satan. This is it that the
faithfull stood in fear of, as long as they stood Excommunicate, that is
to say, in an estate wherein their sins were not Forgiven. Whereby wee
may understand, that Excommunication in the time that Christian Religion
was not authorized by the Civill Power, was used onely for a correction
of manners, not of errours in opinion: for it is a punishment, whereof
none could be sensible but such as beleeved, and expected the coming
again of our Saviour to judge the world; and they who so beleeved,
needed no other opinion, but onely uprightnesse of life, to be saved.
For What Fault Lyeth Excommunication
There Lyeth Excommunication for Injustice; as (Mat. 18.) If thy Brother
offend thee, tell it him privately; then with Witnesses; lastly, tell
the Church; and then if he obey not, "Let him be to thee as an Heathen
man, and a Publican." And there lyeth Excommunication for a Scandalous
Life, as (1 Cor. 5. 11.) "If any man that is called a Brother, be
a Fornicator, or Covetous, or an Idolater, or a Drunkard, or an
Extortioner, with such a one yee are not to eat." But to Excommunicate a
man that held this foundation, that Jesus Was The Christ, for difference
of opinion in other points, by which that Foundation was not destroyed,
there appeareth no authority in the Scripture, nor example in the
Apostles. There is indeed in St. Paul (Titus 3.10.) a text that seemeth
to be to the contrary. "A man that is an Haeretique, after the first
and second admonition, reject." For an Haeretique, is he, that being a
member of the Church, teacheth neverthelesse some private opinion, which
the Church has forbidden: and such a one, S. Paul adviseth Titus, after
the first, and second admonition, to Reject. But to Reject (in this
place) is not to Excommunicate the Man; But to Give Over Admonishing
Him, To Let Him Alone, To Set By Disputing With Him, as one that is to
be convinced onely by himselfe. The same Apostle saith (2 Tim. 2.23.)
"Foolish and unlearned questions avoid;" The word Avoid in this place,
and Reject in the former, is the same in the Originall, paraitou: but
Foolish questions may bee set by without Excommunication. And again,
(Tit. 3.93) "Avoid Foolish questions," where the Originall, periistaso,
(set them by) is equivalent to the former word Reject. There is no
other place that can so much as colourably be drawn, to countenance
the Casting out of the Church faithfull men, such as beleeved the
foundation, onely for a singular superstructure of their own, proceeding
perhaps from a good & pious conscience. But on the contrary, all such
places as command avoiding such disputes, are written for a Lesson to
Pastors, (such as Timothy and Titus were) not to make new Articles of
Faith, by determining every small controversie, which oblige men to a
needlesse burthen of Conscience, or provoke them to break the union of
the Church. Which Lesson the Apostles themselves observed well. S. Peter
and S. Paul, though their controversie were great, (as we may read
in Gal. 2.11.) yet they did not cast one another out of the Church.
Neverthelesse, during the Apostles time, there were other Pastors that
observed it not; As Diotrephes (3 John 9. &c.) who cast out of the
Church, such as S. John himself thought fit to be received into it, out
of a pride he took in Praeeminence; so early it was, that Vainglory, and
Ambition had found entrance into the Church of Christ.
Of Persons Liable To Excommunication
That a man be liable to Excommunication, there be many conditions
requisite; as First, that he be a member of some Commonalty, that is to
say, of some lawfull Assembly, that is to say, of some Christian
Church, that hath power to judge of the cause for which hee is to
bee Excommunicated. For where there is no community, there can bee no
Excommunication; nor where there is no power to Judge, can there bee any
power to give Sentence. From hence it followeth, that one Church cannot
be Excommunicated by another: For either they have equall power
to Excommunicate each other, in which case Excommunication is not
Discipline, nor an act of Authority, but Schisme, and Dissolution of
charity; or one is so subordinate to the other, as that they both
have but one voice, and then they be but one Church; and the part
Excommunicated, is no more a Church, but a dissolute number of
individuall persons.
And because the sentence of Excommunication, importeth an advice, not to
keep company, nor so much as to eat with him that is Excommunicate, if
a Soveraign Prince, or Assembly bee Excommunicate, the sentence is of no
effect. For all Subjects are bound to be in the company and presence of
their own Soveraign (when he requireth it) by the law of Nature; nor
can they lawfully either expell him from any place of his own Dominion,
whether profane or holy; nor go out of his Dominion, without his leave;
much lesse (if he call them to that honour,) refuse to eat with him. And
as to other Princes and States, because they are not parts of one and
the same congregation, they need not any other sentence to keep
them from keeping company with the State Excommunicate: for the
very Institution, as it uniteth many men into one Community; so it
dissociateth one Community from another: so that Excommunication is
not needfull for keeping Kings and States asunder; nor has any further
effect then is in the nature of Policy it selfe; unlesse it be to
instigate Princes to warre upon one another.
