consent be neâ—â—ssary And therefore those that would wrest those words of humane Creature to import that all kindes of Regiment and power which men exercise one over another is but of humane Authority and institution would make the Apostle contrary to himself for it is plain that he writing to the converted Jews amongst other admonitions to good behavior to observe this of submission to Authority could not be imagined to have made that an Argument thereunto which should have been quite destructive thereof For if the Argument had run thus You are to submit your selves to all such forms of Government as you shall be under inasmuch as they being all but things of humane device and having no power but what they as a new sort of humane Creatures had received from those many deities their own Subjects it is therefore Reason that you should submit your selves unto them for the Lords sake even because your selves as setters of them up have power above them No certainly it is best to interpret humane Creature or Man in the general to imply and be put by way of excellence for man in particular that is for that supreme and eminent person in each Country who as the representer of all men therein had Authority to command every humane creature in his jurisdiction For we are to submit our selves to every Ordinance of man thus vertually and collectively considered and not to every Ordinance of every man else that should take upon him to command us Because this were to confound the persons submitting with those to be submitted unto and to make the injunction useless if to be fulfilled by what we as men did enjoyn to our selves or impossible if bound to submit to every man besides Whereupon we may conceive that by way of pre-occupation those words of humane Creature or humane Ordinance are put in with that latitude by St. Peter Namely the better to fasten their subjection who having had amongst themselves the office and race of their Kings so expresly designed from God himself might else have bogled at the submission to kingship elsewhere as thinking them but of humane device and power And therefore we may interpret him admonishing them who were now to have their conversation honest amongst the Gentiles to be subject to these higher powers although no such express divine designation did so appear but that their offices powers might seem but of humane Creation For they were to know that those powers were of God and that therefore they were to submit themselves for the Lords sake that was the Author of every just derived power Which words for the Lords sake as they may serve to explain the power to be of God however humane device or custom be intervenient so will they serve to restrain the generality of the object of our submission formerly set down by conferring it onely on such as can claim it for the Lords sake namely to Kings as supreme or to governors as sent of him of which more hereafter So that then our submission one to another shall be made good by giving it to our Elders or to such as from the Lord have power to require it even as also the way to honor all men which would have seemed a strange as well as difficult precept is in the same verse explained by Honor the King For by honoring him above other humane Creatures and by honoring others as he appoints I can onely rightly honor all men and give every one their due For as by fearing God above all I give fear to whom fear so by honoring the King I give honor to whom honor So that lastly by this restriction of all humane Ordinance and Authority unto Kings as supreme we may note St. Peter to be explanatory of his brother Paul who in his Epistles as he had many things hard to be understood and which the unlearned and unstable did wrest to their own destruction so this wresting and the damnation or destruction thereupon following was nowhere to be so much feared as by interpreting that those higher Powers he appoints us to be subject unto are but such as are indeed the lowest powers being but such as are ordained of our selves and not such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightfully derived powers from the true I am or original Being himself and so given by him to one Deacon or Minister here below viz. to the King to whom therefore we are to be subject for the Lords sake that is in acknowledgement of Gods power abiding in him so far as to authorize him in this his Office And therefore it will now appear a most unreasonable supposition that any should give what they never had for from whom had the people this power Why should we confound or substract their relation as subjects and instead of a capacity to be governed think they had power of governing Or if they had who was then the governed For take away one relation the other will also fall Or will you suppose in them a vain power that should never be brought into act in them as in the hands it was first put Why should we think God so unnecessary in his dispensations Is it not more agreeable with reason and truth to put this power directly into the hands of the persons that should manage it then by such long deviations first to give it to the people that the people may give it to the Prince that the Prince may again give and make use of it unto and upon the people and all to no other end but by this reciprocal dependency to be at last both of them independent on the true Author of all power which is God himself But this opinion of the Prince his dependent power on the Peoples grows usually from the observation men make of the different powers which Princes have over their Subjects in comparison of one another as thereupon concluding that if this power belong to the Office and to Kings as Kings and that from God who is no respecter of persons but gives to every man and so to Kings what is due and necessary for their callings how comes one King to be less absolute then another Is it not say they from the different stipulations with their people at their Coronations and Elections when by them they are tyed to the observation of such Laws and Customs as do more or less streighten them By which means changing the former Argument about derivation of Kingly power it self into the manner or measure of its execution they think to obtain their conclusion But the Question is not whether the proprietors of any thing by the Law of God or Nature not being particulary restrained may suspend or dispose of part of their rights or not but it is whether Princes be hereof proprietors or not And they that think Princes are impowered from their subjects have their mistake hereof because from these obtrusions or Pactions
weakness of the instruments and means to bring that Church to its flourishing pitch and condition the mean estate of the Churches owne officer did redound to the undeniable glory of that God who did so manifestly appear in their assistance So that Gods dealing in matters of Government between the Jewish and Christian Church seems in every respect alike save that with the Jews the Ministery of Eldership went by birth according to the course of nature but here by election of the members of the Church For they being the adopted sons of God through Christ the particular Priests and Fathers that were to govern in this Church were to be at this Churches election and choice also or rather of its representative head Christs deputy For so are we to understand Saint Pauls words to Titus For this cause left I thee Crete that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee And those Epistles to Timothy and Tytus men that by Saint Paul had been put into authority will plainly declare that as themselves so others had also different power one over another as in relation to the Churches government The office and power of this Elder was in it self distinct from that of the preacher as was formerly that of the Father of the Tribe from that of the Priest although for sometime added and involved under the notion of Presbyter in the same person that primarily had his authority for instruction sake even as before the priesthood was divided it was by patriarchal right executed by the same father of the family So that now these Presbyters having during the time Magistrates were not Christian power of civil judicature in what concerned men estates as well as of external duties concerning them as Christians it came to pass where they might exercise this their rightful jurisdiction Brother was not to go to law with Brother before the unbelievers And when we find those eminent persons called Apostles directing in matters of external obedience they do it as Elders or Fathers which power and office was unto them annexed as in right of their offices as heads of Churches for so saith Saint Peter he was also an Elder And again many of these Elders did labour in the word and doctrine and were therefore more especially worthy of the double honour which was due unto an Elder that ruled well But then as the Apostles had in themselves as Christs deputies this union of jurisdiction and power both for preaching and ruling although in the last sort the present power of Heathen Magistrates did almost wholly restrain them so they did also often dispence unto the same persons the same joynt jurisdiction in both sorts also and that in regard of the paucity of eminent and able persons to undertake them singly Upon which reason we come in these dayes to be so much puzled to distinguish these primitive officers by their names and titles finding them promiscuoisly in the Scripture set down as sometime making Apostle and Elder to signifie the same sometime Apostle and Deacons and sometimes again we finde the calling of the Evangelist mingled with that of the Deacon The which obscurity was also occasined in that these Apostles and higher Officers were for want of Ministers under them forced many times to act in those more subordinate imployments and sometimes also those at first put into lower stations did perform what did belong to functions above them Which being by some now adayes not well considered or being careless and ignorant of the originals of names and their true derivation they would appropriate the notion of Elder or Presbyter to the Lay ruler onely and wholly abandon the English word Priest derived as we said from Presbyter as implying sacrifice and because we have no English word derived from Sacerdos which might properly denote a sacrificer therefore this notion of Priest must be laid aside and the word Minister taken in Not duely marking how they thereby fall into that which they would avoid whilst they call those of the Gospel by the legal name For the Hebrew stiles those of the Law Cohanim originally signifiing a Minister and thence comes the Greeek words Coneo and Diaconeo being the same with Minister in Latin and Deacon in English They do also hereby abusively and absurdly put him under his owne congregation and charge as sometimes calling him their Minister no otherwise then as Josuah was called Moses Minister as if the Pastor for so they sometimes rightly enough call him could be called a servant to the sheep but they shall never finde them called Ministers or servants but in relation to God or Christ or the whole Church And they also do hereby confound those Officers they would distinguish For that inferiour Officer by them called a Deacon is by name but the same with Minister whom they would seem to place higher as if by way of tautology they should call them Minister and Minister But be they of what sort they will evident enough it is they were still at the appointment and subordinate to the Apostles or other heads in chief who now as Christs deputies were equally presiding for the guidance and rule of several Churches distinct in authority from one another The which may be concluded as we said from many passages set down in the Epistles to Timothy and Titus who being by Saint Paul put in as Bishops or Overscers over other Pastours are in and by these Epistles taught from him the chief head and for what was not in them taught they were to be guided by Apostolical tradition the things which thou hast heard of me among many witnesses that is my avowed life and doctrine the same commit thou unto faithful men who shall be able to teach others also Herein are all the several degrees of subordination briefly stated the people are to be Subject and to learn of their owne Pastors and Elders these to be subject to their Bishops and the Bishops to their owne head in chief And by that expression the things which thou hast heard of me among many witnesses c. we may know how to expound our Saviours restriction given concerning our obedience to them that sit in the seat of authority when he saith but do not as they do meaning that Rulers will sometimes do otherwise then they teach or will publickly avow Now as this greater number of persons in separate jurisdiction was necessitated for want of civil entire power to make any one Churches jurisdiction of large extent so it fitted best that persecuted condition of the Church that is to accommodate them in having of one guide in chief to rule each Church in all their dispersions And as the meanness of these rulers was then best agreeable to that their present condition so was it advantagious also because eminence in authority would have made them as more remarkable so more obnoxious to
