their measure use it by the vertue of his authority who said whose sins ye remit they are remitted unto them and whose sins ye retain they are retained Whereupon we may collect that as the power of the keyes is originally in Christ the Churches universal head and was by him given to the heads of Churches onely so it can be in the whole Church or in its subordinate members no otherwise then as received from their head according to that of Saint Paul When ye are met together and my Spirit c. And therefore to make it farther evident that the heads of Churches are to be understood in the direction of tell it to the Church we are to denote that the power of the keyes in the next verse was directed to the Apostles in the word ye when it was said Whatsoever ye bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven for unto them was most of this chapter directed the which was the reason of Saint Peters interogating him presently hereupon How oft shall my brother offend c. This power comonly called the power of the keyes and by the Romanists appropriate to the chief of that Sea only is that divine obsignation of Christian authority and precept whereby those laws and edicts of him that sitteth in the seat of judgment as the head of each Church that were but civilly or morally criminal in their own nature and obnoxious to temporal wrath onely for their breach come now to be sinful and damnable as being violations against God and the heavenly thrown it self by whom they are impowred and whose authority they do represent according to that sentence to be given at the last day inasmuch as ye have or have not done it c. Upon which grounds we may know what to conceive of that article of our Creed I believe the holy Catholike Church which some would wrest and make use of to draw mens obedience which way they pleased by proposing unto us what they pleased for Catholike doctrine But we are to conceive that this primitive form of profession of Christian faith therefore called the Apostles Creed was offered to and taken by such as were to be admitted into the Christian Church to shew and state their beliefe before their admittance and not to direct their obedience afterwards For although to believe in God in Christ in the holy Ghost do together with the acknowledgement of their deity draw on obedience by just consequence yet was this form of profession of faith therefore called the Creed made but to denote their beliefe of their true existence by which means being received into the Church their obedience was thence to be learnt For strange it had been for the Church to have proposed to men the matter of obedience to any of whom as yet they had no beliefe in And therefore when I profess to believe the holy Catholike Church the word holy will make it unconceiveable how it should directly import my profession of obedience and that not onely because the Catholike Church or Christs universal body cannot as before noted be ever comprehended under one notion and conception so as to be definitive to me concerning their determinations but also because I can never rightly say of the present or past militant Church to whom I seek for direction that they are all holy nor can men that live in a particular Church be ordinarily able to know what is and what is not Catholike doctrine besides that which is proposeth Whereupon understanding our belief in or of the holy Catholike Church to import our beliefe that Christ hath a true sanctified body which being so made by means of the holy Ghost in the article foregoing comes through their union in Christ and his Spirit to be of one communion from the rest of the world and so to be the Communion of Saints as in the article following So that then although the Creed as a Creed cannot of it self oblige to obedience yet since the beliefe of the articles thereof do by consequent bring men to Christs Church and out of desire to attain that Communion of Saints doth also farther prompt me to acts of obedience to that Church to whom I made this profession it will therefore follow that that obedience which I cannot give to the Catholick Church as such must be to this end given to that part of it under which I live since that I cannot otherwise obey the Catholike then by obeying the particular All which will be cleared by one instance of Saint Pauls who as the present head of that Church gives liberty to the Corinthians in eating of things offered to Idols notwithstanding that the then Catholike representative Church at Jerusalem and he himself amongst them had decreed otherwise Clearly evincing that the power of binding and loosing was to reside in each Churches own head and that they were to perform their obedience to the same party by whom they had learned their Creed who had been their spiritual father and begotten them in Christ. And that this power of the keyes was not given to the Apostles onely as a collective body of Church heads and so to the Catholike Church onely but was also conferred upon the particular heads of the Churches appears in that it was upon occasion particularly given to Saint Peter so that whatsoever head or chief governour should like him acknowledge Christ to be the true spiritual foundation and rock he should from Christ have power also to be herein a rock to others and to bind and loose And both places must contradistinguish the persons binding from those that shall be so bound and the persons telling and complaining to the Church from those that are to hear and have power of redress And as they were in one place spoken to Saint Peter