Nor is the Excommunication of a Christian Subject, that obeyeth the laws
of his own Soveraign, whether Christian, or Heathen, of any effect. For
if he beleeve that "Jesus is the Christ, he hath the Spirit of God" (1
Joh. 4.1.) "and God dwelleth in him, and he in God," (1 Joh. 4.15.) But
hee that hath the Spirit of God; hee that dwelleth in God; hee in
whom God dwelleth, can receive no harm by the Excommunication of men.
Therefore, he that beleeveth Jesus to be the Christ, is free from all
the dangers threatned to persons Excommunicate. He that beleeveth it
not, is no Christian. Therefore a true and unfeigned Christian is not
liable to Excommunication; Nor he also that is a professed Christian,
till his Hypocrisy appear in his Manners, that is, till his behaviour
bee contrary to the law of his Soveraign, which is the rule of Manners,
and which Christ and his Apostles have commanded us to be subject to.
For the Church cannot judge of Manners but by externall Actions, which
Actions can never bee unlawfull, but when they are against the Law of
the Common-wealth.
If a mans Father, or Mother, or Master bee Excommunicate, yet are not
the Children forbidden to keep them Company, nor to Eat with them; for
that were (for the most part) to oblige them not to eat at all, for want
of means to get food; and to authorise them to disobey their Parents,
and Masters, contrary to the Precept of the Apostles.
In summe, the Power of Excommunication cannot be extended further than
to the end for which the Apostles and Pastors of the Church have
their Commission from our Saviour; which is not to rule by Command and
Coaction, but by Teaching and Direction of men in the way of Salvation
in the world to come. And as a Master in any Science, may abandon his
Scholar, when hee obstinately neglecteth the practise of his rules; but
not accuse him of Injustice, because he was never bound to obey him:
so a Teacher of Christian doctrine may abandon his Disciples that
obstinately continue in an unchristian life; but he cannot say, they doe
him wrong, because they are not obliged to obey him: For to a Teacher
that shall so complain, may be applyed the Answer of God to Samuel in
the like place, (1 Sam. 8.) "They have not rejected thee, but mee."
Excommunication therefore when it wanteth the assistance of the Civill
Power, as it doth, when a Christian State, or Prince is Excommunicate
by a forain Authority, is without effect; and consequently ought to
be without terrour. The name of Fulmen Excommunicationis (that is, the
Thunderbolt Of Excommunication) proceeded from an imagination of the
Bishop of Rome, which first used it, that he was King of Kings, as the
Heathen made Jupiter King of the Gods; and assigned him in their Poems,
and Pictures, a Thunderbolt, wherewith to subdue, and punish the Giants,
that should dare to deny his power: Which imagination was grounded on
two errours; one, that the Kingdome of Christ is of this world, contrary
to our Saviours owne words, "My Kingdome is not of this world;" the
other, that hee is Christs Vicar, not onely over his owne Subjects,
but over all the Christians of the World; whereof there is no ground in
Scripture, and the contrary shall bee proved in its due place.
Of The Interpreter Of The Scriptures Before Civill Soveraigns Became
Christians
St. Paul coming to Thessalonica, where was a Synagogue of the Jews,
(Acts 17.2, 3.) "As his manner was, went in unto them, and three Sabbath
dayes reasoned with them out of the Scriptures, Opening and alledging,
that Christ must needs have suffered and risen again from the dead; and
that this Jesus whom he preached was the Christ." The Scriptures here
mentioned were the Scriptures of the Jews, that is, the Old Testament.