otherwise their transactions with their Neighbours or misgovernment at home might prove so destructively prejudicial that his own purpose might be defeated by their ruine After the time our Saviour himself appeared and had the whole Government laid on his shoulders these offices were wholly resigned up unto him and so from him who was King and Priest after the order of Melchisedec and who was the Prophet which Moses foretold of to be raised up like him and which was anointed to preach glad tidings they come to be by him conferred in chief on his adopted sons the several heads of his Church and so at last to be impropriate to the anointed Christian Monarchs vvithout such reservation as God had formerly made in the Jewish Church in reference to his Theocraty If we look for the knowledge of these things in the practice of the primitive Christian Church we shall not find any separate jurisdiction or authority claimed either in Priestly or Prophetical way but what was subordiate if not appointed by the Apostles the then Heads of the Church The which is plainly intimated by S. Paul when he tells the Corinthians who had in many things presumed against the authority of his Apostleship as their Head Though ye have ten thousand Instructers in Christ yet have ye not many fathers for in Christ Jesus I have begotten you through the Gospel wherefore I beseech you be ye followers of me For although many of these their Preachers or Instructers had no doubt by their Doctrine won many particular souls amongst them to the faith and so might be called the spiritual Fathers to those persons yet since they generally considered as a collective Church and body of men had first been instructed by him and were also the Seal of his Apostleship in the Lord They under the notion of Sons of the Church could have but one spiritual Father no more then natural sons could Whereupon having signified to them his Power of Super-intendency under a relation that might claim sole and undeniable authority as their general Father or Head he then tells them of his practise thereupon For this cause I sent Timotheous unto you who is my beloved son and faithful in the Lord who shall bring you into remembrance of my wayes which be in Christ as I teach every where in every Church That is I have sent him by my Apostolical Authority to take the charge of your instruction in my absence because he knows my manner of Doctrine and Worship which I have established in other Churches by vertue of that power which Christ gave me And so he goeth on reproving such as had demeaned themselves proudly against his Authority under colour of their office of Instruction or as Waterers to what he planted And thereupon says The Kingdom of God is not in word but in power that is he would not regard the speech of him that was puffed up but the power For although they might preach in Christs name yet if they had not power from that Supreme Deputy which Christ hath intrusted with his Churches Power their Authority was nothing as elsewhere he says How shall they preach except they be sent Indeed those Epistles to the Corinthians are very intent and copious in the defence of S. Pauls Authority and the six first Chapters are particularly bent that way and carry an especial reproof against those Schisms and Divisions which had hapned amongst them for want of this unity Whilst some would choose one Master-builder and some another and that with such vehemence of affection as Idolatrously to neglect or forget Christ himself whose Deacons they were And whilst others as Superstitiously again would balk those Ministers of Christ set over them as thinking obededience no where due but to him alone Therefore saith he I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions amongst you but that ye be perfectly joyned together in the same mind and in the same judgement Which thing cannot be while Every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ. After which like a faithful Minister and Steward he first vindicates the honor of his Master against such as would divide him by their Idolatrous regard to his Ministers to his stead Is Christ divided was Paul crucified for you or wâ—re you baptized in the name of Paul And so blaming himself to blame others he goes on clearing himself that that power he had exercised had ever been done by him in Christs name as acknowledging his derived Authority and Mission from him of preaching and laying this Christian foundation Which thing seemed foolishness to these Greeks for they besides their natural aversion to all kind of subjection but what themselves fancied were as it appears tainted with arrogancy towards their own ability in discerning right and wrong according to the Moral Philosophy of their own Country and so were unwilling to submit to the simplicity of the Gospel and make obedience to Christ their wisdom and righteousness and sanctification and redemption The wisdom of God is now a Mysterie even a way to Justification which the wise men of the world knew not nor could discover in their Precepts of Moral Justice Having therefore afterwards again warned them against these carnal courses that caused these divisions as also told them that this worldly wisdom is foolishness with God he then undertakes Apostolical honor and power as being immediately intrusted under God in Christ and so he having from them received the Spirit of judgement thinks it not valuable to be judged of mans judgement For the Superior cannot be justified as elsewhere shewed from below Nay though saith he I know nothing by my self yet am I not hereby justified but he that judgeth me is the Lord that is the act of Justification must come from above and therefore Inferiors are not to do it but leave it to the last judgement where every man shall have praise of God In the next verse he comes home to what was the drift of all the rest These things brethren I have in a figure transferred to my self and to Apollo for your sakes that ye might learn in us not to think of men above that which is written that no one of you be puffed up for one against another that is Forasmuch as ye know me to be your Planter and that Apollo and I are all one by subordination to God that gave us our powers therefore are ye not to regard other mens authorities above that written warrant they can bring for the same For difference in power must come from God if it come from below it will cause divisions and puffing up one against another For who maketh one man to differ from another but God and what hast thou that thou didst not receive now if
the good of men might be still really and truly held and reputed as Gods anointed In which sense we are to interpret that saying Touch not mine anointed and do my Prophets no harm Given to such as exercised their power by Patriarchal right before Kingship under the Law as also other phrases of Unction in the New Testament given to such as by means of some extraordinary gift in teaching and instruction exercised Church power in an Apostolical or Priestly right before Kingship under the Gospel Upon which grounds we must say also of the first Heads of Churches the Apostles and such like that although they could not because of their subjection to heathen Kings make much use of their power in Government over mens persons yet were they as heads of Churches thereunto as rightfully empowered as if they had been Kings and had had material unction the power as before noted belonging to Christs Vicar and not to the notions of Apostle King or the like But in after times amongst the Jews when the Power and Office of Kingship did succeed those former Unctions of power did now resolve and unite into this which was of highest eminence above any other and this stile of Gods Anointed was appropriate to Kings And although those other Functions of Priests and Prophets as parts clipt from the entire trust of Monarchy were therefore formerly sharers in this Unction and so were sometimes materially anointed also yet for that their anointings did signifie but some particular reservation of trust it might make them sons of oyl but could not confer on them the eminent stile of the Lords Anointed Which in the first place was due to the Christ that had all Power given him and next to his Adopted Christs in the Church And therefore we shall observe in Sacred Story that those Kings that were most upright in their Offices and Trusts towards God had least of their power shared by these other anointed persons Thus will you find David and Solomon and other good Kings not only in Supreme power and exercising their Authority without impeachment of these other anointed Officers but also some of them prophesying themselves and using authority over the Priests Whereas in the times of Jeroboam Ahab and such like you shall find the Prophets in greatest power and most intermeddling and to that end was Elisha anointed And also to warn these Kings and people from taking such courses as might draw down Gods vengeance to their destruction and so proceed to the overthrow of the Monarchy of that Church before the appointed time that the great Monarch of the Christian Church should change that former way of administration And as we before noted the first stiled Prophets to be such as were sharers of the unction of power of the first stiled King and that the Kings Saul David and Solomon had also this spirit of Prophesie in testimony of their right thereto for enabling them in their Offices of Government so shall we find this spirit of Jewish prophesie to expire with the last person that had this unction of power remaining namely Caiphas the high Priest being the last person that succeeded in that Church in the Seat and Authority of Moses and the Law For so it is plainly there set down that he Spake not this of himself but being high Priest that year he prophesied that Jesus should dye for that Nation c. And so again this his Prophesie is afterwards plainly set down to be the same with Counsel where it is said Caiphas was he that gave Counsel to the Jews that it was expedient that one man should dye for the people And if we make not this Prophetick Office and Trust a part of Monarchical and Kingly Function and so for some time executed by the High Priest I see not how any footsteps or remains of the Government and Scepter of Judah could be found visibly continuing until the coming of our Saviour So that now since the time of Christs uniting these Offices in himself and thereby also abolishing the necessity of any fixed Ceremonial Law and consequently of any external Priestly jurisdiction separate from that of the Monarch and again by the division of the kingdom government of his Church amongst so many heads subordinate unto him that there need not as amongst the Jews where was but one nation be any distinct settlement of the Prophetick to direct against the overthrow of kingship therein there seemed no such use of reservation because if one or two should through iniquity or indiscretion fail yet all could not Therefore it cannot now be reasonably contradicted that the power of each Churches jurisdiction is wholly centred in the person of each Christian Prince by deputation from that supreme head thereof that was Priest and Prophet as well as King The full proof of this connexion will appear by due consideration of that place of Moses where he recounting again Gods recess from Government and instruction as from himself and commending the peoples desire herein promiseth that God will raise them up a Prophet from among their brethren like unto him from whose mouth they shall receive all Gods commands By which words of a Prophet like unto me we are to understand a chief Ruler or King like unto Moses for the notion of Prophet seperately considered was never rightly given to Moses And so doth Nathaniel interpret this Prophet to be the King of Israel And generally so did that whole Nation expound it also as may appear by the peoples readiness to make him a King when they perceived he was that great Prophet that should come into the world Whence we may plainly perceive that as to be a Prophet in chief imports to the same as to be a Governor in chief so is the Governor in chief to be reputed and obeyed as the Prophet or instructer in chief Prophesie signifying the same with Instruction and Instruction being proper to persons in Authority And therefore if the Apostles and other heads of Churches in the Primitive times had this power over persons miraculously gifted by God and whom themselves had not set up in Authority being extraordinarily by God Called and Ordained thereunto How much more may the heads of Churches now claim it over such as have not extraordinary revelation from Heaven nor any Church jurisdiction but what is from themselves derived For these may now challenge as supreme Christian heads of each Church the re-union of that power which was separately by other Christian heads enjoyed whilst they were none and upon the same reason of infidelity that made their former Christian subjects deny them obedience in some things they are now being Christians to claim it as entire to themselves And therefore as we before noted the Apostles and such like former Christian heads to have sole rightful power whilst the King was not a Christian and that he was but an usurper in what he did in the Church so