alone to declare against consistorial parity so were they elsewhere given joyntly to all the Apostles the then visible heads of Churches to abate Popish usurpation For they were not to be commanding one another out of their Churches as they might those within them which was forbidden them in the persons of Zebedees Children But in those equalities they were in love to serve one another and in this their parity obeying the precept of submit your selves one to another he that should do it most and thereupon become a Minister and Servant to his fellows will even thereby make himselfe chief among them By which means being converted and become as little Children they shall then be greatest in the kingdome of heaven or have great and kingly power in the Church from the power of Christ that hath taken them into the arms of his acknowledgement From whence it will again follow that Who so shall receive one such little Child in my name receiveth me that is in hearing and obeying him he shal hear and obey me but Who so
all things are best preserved by the same means they were acquired but also in respect of recovery inasmuch as Government and Soveraignty never continuing at the same just height it must at last come to nothing without some active and able Prince set himself again upon an equal recovery of those Prerogatives which his predecessors have lost which necessarily causing the subjects aversion as judging it a new Conquest he must first be Master of a good force or else look to be quite overthrown And if we consider all Governments and Governors in their stories we shall finde nothing so remarkable as this their variation in power and the different carriages of several Princes in their designs and ways of acquiring losing or recovering it And both reasonable and necessary it must be that as the Prince hath his Civil Magistrates for government of Properties and his Ecclesiastical for guide of religious duties so must he upon occasion have his Military Officers for Government of the subjects persons or else in case of resistance the other Governments will fall to nothing But now having only hitherto determined obedience to the present Prince without differencing whether he be an usurper or not it will be expected as necessary that I give my opinion what prescription of time is requisite to constitute a â—ight in the peoples obedience Truely I know not what time to set amidst such variety of circumstances as may make difference but believe if there be equal competition of Title present Obedience is due to the present higher power and without doubt if any Prince have now made his Laws generally obeyed taken oaths of his subjects and they have served him in the field he is their true Soveraign against all others But although I suppose these three ways of confirmation will establish a right to any Prince yet I conclude not that all are necessary at once For the last of them may not come to be used in a long time after his entrance and both it and the next it may be practised but by few of his subjects Yet till he have been acknowledged in the seat of Justice I know not how he can be acknowledged as setled in the Throne of his Kingdom As for Subjects that have deposed or thrust out their King to make themselves Free-States as they call them they can never have right against him and his heirs because his Property cannot be altered but by new possession For the former Soveraignty of one being not to be possessed by many that Property cannot be lost to that line for present right or in defailance thereof to any other for future right to be established by possession also Because he comes to be as rightly estated herein as in any other of Gods blessings that are now let loose without proprietor or owner Now the reasons why these things do fully estate a right to persons for Government is because they contain all the tokens that the subjects as subjects can give of their joynt consents and willingness and if such a thing as Paction must be implyed between Prince and people whereby each may stand reciprocally obliged as on Soveraignty voluntarily assumed and subjection voluntarily undergone it must be herein how the Prince his assumption of the Soveraignty appears voluntary needs no proof beyond his search thereafter and to have subjection to the person of any Prince known to be voluntary there is no proof beyond fact it self that is their voluntary continuance under it and submission thereunto For if he continue to live under his Laws and Government and might yet depart he cleerly evinceth his choice and approbation thereof If he have taken an oath of obedience and fealty unto him he stands obliged in Conscience also for an unlawful oath he was not to take and a lawful one he must keep But above all if he have not onely acknowledged his willingness by obedience but by activity also so as to have fought for him he must be more expresly presumed as approving him For though he may be pressed to war yet the continuance therein for any time as under his Government also being necessarily to afford many opportunities of departure the not doing it maketh the submission and approbation voluntary I mean as to general approbation of him and his right For that as no Government as Government can be without constraint so many particulars of obedience must be unpleasant And however strange it may seem that there should be in humane appearance no other right then that of Force and Conquest unto the estating the first person of each Kingly race yet if we will diligently observe the predictions of the