The men, to whom he was to prove that Jesus was the Christ, and risen
again from the dead, were also Jews, and did beleeve already, that
they were the Word of God. Hereupon (as it is verse 4.) some of them
beleeved, and (as it is in the 5. ver.) some beleeved not. What was
the reason, when they all beleeved the Scripture, that they did not
all beleeve alike; but that some approved, others disapproved the
Interpretation of St. Paul that cited them; and every one Interpreted
them to himself? It was this; S. Paul came to them without any Legall
Commission, and in the manner of one that would not Command, but
Perswade; which he must needs do, either by Miracles, as Moses did
to the Israelites in Egypt, that they might see his Authority in Gods
works; or by Reasoning from the already received Scripture, that
they might see the truth of his doctrine in Gods Word. But whosoever
perswadeth by reasoning from principles written, maketh him to whom hee
speaketh Judge, both of the meaning of those principles, and also of the
force of his inferences upon them. If these Jews of Thessalonica were
not, who else was the Judge of what S. Paul alledged out of Scripture?
If S. Paul, what needed he to quote any places to prove his doctrine? It
had been enough to have said, I find it so in Scripture, that is to
say, in your Laws, of which I am Interpreter, as sent by Christ. The
Interpreter therefore of the Scripture, to whose Interpretation the
Jews of Thessalonica were bound to stand, could be none: every one might
beleeve, or not beleeve, according as the Allegations seemed to himselfe
to be agreeable, or not agreeable to the meaning of the places alledged.
And generally in all cases of the world, hee that pretendeth any proofe,
maketh Judge of his proofe him to whom he addresseth his speech. And as
to the case of the Jews in particular, they were bound by expresse words
(Deut. 17.) to receive the determination of all hard questions, from
the Priests and Judges of Israel for the time being. But this is to bee
understood of the Jews that were yet unconverted.
For the Conversion of the Gentiles, there was no use of alledging the
Scriptures, which they beleeved not. The Apostles therefore laboured by
Reason to confute their Idolatry; and that done, to perswade them to the
faith of Christ, by their testimony of his Life, and Resurrection. So
that there could not yet bee any controversie concerning the authority
to Interpret Scripture; seeing no man was obliged during his infidelity,
to follow any mans Interpretation of any Scripture, except his
Soveraigns Interpretation of the Laws of his countrey.
Let us now consider the Conversion it self, and see what there was
therein, that could be cause of such an obligation. Men were converted
to no other thing then to the Beleef of that which the Apostles
preached: And the Apostles preached nothing, but that Jesus was the
Christ, that is to say, the King that was to save them, and reign over
them eternally in the world to come; and consequently that hee was not
dead, but risen again from the dead, and gone up into Heaven, and should
come again one day to judg the world, (which also should rise again to
be judged,) and reward every man according to his works. None of them
preached that himselfe, or any other Apostle was such an Interpreter
of the Scripture, as all that became Christians, ought to take their
Interpretation for Law. For to Interpret the Laws, is part of the
Administration of a present Kingdome; which the Apostles had not. They
prayed then, and all other Pastors ever since, "Let thy Kingdome come;"
and exhorted their Converts to obey their then Ethnique Princes. The New
Testament was not yet published in one Body. Every of the Evangelists
was Interpreter of his own Gospel; and every Apostle of his own Epistle;
And of the Old Testament, our Saviour himselfe saith to the Jews (John
5. 39.) "Search the Scriptures; for in them yee thinke to have eternall
life, and they are they that testifie of me." If hee had not meant they
should Interpret them, hee would not have bidden them take thence the
proof of his being the Christ; he would either have Interpreted them
himselfe, or referred them to the Interpretation of the Priests.
When a difficulty arose, the Apostles and Elders of the Church assembled
themselves together, and determined what should bee preached, and
taught, and how they should Interpret the Scriptures to the People;
but took not from the People the liberty to read, and Interpret them to
themselves. The Apostles sent divers Letters to the Churches, and other
Writings for their instruction; which had been in vain, if they had not
allowed them to Interpret, that is, to consider the meaning of them.
And as it was in the Apostles time, it must be till such time as
there should be Pastors, that could authorise an Interpreter, whose
Interpretation should generally be stood to: But that could not be till
Kings were Pastors, or Pastors Kings.
Of The Power To Make Scripture Law
There be two senses, wherein a Writing may be said to be Canonicall;
for Canon, signifieth a Rule; and a Rule is a Precept, by which a man
is guided, and directed in any action whatsoever. Such Precepts, though
given by a Teacher to his Disciple, or a Counsellor to his friend,
without power to Compell him to observe them, are neverthelesse Canons;
because they are Rules: But when they are given by one, whom he that
receiveth them is bound to obey, then are those Canons, not onely Rules,
but Laws: The question therefore here, is of the Power to make the
Scriptures (which are the Rules of Christian Faith) Laws.