they being now Christians it follows that all that intermeddle without their leave are usurpers also From all which and what hath heretofore been said in the Argument we may easily conceive how to determine concerning Apostolical succession in right whereof those of the Romish Prelacy would at this day take to themselves supreme and independent power in Church affairs even because the Apostles had so in relation to their contemporary Pagan Kings and Magistrates and would on the other side leave to Christian Kings onely civil coercion and Authority because so much and no more was formerly possessed by Infidels We shall therefore say that where the Bishop is in his City or Diocess the supreme Christian Governor as to many of those Ancient Bishops and Patriarchs it happened before Kings were Christians and at this day in Rome Collen Trier c. is practised there and then are they to lay claim to direct Apostolical succession as having none on earth their superior in Ecclesiastical power But when and where that City or Diocess is but part of a greater Church united under a Christian head superior to these particular and inferior heads then and there is that chief Bishop or overseer of that Church to be held the rightful successor of Apostolical power and the other Bishops to be subordinate unto him even as Timothy and Titus were formerly to St. Paul It is not to be doubted but as this office of Ecclesiastical super-intendency is to be acknowledged as of Divine Right so may Bishops so far as their power is extensive account themselves the Apostles successors therein which as it will estate them in rightful power to govern the Presbyters and others below them so will it again subject them to their head in chief even to him that is the more direct and entire successor of Apostolical jurisdiction From whom in that regard they are to derive their personal Ordination or appointment into determinate jurisdiction and power even as Zadock the type of Evangelical Priesthood received his from Solomon the Type of Christian Kingship although the act and Ceremonies of Consecration are to be under the Gospel as formerly under the Law received from those of the Priesthood onely in acknowledgement of divine constitution of that Function But for this omission of Princes in assuming their right upon their conversion he may easily see the reason that shall consider that great splendor of the Roman Emperors and that poverty and more mean condition which the Bishops and such like Church heads did at first live in who being at that time well studyed in their Masters Precepts of Obedience and Humility had so little strugled for jurisdiction or riches that there might seem rather scorn to take then desire to assume and engross what they had And it may be more fresh sense of Piety and Devotion might make these first Christian Emperors willingly rather enlargers then detractors from men of such pious and harmless conversation The which might make them also less studious of those inconveniences which might grow from hence afterwards not only to themselves but all other Christian Kings who from their examples were often made believe that their highest expressions of devotion was to be measured by their advancemene of Christs Church meaning Clergy-men and that also by taking the Jewels out of their own Crowns and therewith embellishing their Myters Whether this omission were begun and continued through ignorance pride or blinded zeal is not so certain as is that absurdity which from thence hath arisen namely of Kings having no more power in the Church allowed them being become Christians then they had before nay and less too since some of these will now put in for so great a share But it is to be considered that as the admonition was then most proper of fear not them that can kill the body c. in respect that Pagan Kings had not Ecclesiastical coertion so was the distinction of duties and obedience into Religious and Civil then most proper also The which will upon the same reason come now to be united because of the union of that person commanding under Christ in chief in both And therefore had the Primitive Christian Princes well examined Saint Pauls distinction of his own and others Apostolical jurisdiction they would have found in them the whole rights of their Crowns comprised when he said Let a man so account of us as Ministers of Christ and Stewards of the mysteries of God Under the first expression of Ministers of Christ or his Deacons or Deputies they shall finde Magistracy and more Civil power over Christian persons and actions within their Church contained in the other all power given over the way and manner of Gods outward worship and also the chief charge and care of Preaching or Instruction Which makes St. Paul proceed in the description of his Stewards Office onely because he undertook little in the other For since it was the most natural and reasonable course to lay down Rules and Instructions for men to follow before any outward execution of Government by Rewards or Punishments in observing or neglecting them could be established we may finde good reason why our Saviour did delegate his Authority to those first Fathers and heads of the Church by vertue of that power they should from him receive to represent him herein saying to them all power is given to me in Heaven and in Earth Go ye therefore and teach all Nations c. teaching them to observe all things whatsoever I have commanded you and lo I am with you always even unto the end of the world And it must be acknowledged a thing reasonable that since the actions of voluntary Agents must have issue from their understanding that therefore in order to that obedience which was expected to follow there should be appointed a powerful way of instruction to precede Which Office of instruction although it did for this cause precede yet since Christ had promised the continuance of his presence or power with it unto the end of the world as knowing it to be at all times necessary for him that is to have the charge of Government under him we cannot but resolve that this Office of Instruction or Preaching is to be held and exercised by all others but subordinately and in dependence of that present head of the Church who holds amongst other Unctions a deputation herein in chief from Christ himself who was anointed to preach In the first heads the attestation of miracles which gave them Authority to be hearkened unto in their message of Instruction gave them thereby also upon all necessary occasions Authority to be obeyed as Heads and Governors In the last heads as Conquest and the ordinary ways of Providence doth design the Governor first so doth it therewith also estate him in the right of supreme Instruction as necessary thereto And surely they that would deny the necessary conjunction of these two essential parts of
submission to authority they are to submit themselves to every ordinance of man for the Lords sake or as they render Gods glory or their own good And then least any factious pretence should alienate their duties in the true object of their allegeance it is appointed unto Kings as supreme and unto other governors as to such as are sent of him for such was the will of God and their well doing that hereby they should put to silence the ignorance and foolishness of men even of such men as not knowing that the foundation of Society was laid upon the united and irresistable authority of the person had under pretence of liberty vented their maliciousness and countenanced rebellion in favouring some subordinate authority against the supreme And then lastly least any should object that because as aforesaid these governors were but for the punishment of evildoers and praise of them that do well therefore if they should do the contrary as their Commission or authority would fail so their obedience to him might faile also We shall farther finde him giving precepts of suffering patiently though they knew it wrongfully And this he confirms by the example of our Saviour himself who as he vvas infinitely more innocent so vvas his usage more hard and unjust and thaâ— many times from under Kings that had neither natural nor rightful authority over him As for one instance in the case of paying tribute for although as appears by Peters ansvver it vvas but vvhat he had used to do he makes an expostulation purposly to cleer all doubt that might be made Of whom said he do the Kings of the earth take custome or tribute of their own children or of strangers Peter saith unto him of strangers Jesus saith unto him then are the children free notwithstanding least we should offend tâ—em go thou to the sea and cast an hook and take up the fish that cometh first and when thou hast opened his mouth thou shalt finde a piece of money that take and give unto them for me and thee So that you see rather then he vvill offend them that is resist authority and give occasion to rebellion by standing out and refusing as he proved he might have done in this illegal command he vvorks a miracle to perform it and doth it for Peter also of vvhom it vvas not demanded Nor vvas this done out of fear as vvanting povver to resist if resistance had been lavvful For he was able to have commanded more then twelve Legions of Angels a povver sufficient to have mastered any oppossion But he like a Prince of peace left us this example not to promote rebellion against the supreme authority but to commit all to him that judgeth righteously even to God to vvhom alone Kings are accountable and therefore to him alone vengeance in that kinde especially doth belong For as God vvas the alone author of their povver and Office so vvill he be the onely judge of their defaults therein according to that of David against thee onely have I sinned as if lying vvith another mans vvife vvere no wrong or trespass to her husband vvhich that it vvas so is cleerly evinced in that parable made by Nathan of the taking of the Evv-lamb and in Davids answer acknowledging it an offence and making a censure thereupon namely The man that hath done this shall surely dye and make restitution But although David had power thus to punish any of his subjects as having from God rightful jurisdiction over them yet when he understands himself to be the man he concludes none on earth above him but that he is subject to God onely in the said words Against thee only have I sinned Marke also the use of this kingly power in enforcing or abateing the rigor of the law For restitution was by Gods law onely set down as a punishment of theft which was the onely fault and not adultery which appeared in the parable of the Lamb but he for the punishment of a fault so aggravated by circumstances though fit to have death added and should no doubt have been therein by his subjects obeyed