New Testament pointing at the government of the Church we shall finde them still declaratory as to the same effect One of which we will explain in this place setting this very thing forth in most open terms and that shall be the speech of our Saviour made to the Jewish multitude concerning the Government of the Kingdom of Heaven or the Church For these his Auditors having heard the message sent from John to him demanding an answer whether our Saviour were he that should come or that they should look for another and being ready to expect a temporal kingdom to be presently undertaken by our Saviour it caused him after the declaration of Johns office to be the Elias to this Messiah to give them satisfaction why it was inconvenient for him personally to undertaken And this he doth upon the ground of the different manner of the entrance and possession of Government under the Gospel over it was under the Law For under the Law as there was both a rule for peaceable entry the persons being by God appointed that were to have the Crown setled on their race so was there both Priests and Prophets who had a part of Monarchical jurisdiction in some things allowed them thereby also keeping Monarchical power from that absoluteness it should arrive at after the days of John In whom the Law and the Prophets ceasing meaning amongst other things that separate power of Priestly and Prophetick jurisdiction so far as they shared in the Soveraignty it is the reason why our Saviour frames an answer which did both imply this difference and shew the reason why himself could not take this charge upon him So that we may conceive that that limitation until now was added onely to give the Jews satisfaction why he then undertook not this charge himself namely that it was contrary to his minde and quiet way of demeanor amongst them to enter into a charge wherein so great force and violence must be used both to acquire and possess and not as determining that this forceable way of entry should then cease For if we shall compare it with the paralel Text of Saint Luke where Gods own inward Kingdom in our hearts is spoken of we may interpret the expressions here of violent entry and possession of the outward Government in the
Church to be prophetick also For it being there said that the Kingdom of God is preached and every man presseth into it we cannot conceive it of any present pressing into the Church but as spoken of what should follow in the Churches encrease and splendor at which time there should follow the most frequent use of violence for possessing of Christian Kingship also And that by this Kingdom of God in this place spoken of is intended Gods own inward immediate rule he should have in our hearts was different from that outward exercise of outward jurisdiction which he should give to others in his Church called there the Kingdom of Heaven appears plainly in the occasion of delivery therof Because it was spoken to convince them that by reason of their own covetous humors had derided our Savior for saying No man can serve two masters but went about to justifie themselves before men by shews of legal or moral righteousness and could not yet well conceive how God should judge men according to their hearts such that could not believe that the single eye and light of love was the fullfilling of the Law even of every tittle thereof for the letter thereof was to last till John and after that time Gods Kingdom to be preached That is men were to be won thereunto by the milde and still voice of the Gospel whereas his outward Kingdom over mens persons was to be acquired and managed by the help of natural Reason and force together with such divine light as God should furnish the Prince with For although as the God of Nature and great preserver of men he do by the rule of Reason and by Precepts and Examples of Scripture plainly determine obedience and Monarchical Government as heretofore shewed yet doth he reserve to himself as Lord of hosts the secret approbation and disposal of those particular persons and Families that shal from time to time rule amongst us here as his deputies And hence it is that all Kings and free Princes write themselves Dei Gratia not Electione Populi for although prudence may many times lead Princes to make semblance of their having and relyance on the free consent or choice of the people even that they may be the more endeered towards him by this his professed acknowledgment and dependance on their favors yet that this election was never but by some party onely and a thing in it self not to be relyed upon will appear in that no Monarch being fully possessed was ever yet known to resign his other holds and wholly to submit thereunto for lawful title to be setled to him or his Nor looks it but with a plain face of partiality and injustice when we allow the Gentry and Nobility amongst our selves to be derived from the Arms and Ensigns of war and yet allow not unto Conquest it self the like force to estate Kingly right As though the same military Art or vertue did not adorn the leader as well as the follower or that Viriatus were not Vertus in the Chieftain more then in the ordinary souldier Whereupon fortitude being so much all other vertues as to be the hand or instrument wherby they are as to Society made useful and to be conveyor of them to the notice of others it hath made the world unanimously to submit to the plain eminence of this vertue as the steadiest rule for judging the hidden aboad of the rest But although our Savior make that additional expression of until now the