Of The Ten Commandements
That part of the Scripture, which was first Law, was the Ten
Commandements, written in two Tables of Stone, and delivered by God
himselfe to Moses; and by Moses made known to the people. Before that
time there was no written Law of God, who as yet having not chosen any
people to bee his peculiar Kingdome, had given no Law to men, but the
Law of Nature, that is to say, the Precepts of Naturall Reason, written
in every mans own heart. Of these two Tables, the first containeth the
law of Soveraignty; 1. That they should not obey, nor honour the Gods of
other Nations, in these words, "Non habebis Deos alienos coram me," that
is, "Thou shalt not have for Gods, the Gods that other Nations worship;
but onely me:" whereby they were forbidden to obey, or honor, as their
King and Governour, any other God, than him that spake unto them then by
Moses, and afterwards by the High Priest. 2. That they "should not make
any Image to represent him;" that is to say, they were not to choose to
themselves, neither in heaven, nor in earth, any Representative of their
own fancying, but obey Moses and Aaron, whom he had appointed to that
office. 3. That "they should not take the Name of God in vain;" that is,
they should not speak rashly of their King, nor dispute his Right,
nor the commissions of Moses and Aaron, his Lieutenants. 4. That "they
should every Seventh day abstain from their ordinary labour," and employ
that time in doing him Publique Honor. The second Table containeth the
Duty of one man towards another, as "To honor Parents; Not to kill;
Not to Commit Adultery; Not to steale; Not to corrupt Judgment by false
witnesse;" and finally, "Not so much as to designe in their heart the
doing of any injury one to another." The question now is, Who it was
that gave to these written Tables the obligatory force of Lawes. There
is no doubt but that they were made Laws by God himselfe: But because a
Law obliges not, nor is Law to any, but to them that acknowledge it to
be the act of the Soveraign, how could the people of Israel that were
forbidden to approach the Mountain to hear what God said to Moses, be
obliged to obedience to all those laws which Moses propounded to them?
Some of them were indeed the Laws of Nature, as all the Second Table;
and therefore to be acknowledged for Gods Laws; not to the Israelites
alone, but to all people: But of those that were peculiar to the
Israelites, as those of the first Table, the question remains; saving
that they had obliged themselves, presently after the propounding of
them, to obey Moses, in these words (Exod. 20.19.) "Speak them thou to
us, and we will hear thee; but let not God speak to us, lest we die." It
was therefore onely Moses then, and after him the High Priest, whom (by
Moses) God declared should administer this his peculiar Kingdome, that
had on Earth, the power to make this short Scripture of the Decalogue
to bee Law in the Common-wealth of Israel. But Moses, and Aaron, and the
succeeding High Priests were the Civill Soveraigns. Therefore hitherto,
the Canonizing, or making of the Scripture Law, belonged to the Civill
Soveraigne.
Of The Judicial, And Leviticall Law
The Judiciall Law, that is to say, the Laws that God prescribed to the
Magistrates of Israel, for the rule of their administration of Justice,
and of the Sentences, or Judgments they should pronounce, in Pleas
between man and man; and the Leviticall Law, that is to say, the rule
that God prescribed touching the Rites and Ceremonies of the Priests and
Levites, were all delivered to them by Moses onely; and therefore also
became Lawes, by vertue of the same promise of obedience to Moses.
Whether these laws were then written, or not written, but dictated to
the People by Moses (after his forty dayes being with God in the Mount)
by word of mouth, is not expressed in the Text; but they were all
positive Laws, and equivalent to holy Scripture, and made Canonicall by
Moses the Civill Soveraign.
The Second Law
After the Israelites were come into the Plains of Moab over against
Jericho, and ready to enter into the land of Promise, Moses to the
former Laws added divers others; which therefore are called Deuteronomy:
that is, Second Laws. And are (as it is written, Deut. 29.1.) "The words
of a Covenant which the Lord commanded Moses to make with the Children
of Israel, besides the Covenant which he made with them in Horeb." For
having explained those former Laws, in the beginning of the Book of
Deuteronomy, he addeth others, that begin at the 12. Cha. and continue
to the end of the 26. of the same Book. This Law (Deut. 27.1.) they were
commanded to write upon great stones playstered over, at their passing
over Jordan: This Law also was written by Moses himself in a Book; and
delivered into the hands of the "Priests, and to the Elders of Israel,"
(Deut. 31.9.) and commanded (ve. 26.) "to be put in the side of the
Arke;" for in the Ark it selfe was nothing but the Ten Commandements.