without imputation of guilt for using arbitrary power no more then when he took the shewbread altered the courses of the Priests erected new Offices amongst them brought in Musick and other Ceremonies into the Temple without particular direction from God or Moses law and when he commanded the numbering of the people as beforesaid and again made that law for the shares of such as stayed with the stuff both of them not onely without but against his present peoples liking To conclude therefore Soveraignty is the supreme judge and disposer of Publike interest where by â—ublike is meant whatever may be of general concern between that Kingdom and another or of mutual concern to others in the same kingdom although the same be kept as a propriety in private hands The particulars of this authority we will briefly here set down The chief is that so largely heretofore spoken of namely the sword of Justice or the last appeal aswel in Religious as Civil Causes and is inseparable and incommunicable The next is the power of making and interpreting of laws The next is to lay taxes and grant privilidges and exemptions and therefore had David and Solomon both their tribute Masters and so Saul also out of his known prerogative promised to them that should slay Goliah to make his fathers house free in Israel which power to free must suppose a power to impose The next is to make Magistrates and state officers for he having delegation from God and being the common Fountain and Center of power their power must be but derivative and part of his The next is to make peace and war all of them comprehended under those general terms of submission mentioned in the Jews first election of their Kings namely to judge them and fight their battailes And as for the other more separable and communicable markes of receiving homage coynage and valuing the mony weights and measures to grant Letters of Mart to have Crown and Scepter to have titles additions and donations of honor as they may be sometimes but complemental so may they be comprehended under some of the more general and express markes before spoken for if he have the last appeal and be in all causes and over all persons and estates in his dominions supream head and governor it will follow that he is so also in these Although in the passed Treatise the name of King be only commonly used yet what is spoken of him is to be applied unto Monarchy in general under what other title of Emperor Prince Duke Lord c. so they be free and holding of God onely For unto the Monarch in right of his Office and not to the name is the Power and Soveraignty due even as the head of the family is in relation to his wife called husband to his children
wil allow him power in general to lay Taxes according to publike occasions so thereupon also to judge in particular what is the concern of these occasions and the charges and expence in them required according whereunto he must have power in his Levies And they that from the instance of Naboths Vineyard would conclude for the same absoluteness of Proprieties under the Gospel will farther finde themselves mistaken for that unto the Jews their promises for reward of obedience ran still in a strain of this kinde Blessed shalt thou be in thy basket in thy store c. but under the Gospel not a Promise that way but rather Blessed are the poor woe to the rich c. And as for this reason it was not to be in the Prince his power to punish whom God hath rewarded so again these established proprieties belonging necessarily to the support and division of the several Tribes and Families their alienation from Tribe to Tribe and Family to Family was prohibited by him that had promised and foretold that our Saviour according to the flesh should come of the Tribe of Judah and seed of David All which considerations were the reason to keep that exactness of Heraldry and Genealogies amongst them lest the knowledge and proof of both David and his Family should have been confounded or lost So that by this means particular mens proprieties having an end or good looking beyond the good of that Jewish Nation it was the reason that neither the Prince the Representative of that Nation onely nor the proprietors themselves could without leave from God the sole universal Proprietor of Jews and Gentiles have power to sell and alienate their Proprieties of Land more then they could change or lose ther Families or Names But after our Saviors birth the heir of all things our Proprieties are to be retaken in him on other conditions and to be held but as of him or his chief Ministers not as in absolute severalty but in such manner and measure as these his deputies shall finde fittest for supply of that general want which other our brethren under their charge shall require All which we may observe intimated not onely by our Saviors sending for the Ass before mentioned but in the primitive selling their hereditary possessions Of Lands or houses and laying them at the Apostles feet By which deed they in the name and behalf of succeeding Christians did renounce legal unconditionate Propriety and shew themselves now willing to accept of the distributions of Christs Ministers to be held no otherwise from the common enjoyment of others then the common owner shall authorise And however the Apostles during the power of heathen Magistracy could not have compelled Ananias to have submitted his former title to their dispose but that he might have kept it still his own yet was their fact that did so left as a commendable president for Christian submission to authority upon publike occasions But now upon all these grounds and reasons before mentioned it will appear that Polarchies must amongst other their defects of right Government be faulty also in this matter of Propriety First for that they in their separate and unwarrantable jurisdictions being not capable to unite and represent as from under God the whole and intire Propriety of each Country cannot thereupon be able to distribute and settle legal and rightful portions to each particular person and Family but each separate person and Family herein undertaking to be possessors and sharers by Authority derived from themselves onely and not from any above them must thereupon be unjust and partial usurpers And again the Polarchs having distinct Proprieties whether you respect them as divided amongst themselves by Factions or from one another singly by that particular love which must follow the care of each mans Propriety they can in neither consideration accompt their Proprieties and the publike to be the same and convertible but must be supposed to proceed both partially and oppressively in their Levies And because the Governors themselves consist of different interests and judgements from one another they must also be guided in what they do upon those below or upon one another respectfully to that self-regard according as they can drive it on by Faction and not out of general consideration as before noted And as this will cause them to be partial and unjust and by reason of unequal concern laying more on one part of their subjects then another as they shall conceive them friends or enemies under the notion of well-affected or ill-affected so will this their own multitude cause them generally to be oppressive in that they with all their allyes and dependances striving still to engross so large a part of the publike stock in their private hands will hereupon be put upon continual plots to make and raise Taxes out of which they may raise their own fortunes also which is the reason why the Taxes and Levies in Polarchies run so high over they do in Monarchies of proportionable bigness CHAP. VIII Of Law Justice Equity c. EXcept God Almighty who alone is omniscient and to whom by creation and omnipresence the goodness deserts intentions and actions of all creatures with all their circumstances and relations are truely valued and known there is not unto any thing else imparted such a sufficiency of comprehension as to make a perfect and true estimate of the morality of actions and distinguish between right and wrong equity and iniquity For as unto him the rightful Judge of all things this ability was only necessary and proper so to men and other creatures to whom subjection did onely belong it is more fit we should know what then why to obey And indeed the sad price of our fall hath furnished us no farther then with a seeming knowledge herein and to no other avail then to prove us thereby the more blinde because we now think we see Examine our abilities in this search even of those things that concern most each mens particular and we shall finde that while cuâ—â—om education or the like prevail as the censures of good and bad in objects and actions and that this is differing again according to each parties inclination and constitution the knowledge of good and bad must consequently have no certain or fixed aboad And if thus in what is so nigh unto us and concerning our own more private good what can be expected in things or actions of more general concern and wherein more general approbation should concur Will it not hence follow that if I have no sufficient ability to judge what is good for my self I should have much less to do it for another So that experience of the different disputes hence arising not to be satisfied and silenced by every mans own wisdom brought men everywhere for quietness sake to refer themselves herein to custom and publike allowance insomuch as now Justice Equity and Right is whatsoever the lawful Authority of each
or to be the sons of God but will also redound to God and his Gospels glory when men like the Philippians amongst the rebellions Greeks shall shine by exemplary submission to authority as lights in the world or as directors to humane preservations and peace And it will cause them that have this guide over them to do it as aforesaid with joy â—nd not with grief so that both here and in the day of Christ they shall have comfort when being to give account for their souls it shall appear that they have not run in vain nor laboured in vain And if the end and occasion of this precept for implicite obedience be marked it will make it clearly maninfest that the same is this way and by no othea means to be accomplished For what way so likely to have their conversation honest amongst the Gentiles and such as becometh the Gospel of Christ even the Gospel of him who being equal with God yet to be an example of obedience took on him the form of a servant and became obedient unto death even the death of the Cross as by continuance of this their obedience unto him not in his presence onely but now much more in his absence whereby working out their Salvations with fear and trembling they might then shine as lights in the world when their obedience shall be thus known unto all men what way so likely to stand fast in one Spirit with one mind to be like minded having the same love being of one accord of one mind but to have nothing done through strife or vain glory but in lowliness of mind or by putting on the form of a Servant each one to esteem other especialy his Superiors better then himself For by this renouncing our own things that is the reliance on our owne wisdomes or increase of our owne interests which might be expected by murmurings and disputings we shall unquestionably preserve and encrease the publick good or things of others even by maintenance of publick peace and agreement Whereby we may more assuredly enjoy the consolation of Christ the comfort of love the fellowship of the Spirit in this our charitable communion and also thereby fulfil the joy of such as are by Christ set over us For the only ready way to walk by the same rule to mind the same thing is to be followers together of these and to mark those that walk so as they have them for an example Whereas if men shall be left to walk otherwise as enemies to the cross of Christ and shall be left to dispute and contrive wayes of Salvation to themselves their end will be destruction and love charity and union will be quite lost through their division and disobedience whilst one shall say I am of Paul and I of Apollos and I of Cephas and I of Christ and so prove themselves not followers of the God of peace whilst not doing thes things as learned and received and heard and seen in our owne Christian Superiour In these admonitions to the Philippians where Saint Paul had entire jurisdiction as being a Gentile Church under him we may observe him