onely reason for the answering the Jews why he undertook not this Kingdom himself yet were there many other important reasons for it besides As first the assumption of any such like State was not congruous to him that was in his own person so ignominiously to suffer Then if he had sat down in Davids right onely as the Jews expected he had lost right unto the Gentile Church Then again wanting lyneal race of his own to succeed after him he could not have stayed but encreased the Churches division To prevent which should he have set down rules to any other for succession it would have been called partiality by the persons neglected especially in the disposition of Christian Kingdoms where he could not as son of David claim power at all and wherein until his Gospel had been entertained he could not expect obedience as Christ neither In regard of which it chiefly may be understood why our Saviour should so often be found saying I came not to send peace but sword and such like Prophesies of the necessary following wars and contentions which should arise for the obtaining those Governments amongst men So that we must say that as the Prince of each Country sits down in the natural right of strength and first possessor and thereby in the positive right of elder brother so doth he thereby also silence and extinguish all right in the use of force to any other under his jurisdiction and obeysance even because their proprieties have their separation and assurance from his For as we formerly noted in right of that part of his Office over his subjects namely to judge them he was to be indisputably submitted unto in matters of legality and morality so is he in the other part also namely for fighting their battails and that of both sorts as well that of publike protection whereby the whole Kingdoms Proprieties are defended from forraign invasion as that of separate protection whereby each particular subject is defended from the force of each other For since none of the Subjects in each Kingdom can say of his Lands and Possessions that they were gotten by any independent force and manner of acquisition but were both gained and held by him in the relation of a Subject and that by such ways and courses as were by the Laws of that Country prescribed or allowed there can be no reason why unto Subjects as such there should be any such absoluteness of propriety granted nor other way of gain from one another allowed then what the publike Laws for Commerce do set down For although one Prince to another be left to the natural way of force for decision of Propriety where Religion bindes not yet have their Subjects no right to encroach or possess the Proprieties of one another by other way of acquisition then that of allowable commerce as heretofore declared But be these things as cleer and apparent in Scripture or Reason as they will it is not to be presumed but that those different interests which will be still arising from those daily changings of Governments and Governors will through that different hope of advantage to be gained by one form of Government or person governing more then another be continually prompting them with Arguments of contradiction at such time as they shall apprehend that person in whom their hopes do lye and whom they would have seated in the Soveraignty to be by any of these discourses disadvantaged in his claim In which regard large
so we again having no other direct outward precept from God or Christ himself are through faith and by our ready obedience to him actually performed to his Church in his stead as having the word of reconciliation committed unto them acquitted in all we do but if done otherwise we forfeit thereby the whole condition and as again obliged and culpable for the breach of the whole law nothing but read mission into the Covenant of Innonency by repentance can secure us from damnation CHAP. IV. Of each particular Church and its power HAving hitherto spoken of the Reason and Foundation of the Church in general and of the necessity of our participation of her communion so now again it will be necessary to speak of each particular Church and its jurisdiction For since we cannot otherwise attain to be members of this Catholick body then as being first members of some particular Church it will therefore follow that as the necessary observation of the law of providence which we could not explicitely and perfectly do upon our owne abilities was the cause Christ became obedient to God for us that we might be made the righteousness of God in him so there lies upon each member a duty of conformity and obedience to their particular Churches that thereby being made conformable to the image of his Son they may also be restored to the image of God And therefore although the Catholick Church cannot be aggregate or represented der any single head or rule but of Christ himself yet since it is integrated and by parts made up of particular Churches and in these Christs power being to be represented by other Christs or anointeds under him it will follow that our obedience to this Church and the head thereof must have of us all that obedience which unto the other we cannot give else would that precept of obedience to the Church come to nothing as indeed for the most part is intended by such as would have the Writers of their owne mind to be held for the Catholick Church onely Therefore now being to consider the Christian Church as an assembly of Believers separate from other for Gods more immediate honour and worship we cannot well appropriate this phrase to that part