This was the Law, which Moses (Deuteronomy 17.18.) commanded the Kings
of Israel should keep a copie of: And this is the Law, which having been
long time lost, was found again in the Temple in the time of Josiah,
and by his authority received for the Law of God. But both Moses at the
writing, and Josiah at the recovery thereof, had both of them the
Civill Soveraignty. Hitherto therefore the Power of making Scripture
Canonicall, was in the Civill Soveraign.
Besides this Book of the Law, there was no other Book, from the time of
Moses, till after the Captivity, received amongst the Jews for the
Law of God. For the Prophets (except a few) lived in the time of the
Captivity it selfe; and the rest lived but a little before it; and were
so far from having their Prophecies generally received for Laws, as that
their persons were persecuted, partly by false Prophets, and partly by
the Kings which were seduced by them. And this Book it self, which was
confirmed by Josiah for the Law of God, and with it all the History of
the Works of God, was lost in the Captivity, and sack of the City of
Jerusalem, as appears by that of 2 Esdras 14.21. "Thy Law is burnt;
therefor no man knoweth the things that are done of thee, of the works
that shall begin." And before the Captivity, between the time when the
Law was lost, (which is not mentioned in the Scripture, but may probably
be thought to be the time of Rehoboam, when Shishak King of Egypt took
the spoils of the Temple,(1 Kings 14.26.)) and the time of Josiah,
when it was found againe, they had no written Word of God, but ruled
according to their own discretion, or by the direction of such, as each
of them esteemed Prophets.
The Old Testament, When Made Canonicall
From whence we may inferre, that the Scriptures of the Old Testament,
which we have at this day, were not Canonicall, nor a Law unto the Jews,
till the renovation of their Covenant with God at their return from the
Captivity, and restauration of their Common-wealth under Esdras. But
from that time forward they were accounted the Law of the Jews, and for
such translated into Greek by Seventy Elders of Judaea, and put into the
Library of Ptolemy at Alexandria, and approved for the Word of God. Now
seeing Esdras was the High Priest, and the High Priest was their Civill
Soveraigne, it is manifest, that the Scriptures were never made Laws,
but by the Soveraign Civill Power.
The New Testament Began To Be Canonicall Under Christian Soveraigns By
the Writings of the Fathers that lived in the time before that Christian
Religion was received, and authorised by Constantine the Emperour, we
may find, that the Books wee now have of the New Testament, were held by
the Christians of that time (except a few, in respect of whose paucity
the rest were called the Catholique Church, and others Haeretiques) for
the dictates of the Holy Ghost; and consequently for the Canon, or Rule
of Faith: such was the reverence and opinion they had of their Teachers;
as generally the reverence that the Disciples bear to their first
Masters, in all manner of doctrine they receive from them, is not small.
Therefore there is no doubt, but when S. Paul wrote to the Churches he
had converted; or any other Apostle, or Disciple of Christ, to those
which had then embraced Christ, they received those their Writings for
the true Christian Doctrine. But in that time, when not the Power and
Authority of the Teacher, but the Faith of the Hearer caused them
to receive it, it was not the Apostles that made their own Writings
Canonicall, but every Convert made them so to himself.
But the question here, is not what any Christian made a Law, or Canon
to himself, (which he might again reject, by the same right he received
it;) but what was so made a Canon to them, as without injustice they
could not doe any thing contrary thereunto. That the New Testament
should in this sense be Canonicall, that is to say, a Law in any place
where the Law of the Common-wealth had not made it so, is contrary to
the nature of a Law. For a Law, (as hath been already shewn) is the
Commandement of that Man, or Assembly, to whom we have given Soveraign
Authority, to make such Rules for the direction of our actions, as hee
shall think fit; and to punish us, when we doe any thing contrary to the
same. When therefore any other man shall offer unto us any other Rules,
which the Soveraign Ruler hath not prescribed, they are but Counsell,
and Advice; which, whether good, or bad, hee that is counselled, may
without injustice refuse to observe, and when contrary to the Laws
already established, without injustice cannot observe, how good soever
he conceiveth it to be. I say, he cannot in this case observe the same
in his actions, nor in his discourse with other men; though he may
without blame beleeve the his private Teachers, and wish he had the
liberty to practise their advice; and that it were publiquely received
for Law. For internall faith is in its own nature invisible, and
consequently exempted from all humane jurisdiction; whereas the words,
and actions that proceed from it, as breaches of our Civil obedience,
are injustice both before God and Man. Seeing then our Saviour hath
denyed his Kingdome to be in this world, seeing he hath said, he came
not to judge, but to save the world, he hath not subjected us to other
Laws than those of the Common-wealth; that is, the Jews to the Law
of Moses, (which he saith (Mat. 5.) he came not to destroy, but to
fulfill,) and other Nations to the Laws of their severall Soveraigns,
and all men to the Laws of Nature; the observing whereof, both he
himselfe, and his Apostles have in their teaching recommended to us, as
a necessary condition of being admitted by him in the last day into his
eternall Kingdome, wherein shall be Protection, and Life everlasting.