directing this perfect obedience unto himself as their owne unquestionable head when he sayes that I may rejoyce that I have not c. whereas he that was the Author of the Epistle to the Hebrews sets down the persons in general terms unto whom this obedience is to be given as obey them that have the rule over you c. and remember them that have the rule over you For neither was Saint Paul their head himself nor had these Jews that still remained in Judea as yet any setled single head because the most of the Apostles were there resident and still in equal authority amongst them And as for the dispersed Jewes it was to the Author of that Epistle uncertain who was their rulers as also how many they had they being not improbably at that present governed by Elders after a Synagogue fashion and not having a single supream head constantly residing amongst them And such as would go about to interpret that these words cannot be construed for estating the Prince or Civil Magistrate as they call him in the capacity of religious authority because at that time they were heathens and therefore say it must intend Apostolical or Church teachers onely they do thereupon confess the same thing to be now due to that Supream Magistrate which is a Christian and hath Church jurisdiction as well as civil For if then perfect obedience both in the one and the other sort were to be given by each member to several persons then claiming it it must follow that it must be in like manner done entirely to that one now that hath the united supream power in both CHAP. V. Of the forms of the Church Government and of the jurisdiction claimed by Church men ALthough those that would disturbe the peace of Kingdomes by setting up an Universal Monarch in Church affaires and they that would set up the whole Clergy uncontrolable to govern in each Kingdome after a democratique fashion are both of them dissalowably out of what hath been already spoken yet for mens better information we will hear speak more particularly of both The first I conceive cannot be at all both for the reasons before given in the discourse of the Church and because it is that particular prerogative which Christ hath reserved to himself of being with them as Catholick head to the end of the world And as in particular Kingdomes and parts thereof Christ presides by special deputies as King of Kings even so upon the same reason of Universal jurisction and care he is to take the immediate charge of the whole unto himself In which regard as there should be no man called Father on earth or general Monarch of the whole earth or mandkind in derogation to Gods prerogative of Vniversal Kingdome power and glory so are not the heads of any particular Church to transcend their Apostolical paâ—ity and encroach on Christs prerogative of Universal Church power because one is their Master even Christ and they are brethren In which words Father and Master in the singler number as we may note one person in supream authority to be meant so will they serve to explain unto us who is meant and entended when in so many places we are bidden to obey in all things under these notions of Father and Master namely that it is that our particular Master or Father who hath now as supream authority over us in his own territory and jurisdiction as the former Masters and Fathers had in their families who were then the onely persons that could be Vniversally obeyed in all things because they were then the onely proper denominations of such as were in supream authority as Christians Apostles Patriarchs Bishops and the like being not Officers to continue in supream authority as such nor being
and trust being above mine the fault must light on him according to his determination that said He that shall break one of the least of these Commandments and shall teach men so he shall be least in the Kingdome of heaven that is shall have no share in heaven or be most punished hereafter But he that shall do and teach them he shall be greatest in the Kingdome of Heaven or in heavenly reward Which words as they shew the following power that some must have of teaching others so do they declare their greater punishment or reward to follow their trust therein according to that other saying Unto whomsoever much is given of him much shall be required and to whom men have committed much of him will they ask the more And that this was meant in regard of power of government intrusted and that also of that particular deligation of power and trust made to the higher powers in the Church appears by the occasion of its delivery having relation to the foregoing parable and admonition where the Church under the notion of the house of Christ its Lord is to be carefully watched by its present overseer put in authority by Christ from whom these Stewards are to expect their reward or punishment according to their behaviour in this charge Where by the way we may note the Monarchical designation of each Churches government because the Steward or Master of the house is still set downe and alluded unto in the singular number And we may also note that it could not be meant as appropriate to the Apostles or others as they were Ecclesiastical men and preachers onely but must intend such as are to have civil authority also as appeares by that prohibition of beating the men servants and maidens which as it must import an Officer of authority to inflict such severe and tyrannical punishments so these punishments being corporal could not denote the function of any spiritual person because they could not pretend any right hereunto From all which our benefit and duty in obedience being apparent we are not to be carryed about with every winde of doctrine So that whilst striving to serve God according to his will revealed in Scripture we might neither on the one hand be in danger to be entrapped by the wiser sort and such as have worldly ends even by the slight of men and cunning craftiness whereby they lye in wait to deceive nor on the other hand fall into the danger of such as may seem more simple and uninterested because the unlearned and unwary do rest Scripture to their own damnation But we are to know that no Scripture of God is of private interpretation that is to be interpreted by private persons but that its chief drift being to instruct us in the fundamentals of our salvation and in order thereunto to declare those misteries and general precepts that were necessary to our belief practise therein it left private men for particular guidance to the authorised interpreters thereof At first it was the Prâ—ests lips should preserve knowledge and thou shalt seek the law at his mouth they having this their law particularly set down by Moses And so also when they were to have kings he was to have a book thereof and to do thereafter But now in the Gospel as these particular legal precepts stood not of litteral divine authority but as presidents useful upon occasion so the Ministers thereof were Ministers not of the Letter but of the Spirit Whereupon it still appears that the whole drift of the Gospel and new Testament were but to set forth Christ the foundation unto us and to leave us unto the present higher powers for direction of our practice thereafter according to the light of Scripture or natural reason Therefore as we first find the scope of each Gospel to record the miracles Christ did in proof hereof so shall we finde the other discourses and doctrines therein contained usually to follow but as occasioned thereupon For Saint Iohn speaks plainly That if all that Iesus did should be written the whole world would not contain the books that should be written but these things are written that ye may believe that Jesus is Christ the son of God and that believing ye might have life through his name And so again for the other part of the New Testament namely the Epistles we are not to conceive that all that was written by the Apostles or such as had inspiration is now left unto us for of some of them there appears nothing at all and of some very little Nay Saint Paul that wrot most we may think yet wrot more then is come to our hands even as he had more gentile Churches in his charge then what his Epistles do mention by their directions and titles All which no doubt would have been divine and edifying also as well as those that are come had not want of care in those particular Churches or the calamitous condition of those times deprived us of them But now however we are to acknowledge and admire the care and providence of God and the Church in preserving and delivering to us those books and Epistles left yet in and by them we may observe that they were all but occasionally written and that no Writer did undertake to set down the whole platform of Christian obedience or to compose an entire and perfect body of Divinity but in delivery of these instructions they were still respective and even as they had particular and separate charge of Churches so wrote they unto them such instructions and precepts as they conceived most fit for their proper directions And therefore we may finde those writers not onely to differ from one another in those directions but also Saint Paul whose Epistles we have written to several Churches doth in them differ in his directions also according to that exigence and occasion which he foresaw the present condition of that people required For since at that time all Churches could not have all his or the other Apostles Epistles for if they could the same things needed not at all to have been repeated it must be supposed that what was to them already written was sufficient to instruct them in things necessary to salvation and that they in their other necessary Christian behaviours had direction by Tradition from him or elsewhere which was the occasion of that frequent admonition of keeping them And for what might be wanting in both these he refers them to be guided by the Church and such as had the rule over them under the general notions of whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise think on these things and this most especially he doth to those he wrot least For it is likely that
they that were to be their guides had been before instructed in the way of Church regiment by Saint Paul himself so far as to be able by tradition to keep their charge upright in all things tending to Godliness and honesty according to those things which they had learned and received and heard and seen in him He in remitting Churches for the rest to be instructed by those their guides he himself had instructed did follow the example of our Saviour himself herein who for that space of fourty dayes he was on earth after his resurrection directed his Apostles in things pertaining to the Kingdome of God or government of the Church Nor can we finde any of them undertaking as before noted to comprise all the particulars of Theology at such time as they write those their most general Epistles which were for all mens direction but kept them as we may presume to be delivered to the heads of Churches amongst other things by tradition and so made use of according to the emergencies of their several Charges But yet the fundamentals of Christianity were in all their Epistles and Sermons most plainly delivered the least and shortest Epistle containing in it the doctrine of faith in Christ love to one another and also of obedience to superiours our necessary guide in performance of them both And that Saint Pauls directions in other matters given to the particular Churches contained neither all expresly that was necessary for them to do nor what was so generally fit and proper for all Churches as that to whom it was directed being to others in most things onely usefull upon occasions as presidents will appear in that Saint Paul writing a particular short Epistle to the Colossians refers them their knowledge of what is farther useful unto his Epistle written unto the Laodiceans willing them that when this Epistle is read of you You cause it to be read of the Laodiceans also and that you likewise read the Epistle from Laodicea Which two Epistles being reciprocally recommended to those particular Churches as of proper directions for them and the Epistle to the Laodiceans being now wanting is must follow that both the fundamentals were set downe in all and each of them and that other admonitions were by the Apostles given upon several occasions and considerations which because they did as heads of Churches then themselves so by their