of the Catholick which is past and unconversant with men nor for the present to that part of it which is yet to suceeed although both the one and the other have done or are to do their personal parts herein but must interpret that notion of Catholick Church used either when those duties are in general given which are fit for the Church to observe in obedience to Christ or when againe given for her members to observe to her to intend that part of Christs body which shall be successively militant on earth to whom alone these instructions can be necessary and useful in both kinds But then again as this general duly of praising God before men can onely be performed by the visible Church because she hath onely power and opportunity therein yet since this power here on earth is subsistant by the separate jurisdiction of those particular Churches which constitute her Catholick body and she can in no other sence be termed Catholick with reference to any other head then of Christ himself it must be therefore granted that all those precepts for general obedience to the Church must be meant of every Church in particular as having onely use of jurisdiction to this purpose And as having besides according to the several inclinations of their owne people and the known affections of those of the world amongst whom they live the best and onely ability to know and command what is fittest to be done for advancing Gods glory according to the exigence of their particulars which otherwise in the strange mixture of Christianity with other religions throughout the world were not possible to be comprised under one certain or equal rule or to be known and executed by one single persons power And that the Church and civil jurisdiction of each place signifie the same and that by obedience to the Church obedience to the particular Church is ment will appear by that of our Saviour Mat. 18. where controversies are if not decideable by umperage to be told to the Church Under which name must be comprehended the present particular authority of that place because else how shall they go to it And it must be the civil as well as ecclesiastical authority also as having them conjoined because it determines particular personal injuries where brother offends against brother and one servant takes another by the throate saying pay what thou owest as the parable denotes But the conclusion is that the supream jurisdiction whilst it is Christian is the very Church we are to submit unto And those that will not hear the Church are to be unto us as Heathens and Publicans that is such as have renounced Christ by this their renoucing the Image of his authority the Christian Church whose definition and power be the thing of never so civil nature makes the breach of it a sin as on the contrary our obedience to them acquits us of guilt For it is from Christ they have this power that Whatsoever is bound on Earth shall be bound in Heaven and whatsoever they shall loose on earth shall be loosed in Heaven So that Christ having now blotted out that hand writing of Iewish Ordinances which was against us and released them from their litteral strictness to the extent of rational and natural laws and having also answered to God for the large morallity of the whole rule of providence leaving Christians at large in all things wherein their reason or Christian precept is not transgressed and lastly having left the charge for custody and enforcing these Christian precepts to every Christian Church who are thereupon to answer to him for the faults of the people the advantage that Christians have of living in a state of innocence is unquestionable and immoveable while they contiune obedient And therefore Christs Gospel might well be called Glad tytings and we may find that our Saviour made his general encouragement to the entertainment of him and his doctrine because his yoke was easy and his burthen light Insomuch that when he came in particlar to be asked what it was he answered in one command for both Tables thou shalt love c. including under the precept of love to God and our Neighbour all the law and the Prophets that is all things of faith and charity or of faith and obedience which is charities support First for our faith and its fundamental object life eternal is to know God and Iesus whom he hath sent he is the way the truth and the life the Authour and finisher of our faith on whom whosoever believeth hath everlasting life and on him that believeth not the wrath of God abideth Which one article comes therefore to be eminently necessary
because it is the onely foundation for other foundation then this can no man lay and this foundation every man must lay or else all the faith and obedience to be framed thereupon will come to nothing For although their be other articles as depending on this and incident to our Christian profession which ought to be believed also even as all things by God proposed as truths are yet to add them as of themselves necessary to salvation it is to Christ and Christian faith as high derogation as to add circumcision or other observations as necessary to salvation in our Christian obedience And as for our obedience outward we are freed from those many rites ceremonies and observations of the Jewes which God in particular favour of the Jewish Nation had appointed most of them being but shadows of Christ himself and of that great and plain way which by the Gospel should be revealed Nay the very judicial part though instituted by God himself for that government bindes us not as positive laws but as useful