Seeing then our Saviour, and his Apostles, left not new Laws to oblige
us in this world, but new Doctrine to prepare us for the next; the Books
of the New Testament, which containe that Doctrine, untill obedience to
them was commanded, by them that God hath given power to on earth to be
Legislators, were not obligatory Canons, that is, Laws, but onely good,
and safe advice, for the direction of sinners in the way to salvation,
which every man might take, and refuse at his owne perill, without
injustice.
Again, our Saviour Christs Commission to his Apostles, and Disciples,
was to Proclaim his Kingdome (not present, but) to come; and to Teach
all Nations; and to Baptize them that should beleeve; and to enter into
the houses of them that should receive them; and where they were not
received, to shake off the dust of their feet against them; but not
to call for fire from heaven to destroy them, nor to compell them to
obedience by the Sword. In all which there is nothing of Power, but of
Perswasion. He sent them out as Sheep unto Wolves, not as Kings to their
Subjects. They had not in Commission to make Laws; but to obey, and
teach obedience to Laws made; and consequently they could not make their
Writings obligatory Canons, without the help of the Soveraign Civill
Power. And therefore the Scripture of the New Testament is there only
Law, where the lawfull Civill Power hath made it so. And there also the
King, or Soveraign, maketh it a Law to himself; by which he subjecteth
himselfe, not to the Doctor, or Apostle, that converted him, but to God
himself, and his Son Jesus Christ, as immediately as did the Apostles
themselves.
Of The Power Of Councells To Make The Scripture Law
That which may seem to give the New Testament, in respect of those that
have embraced Christian Doctrine, the force of Laws, in the times, and
places of persecution, is the decrees they made amongst themselves in
their Synods. For we read (Acts 15.28.) the stile of the Councell of the
Apostles, the Elders, and the whole Church, in this manner, "It seemed
good to the Holy Ghost, and to us, to lay upon you no greater burthen
than these necessary things, &C." which is a stile that signifieth a
Power to lay a burthen on them that had received their Doctrine. Now
"to lay a burthen on another," seemeth the same that "to oblige;" and
therefore the Acts of that Councell were Laws to the then Christians.
Neverthelesse, they were no more Laws than are these other Precepts,
"Repent, Be Baptized; Keep the Commandements; Beleeve the Gospel; Come
unto me; Sell all that thou hast; Give it to the poor;" and "Follow
me;" which are not Commands, but Invitations, and Callings of men to
Christianity, like that of Esay 55.1. "Ho, every man that thirsteth,
come yee to the waters, come, and buy wine and milke without money."
For first, the Apostles power was no other than that of our Saviour,
to invite men to embrace the Kingdome of God; which they themselves
acknowledged for a Kingdome (not present, but) to come; and they that
have no Kingdome, can make no Laws. And secondly, if their Acts of
Councell, were Laws, they could not without sin be disobeyed. But we
read not any where, that they who received not the Doctrine of Christ,
did therein sin; but that they died in their sins; that is, that their
sins against the Laws to which they owed obedience, were not pardoned.
And those Laws were the Laws of Nature, and the Civill Laws of the
State, whereto every Christian man had by pact submitted himself. And
therefore by the Burthen, which the Apostles might lay on such as they
had converted, are not to be understood Laws, but Conditions, proposed
to those that sought Salvation; which they might accept, or refuse at
their own perill, without a new sin, though not without the hazard of
being condemned, and excluded out of the Kingdome of God for their sins
past. And therefore of Infidels, S. John saith not, the wrath of God
shall "come" upon them, but "the wrath of God remaineth upon them;"
and not that they shall be condemned; but that "they are condemned
already."(John 3.36, 3.18) Nor can it be conceived, that the benefit
of Faith, "is Remission of sins" unlesse we conceive withall, that the
dammage of Infidelity, is "the Retention of the same sins."