making a distinction in each Church of such as were to rule and instruct from the rest of the Church and that under the notion of such as should cause those Epistles to be read and such as were to hear them read we may also infer that though he made the general direction of his Epistles to the whole Church it was but to make their duty of obedience higher when their guides should command them And so also when he is setting downe general heads for the particular abearance of men in each order it is not his meaning to submit them to their private interpretation of what in them was their duty to perform as Subjects and so consequently leave it to their choice whether they would perform any thing of them or no but to lay on men a stronger obligation to the obedience of their superiours commands since they now finde them to have these general divine directions to that purpose To manifest that these duties of external Christian behaviour were indisputably referred to each Christian head of the Church and that all in that kind necessary was not set down in the Scripture appears in that Saint Paul writing more plentifully to the Corinthians hereof then to any other Church doth not yet profess to have set down all that was necessary but having as he conceived set down what was expedient for them according to the present occasion he concludes And the rest will I set in order when I come Thereby making a plain difference between his power in those things he was to command them as an head of the Church in order to their duty of obedience and those fundamentals of faith and love which he was to preach to them as an Evangelist or a difference in what he did as a general preacher of the Gospel and what he did as their Apostle and Teacher even as one that particularly had authority over them as Christs Ambassadour and as being their father in the Faith And that Scripture and the interpretation and enforcement of the precepts thereof was committed to the guidance and care of the heads of the Churches even under the Gospel also appears by Saint Pauls commending them unto Timothy to the end that he as a guide to the Church might make them profitable for doctrine for reproof for correction for instruction in righteousness that the man of God or the man having Gods authority may be perfect throughly furnished unto all good works that is have sufficient light and authority to command and direct unto all good works And that this power did belong to Timothy as their present guide is made most evident from the uses there set down all of them belonging to the office of the Superiour Namely to teach to reproove to corect to instruct necessarily implying the charge of the Scriptures to be committed to those in authority that were to be eminently active herein that the man of God or the chief Officer in Gods stead like Timothy may know how to behave himself in the houshold of God the Church which is the pillar and ground of truth And where it is commended that the men of Berea searched the Scripture whether the things by Saint Paul alledged were so it is first to be considered that it was before the people had acknowledged Saint Paul their guide and so not bound to submit themselves as to one that did watch for their souls And then this searching must not be construed as if every man had done it in a Bible apart but they being a Synagogue of the Jewes the Scripture must be supposed remaining with the chief thereof onely who are to be understood the searchers and examiners thereof In whose search the rest of the Bereans trusting it made the search go in the name of the whole In effect still prooving that the interpretation and custody of Scripture was not common but belonged to those that were to exercise and not such as were to submit to authority And that the Scriptures charge and custody was entrusted unto the heads of Churches and not vulgarly dispersed in copies may appear by our not having at this day any assurance of the language some of the Gospels and Epistles were written in nor have we any Hebrew copy that we now can relye upon And all because the first copy coming to be afterwards translated into that language the people best understood it caused the care of the single original to be neglected or in time of persecution to be lost by the traditors of those times whereas had each
one or many men had their distinct copies such a total losse could not have happened And although it may be well thought that the gift of tongues might have enabled such of the holy penmen as wanted natural learning to deliver themselves notwithstanding in Greek yet this cannot make it supposable that all of them the Epistles especially were so written originally because their address is not to the Grecians or Gentiles And that Epistle to the Hebrews and those of Saint Peter and Saint Iames c. must imply them to be written in that language which was best understood by those they were addressed unto and who were to be directed by him Else it were to suppose a miracle wrought to a wrong end even that which Saint Paul doth elswhere dislike namely the speaking in an unknown tongue by which he means no doubt a tongue unknown to the Auditors In which respect to speak or write in Greek to them that understood not the language renders the Writer a Barbarian to the Auditor as well as the Auditor one to him Upon which grounds I do believe against them that doubt that the Gospel of Saint Matthew was like the other Gospels written in Greeks and that because its general address did require it to be set forth in that language which was most generally understood but for some of the Epistles I cannot be so perswaded And if that first exercised gift of tongues be marked we shall finde those endewed therewith speaking to every Auditour in his owne language And although question be made whether those auditours of divers nations might not at the same time have been endewed with the miraculous gift of interpreting and understanding a strange tongue to avoyd a greater difficulty of supposing all of them speaking at once or any one speaking several tongues at once the which Saint Peters after-speaking alone may give countenance unto yet it will plainly appear that as that gift of tongues was then used to edification and to be understood even so afterwards no doubt the penmen of holy Scripture made use of the same upon the like useful occasions and none other And as for Authors quotation of Scripture texts in this language onely none beginning to write till these books had been by the Church all collected into one volume and so put into that one most intelligible language it proves no more their writing at first in the Greek then our Saviours and others quotations of the Greek translation of the Septuagint proves the old Testament to have been written in that language also Not that we would be understood by what hath bin spoken as forbidding the publike knowledg of the Scriptures for even the same reason that makes them chiefly to be trusted to the Church and its head namly to know the better how to govern all others under them will in that regard also make them useful to Fathers Masters and many of the Subjects themselves who by their offices and callings shall have things or persons under their power and government In both which respects if they come not occasionally to concern every one as he may have his Neighbors good or ill under his trust and power even in cases remitted by his Superiour yet will they concern every one in their general precepts to patience humility obedience c. which as the proper and necessary vertues of Subjects and which must constitute government are fit for the notice of all in general without exception of the Prince himself who as under the power of God almighty must submit in a far higher degree then his Subjects can to him The knowledge of which and other necessary duties fit to direct us in our charitable abearances whither in acting upon or suffering from one another may also afford sufficient reason why there should be many precepts of all sorts of duties and concerning all sorts of people promiscuously set down in the New Testament notwithstanding that Gods immediate rule was to be inward even for that our Saviour and his Apostles having charge and guidance of souls under them it was needful for their good deportment sake that they should leave to them and unto such as should succeed in the Christian Churches besides the fundamentals such farther precepts and directions â—s might keep them in a steady course of Charity and peace one towards another when they found their duties set forth by so good authority For want of due regard whereof and of that different respect which the Scriptures do carry in their instructions and for want of that necessary and truly Christian grace of humility instead of learning and practicing those more proper duties which concern us in our distinct callings and relations for which onely we stand accomptable before God we are through pride and partiality too often found to be studious and inquisitive after so much onely as doth concern others in theirs even such as are above us for whose faults we are not to answer that thereupon we may appear more fit to teach then be taught to govern then be governed And this is not onely practised in the more civil relation of Subjects or Servants against their Prince or Master but through this misused liberty a general usurpation is almost every where now made for interpreting Scripture against the sence and authority of the whole Church and of our more spiritual guides therein to whose charge they are most particularly entrusted from which preposterous proceeding what can be expected but what sad experience doth witness even Heresie Schisme disorder and civil broyles to the scandal of Christian religion it self But now when we finde the persons in authority to be expressed in the plural number as Those that have the guide over you those that must give an account for your souls c. or else our obedience directed to the Church in general we are to understand thereby the head of each Church to be chiefly meant In which respect as there were many distinct Churches and thereupon also many heads as before shewed so the Apostle might in his general admonitions to obedience put them in the plural number of those and them And as in this sence we are to understand that precept of tell it to the Church namely to the judiciary head thereof so also are we to interpret and apply the power of the keyes and of binding and loosing to be given to the Churches head and not the diffused body which can never in all its members meet nor can otherwise then by their head hear and determine And hereupon we shall finde this power to be expresly given to the Apostles in Saint John where Christ is saying to them As my Father sent me even so send I you thereby giving them authority over their particular Churches and trusts By which means as he had formerly answered that the Son of man had power on earth to forgive sins So these sons of men also may without Blasphemy in