presidents upon like occasion that is to say where their and our causes were alike which is not binding as such or such laws formerly made and authorised by God but as parts of the general law of reason For as unto them God was immediate lawgiver and being given before Kings was both God and King so was the litteral observation of them in both respects necessary that is as religious and as civil duties also For both were the same to them because God at that time undertaking the managery of the Civil as well as Ecclesiastical Estate made both one then no otherwise then his remitting both to the Prince makes both of one sort now that is under the same chief relation to duty and obedience namely that of conscience But because of Gods express undertaking herein to them it was do this and live but unto us for whom those directions were not particularly made by the deeds of the law shall no flesh be justified As Gods rule to them was outward and litteral so were his promises and threats for performance temporal and respecting this life onely Wherein they failed as needs they must their failing was expiated by sacrifice pointing at a Saviour to come to fulfill these things for them but Christ being now come and having fulfilled all righteousness the observation of the letter is released as to direct divine authority and we Christians standing bound but to the general precept of love and charity are referred for our particular managery and guidance therein to the higher powers whom we are to obey not onely for wrath but also for conscience sake not onely for fear of that present temporal punishment they may infflict as meer men in authority but out of conscience also of preservation of our owne innocence in preservation of our obedience to God in them All which in the Epistle to the Hebrews is plainly signified where God is brought in speaking of the difference of the Jewish and Christian Covenant and obedience according to the many Prophesies to that purpose and saying Not according to the Covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the land of Egypt that is not like as it was whilst I gave them particular precepts for all their outward duties and did lead them in all their affairs my self as if I should have taken them by the hand But this course God now changeth because they continued not in my Covenant and I regarded them not saith the Lord that is because I found humane frailty so great that these litterall commands could not be kept therefore now I will put my laws into their minde and write them in their hearts and I will be to them a God and they shall be to me a people And they shall not teach every man his Neighbour and every man his brother saying know the Lord for all shall know me even from the least to the greatest that is by the love of God shed abroad in our hearts all shall be taught of God and by his Spirit led into all fundamental and saving truth so that by being all taught of God to love one another which is the life and soul of the moral law they shal by keeping that one precept of love keep the whole law But for our direction outward therein we are not come unto a mount that might not be touched and that burned with fire nor unto blackness and darkness and tempests that is to hear them from such a mountain which was made inaccessible through these terrible apparitions that accompanied Gods presence thereon and the sound of a Trumpet and the voice of words which voice they that heard entreated that the word should not be spoken to them any more for they could not endure that which was commanded That is neither are we now to be terrified as by hearing God speaking with his owne voice to our outward ears but we for our outward direction are come unto mount Sion and unto the City of the living God the Heavenly Jurusalem and to an innumerable company of Angels that is to the present Church militant and to such as do therein instruct us as Gods Messengers by their Angelical doctrine And to the general assembly and Church of the first born which are written in Heaven and to God the judge of all and to the spirits of just men made perfect that is unto the Catholick doctrine of the Church assisted by God the judge of all and attested by those many Martyrs which like their Captain are made perfeâ—t by suffering And then that both these may be made beneficial to us and to our salvation we are come to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then the blood of Abel And these Gospel duties of love and obedience we shall find to be the verry errand also of him that was to conclude the Law and the Prophets and to be Christs forerunner as it is most fully though mystically expressed by the Prophet Malachy and also by Saint Luke in their descriptions of Iohn the Baptist his office and message The first of these duties is couched in these words He shall turn the hearts of the Father to the Children that is he shall prepare them to entertain the loving of one another in as high degree as the Father doth his Child And then secondly for performance of the duty of obedience whereby to make this love to be advantagious it is added by Malachy and the heart of the children to their Fathers the which Saint Luke expounding to mean the disobedient to the wisdome of the just doth plainly shew that the preparation of the Gospel of peace and the way to make ready a people prepared for the Lord was by bringing them into such a state of