But to what end is it (may some man aske), that the Apostles, and other
Pastors of the Church, after their time, should meet together, to agree
upon what Doctrine should be taught, both for Faith and Manners, if no
man were obliged to observe their Decrees? To this may be answered, that
the Apostles, and Elders of that Councell, were obliged even by their
entrance into it, to teach the Doctrine therein concluded, and decreed
to be taught, so far forth, as no precedent Law, to which they were
obliged to yeeld obedience, was to the contrary; but not that all other
Christians should be obliged to observe, what they taught. For though
they might deliberate what each of them should teach; yet they could
not deliberate what others should do, unless their Assembly had had
a Legislative Power; which none could have but Civill Soveraigns. For
though God be the Soveraign of all the world, we are not bound to take
for his Law, whatsoever is propounded by every man in his name; nor any
thing contrary to the Civill Law, which God hath expressely commanded us
to obey.
Seeing then the Acts of Councell of the Apostles, were then no Laws,
but Councells; much lesse are Laws the Acts of any other Doctors,
or Councells since, if assembled without the Authority of the Civill
Soveraign. And consequently, the Books of the New Testament, though most
perfect Rules of Christian Doctrine, could not be made Laws by any other
authority then that of Kings, or Soveraign Assemblies.
The first Councell, that made the Scriptures we now have, Canon, is not
extant: For that Collection the first Bishop of Rome after S. Peter, is
subject to question: For though the Canonicall books bee there reckoned
up; yet these words, "Sint vobis omnibus Clericis & Laicis Libris
venerandi, &c." containe a distinction of Clergy, and Laity, that was
not in use so neer St. Peters time. The first Councell for setling the
Canonicall Scripture, that is extant, is that of Laodicea, Can. 59.
which forbids the reading of other Books then those in the Churches;
which is a Mandate that is not addressed to every Christian, but to
those onely that had authority to read any publiquely in the Church;
that is, to Ecclesiastiques onely.
Of The Right Of Constituting Ecclesiasticall Officers In The Time Of
The Apostles
Of Ecclesiastical Officers in the time of the Apostles, some were
Magisteriall, some Ministeriall. Magisteriall were the Offices
of preaching of the Gospel of the Kingdom of God to Infidels; of
administring the Sacraments, and Divine Service; and of teaching the
Rules of Faith and Manners to those that were converted. Ministeriall
was the Office of Deacons, that is, of them that were appointed to the
administration of the secular necessities of the Church, at such time
as they lived upon a common stock of mony, raised out of the voluntary
contributions of the faithfull.
Amongst the Officers Magisteriall, the first, and principall were the
Apostles; whereof there were at first but twelve; and these were chosen
and constituted by our Saviour himselfe; and their Office was not onely
to Preach, Teach, and Baptize, but also to be Martyrs, (Witnesses of
our Saviours Resurrection.) This Testimony, was the specificall, and
essentiall mark; whereby the Apostleship was distinguished from other
Magistracy Ecclesiasticall; as being necessary for an Apostle, either to
have seen our Saviour after his Resurrection, or to have conversed with
him before, and seen his works, and other arguments of his Divinity,
whereby they might be taken for sufficient Witnesses. And therefore at
the election of a new Apostle in the place of Judas Iscariot, S. Peter
saith (Acts 1.21,22.) "Of these men that have companyed with us, all the
time that the Lord Jesus went in and out among us, beginning from the
Baptisme of John unto that same day that he was taken up from us, must
one be ordained to be a Witnesse with us of his Resurrection:" where, by
this word Must, is implyed a necessary property of an Apostle, to have
companyed with the first and prime Apostles in the time that our Saviour
manifested himself in the flesh.
Matthias Made Apostle By The Congregation.
The first Apostle, of those which were not constituted by Christ in the
time he was upon the Earth, was Matthias, chosen in this manner: There
were assembled together in Jerusalem about 120 Christians (Acts 1.15.)
These appointed two, Joseph the Just, and Matthias (ver. 23.) and caused
lots to be drawn; "and (ver. 26.) the Lot fell on Matthias and he was
numbred with the Apostles." So that here we see the ordination of this
Apostle, was the act of the Congregation, and not of St. Peter, nor of
the eleven, otherwise then as Members of the Assembly.
Paul And Barnabas Made Apostles By The Church Of Antioch
After him there was never any other Apostle ordained, but Paul and
Barnabas, which was done (as we read Acts 13.1,2,3.) in this manner.