should through subtilty be beguiled as the Serpent beguiled Eve from the simplicity that was in Christ. That is least as Eve in a desire and presumption of farther knowledg was by the Serpent tempted to disobey God so they by listening to such superstructures as were taught by others might be drawn to neglect those Fundamentall directions which he as their Master-builder had laid and wherewith he had espoused them to Christ and so suffer themselves to be brought into bondage by relying on the wisdomes of such false Apostles and deceitfull workers as transforming themselves into the Apostles of Christ would under colour of Mission and authority immediately received from God be directing men in their Christian Morall duties contrary or above the direction of their own generall and authorized head who must now be in danger to be accounted as a fool in comparison of these transformed Angels of light and Ministers of righteousness To warn us against which seduction and to shew that the interpretation of Divine rules and precepts were by God and Christ now referred to that person who was next representing them it is observable that whensoever Christ is urged with the text of the Law or when himself is expounding it he always makes the sense thereof other then was formerly received releasing it to the generall law of reason or morality and not tying himself to the Letter as it was particularly morall to the Jews as by making Murther and Adultery to be inward and releasing by his Power sometimes the outward acts as by dispencing with that strict precept of the Sabbath and other instances may appear These precepts binding the Jews as Divinely Morall but Christians no farther then as rationally or politically so And St Paul having thus largely in the fore-recited and in the next Chapter spoken to the Colossians of our participation of God through â—hrist and of Christ through Christian obedience in this precept of love he then particularly instances how this love is to be outwardly stated and made perfect by obedience to rightfull Superiours in Christ naming such Masters in the flesh as were then Christians and saying Whatever yee doe doe it heartily as to the Lord And not unto men Knowing that of the Lord ye shall receive the reward of his inheritance for we serve the Lord Christ that is we serve him by these in his stead But he that doth wrong that is disobeys or serves him according to his own will which must cause wrong shall receive for the wrong which he hath done and there is no respect of persons Clergy and Laâ—ety high and low are made culpable by disobedience And in the next Epistle being the first to the Thessalonians having set down some particular commands for them to follow saying Yee know what Commandments we gave you by the Lord Jesus he after adds He that despiseth despiseth not man but God who hath also given to us his holy spirit meaning this authority which he might be bold in as the Apostle of Christ. And this he doth as presuming them inwardly guided and instructed from God himself in the generall precept of love saying but as touching brotherly Love ye need not that I write unto you for your selves are taught of God to love one another Meaning that this precept onely is of immediate Divine direction and injunction being able if rightly performed to estate us innocent according as he noted in his former prayer for them saying The Lord make you to increase and abound in love one towards another and towards all men even as we doe towards you to the end he may establish your hearts unblamable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints At which time it will be found that Charity shall cover the multitude of sins or make us innocent And so far would he have them seek Peace the fruit of this love That they should study to be quiet and to doe their own business not taking upon them to censure the actions of others especially of those that are their Superiors And the means to accomplish and perfect this he after sets down We beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake That is count them directors of your love so far as it is operative and be at Peace among your selves Which is the same with the precept of study to be quiet Because being obedient to them we shall be at peace with one another but if we follow and beleeve them not in the manner how Christ is to be served and this our love to be exercised outwardly as well as we have already believed that these things are to be inwardly embraced it will follow that our private Will-worships to him and private apprehensions of love to our Brother will by their Crossings and thwartings one upon another prove to be their mutuall subversion and upon occasion of division and discontent hereabouts rankor and malice will break in to the reall overthrow of both true Faith and Charity It being impossible that any voluntary particular act of my love to any Neighbor can be so great and extensive as that more generall good to all which obedience must produce Whereupon follow directions both to Superiors and others for effecting it Warn them that are unruly comfort the feeble minded support the weak be patient towards all men that is see that no man render evill for evill unto any man or take upon him to avenge his own wrong but ever follow that which is good both among your selves and to all men That is let your Obedience be continuall that your Charity may be Universall For if you should be so unruly as to raise Civill commotions and quarrels upon the score of your own particular enmity and revenge how would this confused return of evil for evil by the severall Members of a Kingdom one against another dissolve all bonds of Peace and Charity whilst every man should be both persecuting and persecuted Whereas by a joynt submission and acknowledgment of them that are over them in the Lord and acquiescence to them in their publick Charge and Trust all rankor will cease and generall Amity be preserved And these two fundamentall precepts of Faith and Love wrought by God in the Thessalonians he again mentions in his second Epistle to them as he had done in his former Epistle for as there he thanks God alwayes for them in his prayers remembring without ceasing their work of faith and labor of love So here he saith We are bound to thank God always for you Brethren as it is meet because that your faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth So that we our selâ—es glory for you in the Church
to be governed by an adopted Father or Head although the absoluteness of his trust was somewhat pared by the division as aforesaid yet both of them were to be generally subordinate to this one Supreme Power for so although the Priesthood went to Aaron even as he was the first born and because that Function was to be settled for continuance yet was MOSES to be to him as a god In whose time as being the first that had the stile of K I N G we read of the first that had the title of PROPHETS and these remarkably set to be such as had part of Moses spirit put upon them namely those Seventy appointed to help in Government Against which Right of Kings as Heads of Churches although some have hitherto disputed as being blinded by the fallacious distinction of duties into Ecclesiastical and Civil and thereupon thinking the jurisdiction in matters of Religious cognizance should rest in others as more rightful Successors to Apostolical power yet can this Church jurisdiction and superintendency of Priestly and Prophetick charge be by no good reason pared away now For that the same person who as Christs Deputy is to succeed in the Supreme Power of each Church and the jurisdiction belonging thereunto must also be acknowledged to be entirely successive therein by vertue of and in respect of that union and entireness of these powers primarily in Christ as great Head of the whole Church and by him resigned and entrusted to that person that presides and represents him in every part thereof to be by him wholly managed as under the relation of his Deputy and not as due to the particular Stiles and Titles of Apostle or Father or as King only And we can no more rightfully now seclude Kings from any part of this entire trust and power then we could Apostles formerly And if we will observe it they shall be found sitting down in the same right of claim that those Apostles themselves did namely the natural and prudential claim of possession the particular persons of the one sort having from Christ no more open designation then the other For this is the natural derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the original of all existence and being and so also comes it to be the right of each Christian chief man by derivation from him that by pre-excellence is the man even the man Christ Jesus The which deserves our grateful observation as done in great favour to mankind to wit to silence those many disputes which might else have arisen about the Kings right to command and succeed not only in Church matters but in Civil also Whereas now the Apostles the first Heads claiming their right of Headship by the rational way of possession as Kings do theirs it makes the Titles of future Heads so succeeding to be legitimate that way also This we shall find verified in many places by the Apostle Saint Paul who is exercising this Authority most and over most Churches and yet could least claim particular designation Three of these places we have lately mentioned the first was where he claims his Headship over the Corinthians in the Paternal right of Primier Seisen I have begotten you through the Gospel which Kings as Heads may say now viz. You are to be subject to me inasmuch as you received the Gospel and your Christianity from under me and my authority being my subjects before you were Christians The most remarkable difference herein being that the former Christian Heads coming to govern by the sword of the Spirit chiefly and so by it to make Christians of such as were under the material sword already made their claim of jurisdiction and power from their instruction even as attested by miracle from above Whereas the now Heads of Churches being usually to govern such as subjects that had been by their Predecessors made Christians already are in case of dispute one with another to be differenced in their right of Headship over those that are to obey by the ordinary way of providence even by the material sword of conquest and possession And as the right and exercise of civil power was then made subsequent and annexed to the manifestation of Priestly right so now Priestly power is to follow and depend on that of Regal The next place we may observe was like to it claiming jurisdiction over over them because he as a Master-builder had laid the foundation Then in the place last mentioned he claims jurisdiction over their Prophets upon like reason What came the word of God out from you that is since you received it from me you ought to be subject to me But this he makes to be most clear when in the ninth Chapter he would set forth his claim of jurisdiction most fully he yet makes this his only available title For in that he was an Apostle or free or had seen Jesus Christ Was none of them arguments to entitle him to their Headship more then any other Apostle nor so much neither For however these things might dignifie the person yet it was actual seisure and possession must estate him Head of Corinth more then of any other Church And therefore he adds Are not you my work in the Lord And so pursues that Title in the next Verse If I be not an Apostle unto others yet doubtless I am to you for the seal of mine Apostleship are ye in the Lord. Unto all which if we shall add the right of mans dominion in spirituals over the woman by him settled upon the same right of primogeniture as formerly noted it will make the right of Kingly claim of succeeding Headship most apparent And if it were free for Saint Paul to claim equality with the chief of the Apostles in answer to such as thought his Commission not so high because he was not conversant with Christ like them how much more may seisure entitle Kings now against such as can claim no such advantage Therefore to return as Prophets were first mentioned in the time of him that was first Stiled KING so to make it farther clear that this gift and power did originally belong to the person of the Monarch or chief Governor it is also observable that the first established and really anointed King namely Saul had with his Unction from God this Spirit of Prophecy poured on him also Unction from God I say for that this only did confer power from the fountain of Power as heretofore noted the other material unction received at the hands of men serving but sacramentally to confirm people in their duties of subjection to that Authority which from heaven alone could be received Which material Unction being in that regard necessary to be applyed to the persons that should Hereditarily hold that established office of power yet it hindred not but that such other particular persons as were by God occasionally or extraordinarily empowered with any gift for
our love made perfect that is brought to its issue that we may have boldness in the day of judgement for there is no fear in love that is no fear of future torment because of their Faith and assurance gathered through present obedience And if we consider the persons unto whom more particularly this description of Antichrist is addressed as most concerning them it will give us full light and confirmation herein For the warning hereof is particularly given to the Apostles or heads of Churches under the notion of little Children a loving term which this beloved Disciple useth to difference them in imitation of his Master as formerly noted saying Children it is the last time c. And that the persons comprised under this notion of little Children were different from others whom he therefore stiles my Children and my Beloved c. because he hath begotten them in the Faith appears in that he writing particularly to Gaius salutes him under these notions And the matter comprehended under these different addresses will by its difference shew the difference of persons thereby meant And therefore when we finde little Children spoken to before Fathers it must shew some of higher rank for if we should have thought him to have proceeded with the instruction of the lower rank first then young men would have been spoken to next and Fathers last of all But by writing to those little Children first twice over and that under such descriptions and representations as were to them most proper must shew that they were different persons from these Fathers and young men and from those he calls my little Children Brethren Beloved and the like all which are indifferently used when he is to express those duties which may generally concern all men And because some of those admonitions and duties may also concern all in a second degree which are given to the heads of Churches under the notion of little Children therefore do we not finde them set down in restrictive terms And this not onely in regard of that common engagement to mutual love and obedience they as others are concerned in but also in regard care is always taken not to make the difference too plain whereby persons in Authority might be too proud or the mystery of Antichristianism too much revealed Which may be the reason why our Saviour speaking of these things would not give St. Peter a direct answer when he asked Lord speakest thou this Parable to us or even to all but goes on with the description of their duties as Stewards or Rulers over Gods houshold not letting them know their own power it is like till after his Resurrection that he spoke of the things pertaining to the kingdom of God So that when he says My little children I write unto you that ye sin not and then tells them that if they do they have an Advocate with the Father we are to conceive them to be such as he had newly converted to the Faith and so needed instruction to know that Christ was the propitiation of sins Wheras the others because they more fully had known the Father according to Christs former Promises might be said by vertue of that washing they had from him and many exhortations made for loving one another and keeping his Commandments to have their sins forgiven for his names sake or to be more remarkably sanctified by the promised spirit of truth and by Gods word to be left in their trust By which means also they come to have higher degree of illumination into this mystery of Antichrist according to the following words but ye have received an Unction from the Holy One and know all things For no doubt in the number of all those truths they were to be guided into they should have the revelation of this mystery more then other men which was it is like some of those many things Christ had to say unto them which were not fit for their knowledge till after Christs Ascension At which time they might be supposed to expect revelation from the Holy Ghost in that particular concerning Christs Glory according to that Promise He shall glorifie me for he shall recive of mine and shall shew it unto you which we may presume to import something of eminence and power by the following words all things that the Father hath are mine therfore said I he shall take of mine and shall shew it unto you Twice we see the word is used of shew it unto you whereby we may conclude it was not the Unction of power onely but of Revelation of something concerning the exercise of that Power and Function And this may be farther evinced by the following words where his departure is made an Argument of his greater manifestation unto them Again a little while and ye shall me because I go to the Father that is as at by my departure ye shall be sent by me as I was sent by my Father so shall ye also have farther knowledge concerning your Mission and of those cross accidents which shall accompany it In which respect this spirit of truth shall be to them also a spirit of joy when they shall be enabled to endure those indignities from the world which shall come unto them by reason that Christs name is more remarkably set on them then on others And therefore since this anointing could not but teach them of these things in the next mention of little Children these heads of Churches are spoken to by way of exhortation to be notwithstanding abiding in him that is to be keeping themselves like good Stewards in the just execution of their charge according to his commandment that then when he shall appear they may have confidence and not be ashamed before him at his coming as expecting his sentence of well done thou good and faithful servant c. And further also if that abide with them which they heard from the beginning then shall they continue in the Son and in the Father That is the Power and Unction from them received shall be both their director and protector According to that former saying of our Savior to his Disciples if ye keep my Commandments ye shall abide in my love even as I have kept my Fathers Commandments and abide in his love As for the next verse it contains also an assurance to them of uprightness or justice in the execution of their Offices whilst they continued as obedient Children to him that was the Fountain of Justice or Righteousness If ye know that he is Righteous or just ye know that every one that doth righteousness or Justice is born of him that is such as are his particular seed for righteousness sake and are by him entrusted for administration of justice or righteousness are by his power and grace so illuminathed and upheld that the righteousness of their acts is not to be questioned by any below them For
hath he not put them in such a condition as they could not do otherwise To which purpose as Iob in the fortunes of this world so we for tryal of our faith are suffered to have tares and false lights sowed amongst us by that wicked one that we from thence escaping might arise more glorious in the praise of the goodness and power of that God to whose glory and service we directed it and to the greater condemnation of him that in so great a light fell away Nor yet can there be any ground taken from thence for any such impious conjecture as that God proposed these lights and truths to his Church as in mockery and with direct intention of rendring them ineffectual through obscurity and not as truly and sincerely therein purposing their benefit and salvation For we may confidently affirm that the discovery of the errors and inconveniencies of Atheism Antichristianism Uncharitableness Disobedience c. are in nature and many places of Scripture so plainly delivered and the contrary truths and duties so evidently exprest and asserted that it were not possible for any man whom licentiousness hath not prejudiced and pre-possessed with the spirit of Infidelity Rebellion Malice Stubornness or the like to be ignorant thereof upon any reasonable inquiry But if the corruption of our depraved nature helped on with the malice of that wicked one most forward to sow his tares in the field of the Church and most ready to enter the places thus swept and garnished do so commonly keep us from discerning those truths and duties which we are so loath to find and conceive to be such it is not as before noted to be wondred at And to come nearer our own present business by instance if there should have been set down in Scripture such plain Precepts for settling the office and power of Monarchy as should have necessarily and universally driven men to implicite obedience to that Government and none else it would not only have overthrown our liberty and rendred all men equally good and bad as aforesaid but also have endangered the loss of Gods honor the end of mans conservation whilst it thus for peace sake went about to confer it too closely and absolutely on his deputy on whom as in a kind of Idolatry men might else come to fix those express returns of thanks and praise which to God himself were only due as to their fountain and original These lessons intending as well to enjoyn obedience in subjects to whom all places of obedience must be understood as to take off arrogance in Princes and so each one to learn their own parts not that of others And therefore when we shall find Christ so obsure in his description of the Kingdom of God or heaven and of his appearing as to give occasion to some to think the words altogether to imply Gods inward Kingdom or Christs coming to judgement at the last day and not his glorious appearance in his Kingdom the Church it is not much to be admired to be misconstrued and that construction always made use of by such prejudiced minds as are loath to examine how then it should be true that the Apostles themselves should desire to see one of the days of the Son of man and should not see it it being unconceivable how they should not see his second coming to judgement or not be partakers of his glory therein as well as of his inward comforts here Upon which grounds we may also find reason why our Saviour was so close and reserved in all those places where he hath occasion to speak of that power he was to delegate and leave to his Apostles even so that he not only forbears to put their Authority under the plain notion of obedience and doth it under the more familiar terms of hearing or receiving saying He that receiveth or heareth you heareth or receiveth me But also whilst he is giving them this power he doth so intermix it with such other discourses that may seem or are common to others also that the Apostles themselves could not it is like understand the plenitude of their own power until after his Resurrection that he had particularly spoken to them of the things pertaining to the Kingdom of God Which things being the proper duties and instructions of the Apostles only was the reason we find him not mentioning the like to any other person And when by reason of this obscurity S. Peter is asking whether themselves or all are spoken to he neither gives answer I nor no but as before noted goes on with the description of the duty of their Offices under the notion of Stewards Which office although it must of consequence draw on eminence and power in Gods houshold the Church yet he delivers the duty thereof in such expressions as might concern others as well as themselves But when there or in other places he is instructing to humility most we are to conceive it done because the Authority of this office is most subject to tempt to pride and oppression And where we find him so frequent in giving admonitions to mutual love and particularly so often giving his Apostles warning for loving one another and so expresly forbidding them to seek to exercise Authority one over another as it cannot be construed as excluding their just authority over such as are under them so this admonition is to be conceived of high import to the peace and good of his whole Church Which might else by the disagreement of these several Heads in their divided jurisdictions one against another draw on perpetual wars by their ambitious seeking to encroach on their frllow Stewards Office and Authority and not resting content with their own Charge Which Gentile imitation or striving to obtain a sole Monarchy in Christs whole Church as formerly the Greeks Romans or others had done in the world hath been as experience tells us not only unsuccesful to the undertakers but always of high mischief to Christendom And therefore if this seasonable admonition of mutual service and love one to another do oftner and more plainly appear to be given to the Apostles then the description of their power there is good and plain reason for so doing We may also find reason from hence why the Apostles themselves were so mysterious and dark in declaring their own great Power in the Church So that S. Paul having been put to it by his stubborn Corinthians doth yet do it as in a mystery for fear of arrogating too much to himself and through his too great eminence in power to prove more obnoxious to the rest of the world and more scandalous to his new Believers Therefore saith he These things brethren I have in a figure transferred to my self and to Apollo for your sakes that ye might learn in us not to think of men above that which is written that no one of you be puffed up for one against another Meaning that as he