"There were in the Church that was at Antioch, certaine Prophets, and
Teachers; as Barnabas, and Simeon that was called Niger, and Lucius of
Cyrene, and Manaen; which had been brought up with Herod the Tetrarch,
and Saul. As they ministred unto the Lord, and fasted, the Holy Ghost
said, ‘Separate mee Barnabas, and Saul for the worke whereunto I have
called them.’ And when they had fasted, and prayed, and laid their hands
on them, they sent them away."
By which it is manifest, that though they were called by the Holy Ghost,
their Calling was declared unto them, and their Mission authorized by
the particular Church of Antioch. And that this their calling was to
the Apostleship, is apparent by that, that they are both called (Acts
14.14.) Apostles: And that it was by vertue of this act of the Church of
Antioch, that they were Apostles, S. Paul declareth plainly (Rom. 1.1.)
in that hee useth the word, which the Holy Ghost used at his calling:
For he stileth himself, "An Apostle separated unto the Gospel of God;"
alluding to the words of the Holy Ghost, "Separate me Barnabas and Saul,
&c." But seeing the work of an Apostle, was to be a Witnesse of
the Resurrection of Christ, and man may here aske, how S. Paul that
conversed not with our Saviour before his passion, could know he was
risen. To which it is easily answered, that our Saviour himself appeared
to him in the way to Damascus, from Heaven, after his Ascension; "and
chose him for a vessell to bear his name before the Gentiles, and Kings,
and Children of Israel;" and consequently (having seen the Lord after
his passion) was a competent Witnesse of his Resurrection: And as for
Barnabas, he was a Disciple before the Passion. It is therefore evident
that Paul, and Barnabas were Apostles; and yet chosen, and authorized
(not by the first Apostles alone, but) by the Church of Antioch; as
Matthias was chosen, and authorized by the Church of Jerusalem.
What Offices In The Church Are Magisteriall
Bishop, a word formed in our language, out of the Greek Episcopus,
signifieth an overseer, or Superintendent of any businesse, and
particularly a Pastor or Shepherd; and thence by metaphor was taken, not
only amongst the Jews that were originally Shepherds, but also amongst
the Heathen, to signifie the Office of a King, or any other Ruler,
or Guide of People, whether he ruled by Laws, or Doctrine. And so
the Apostles were the first Christian Bishops, instituted by Christ
himselfe: in which sense the Apostleship of Judas is called (Acts 1.20.)
his Bishoprick. And afterwards, when there were constituted Elders in
the Christian Churches, with charge to guide Christs flock by their
doctrine, and advice; these Elders were also called Bishops. Timothy was
an Elder (which word Elder, in the New Testament is a name of Office, as
well as of Age;) yet he was also a Bishop. And Bishops were then content
with the Title of Elders. Nay S. John himselfe, the Apostle beloved of
our Lord, beginneth his Second Epistle with these words, "The Elder to
the Elect Lady." By which it is evident, that Bishop, Pastor, Elder,
Doctor, that is to say, Teacher, were but so many divers names of
the same Office in the time of the Apostles. For there was then no
government by Coercion, but only by Doctrine, and Perswading. The
Kingdome of God was yet to come, in a new world; so that there could
be no authority to compell in any Church, till the Common-wealth
had embraced the Christian Faith; and consequently no diversity of
Authority, though there were diversity of Employments.
Besides these Magisteriall employments in the Church, namely Apostles,
Bishops, Elders, Pastors, and Doctors, whose calling was to proclaim
Christ to the Jews, and Infidels, and to direct, and teach those that
beleeved we read in the New Testament of no other. For by the names
of Evangelists and Prophets, is not signified any Office, but severall
Gifts, by which severall men were profitable to the Church: as
Evangelists, by writing the life and acts of our Saviour; such as were
S. Matthew and S. John Apostles, and S. Marke and S. Luke Disciples, and
whosoever else wrote of that subject, (as S. Thomas, and S. Barnabas are
said to have done, though the Church have not received the Books
that have gone under their names:) and as Prophets, by the gift of
interpreting the Old Testament; and sometimes by declaring their
speciall Revelations to the Church. For neither these gifts, nor the
gifts of Languages, nor the gift of Casting out Devils, or of Curing
other diseases, nor any thing else did make an Officer in the Church,
save onely the due calling and election to the charge of Teaching.
Ordination Of Teachers