shall offend one of these little ones which believe in me it were better a milstone were hanged about his neck and he were drowned in the depth of the sea As there is a distinction of the greatest in the kingdom of heaven verse 4 to note that these things could not be spoken of Christians universally for then received and receiving should be confounded and still the same so to shew it could not be meant of many in each Kingdom or Church that should by us be thus received it follows in the singular number in the fifth verse Who so shall receive one and so in the sixth verse Who so shall offend one of these little ones which believe in me c. By which last expression of believe in me as we finde children in the litteral sence excluded so may we finde our obedience to Christ to be unquestionably due to such our rightful Superiours as are Christians and believing on him But because Christ himself had formerly foreseen that our owne natural pride and lusts would ordinarily draw us both to Antichristian disobedience against our Superiours and unto neglect of the dutyes of love and charity to our neighbours it was the occasion of his expressions that he came to send fire on earth and that he came not to send peace c. For in that consideration he here saith that it must needs be that offences must come but then he also gives a wo to them by whom the offence cometh and admonisheth that it were better to cast from us those lusts and enticements hereunto although they be as deer to us as our owne hands or eyes then we should be in danger of hell by dispising one of these little ones who were by office to prevent and decide those offences and breaches of charity which our lusts should produce And that because they having charge of flockes committed unto them from Christ who came to save that which was lost so it was also their duty to regard the strayings of every particular sheep in their foulds and it came thereupon to be the will of God that none of these little ones should parish that is perish by violence and insurrection The farther proof that these phrases of little and least were parabolically meant of persons to be substituted in Christs power appears in that through all the three forementioned Evangelists the immediate following discourses do set out unto us the plain description of some persons by Christ in that sort owned Saint Mark and Saint Luke do it as of one that had no direct mission from him who yet is by Christ owned because he did his works of power in his name and owned also according to Saint Marke under the same expression for obedience as he had formerly set downe to the little Children viz. whosoever shall offend c. Nay Saint Mark takes in that discourse of him that acted in Christs name and authority so as he intermingles it with the description of these little ones as all one And to ascertain us that by them he intended his Disciples and his succeeding deputyes he directs his speech of receipt to them directly Whosoever shall give you a Cup of water to drinke in my name because ye belong to Christ Verily I say unto you he shall not lose his reward and whosoever shall offend one of these little ones that believe in me c. by that means making them and these little ones all one As for Saint Matthew he sets downe the description of the Apostles power of the keyes immediately after the discourse of these little ones so that by setting downe the chief mark of the power of the Churches head next we have farther instruction that both discourses belong to the same person Our Saviour in setting downe the office of the Churches heads under these notions of little ones and little Children and of defining their duty of humility answerable thereunto might have allusion unto the like manner of expressions used by his typical Father David who was usually personated as the Churches head as we find it expressed in the 131 Psalm saying My heart is not haughty c. and again surely I have behaved and quieted my self as a child that is weaned of his Mother my soul is even as a weaned child And as thus he answers for his mind and inward behaviour so is it to be noted that himself as the Paragon king was in his person very little whereas his predecessour Saul was not onely haughty but also higher then others by the shoulders and so not so fit as David to be one of these little ones by our Saviour spoken of And indeed this caveat for humility given by our Saviour to such as were to succeed as heads and guides in the Christian Church is but the same in effect that was given in the Jewish Church to be put in practise by their Kings that his heart be not lift up above his brethren And although our Saviour do thus set downe obedience to the Church heads under the notion of little ones to take off occasion of their pride yet that he intended such persons as should be in greater charge then ordinary appears notably by his telling us by way of terror of their power namely that in heaven their Angels do alwayes behold the face of God that is they have in regard of their great trust amongst us their eminent guardian Angels appointed By which we may know how to interpret Saint Paul concerning the Angels which should be judged at the last Judgement that is that such of them as had been more particularly trusted with the guardianship of particular Churches should give accompt thereof to these that had formerly been heads of Churches themselves as to the Apostles and the like And that we were to distinguish these little ones or the Churches rulers here spoken of from her other members commonly called Children but without the addition of little will farther appear by the observation of what was spoken of before For unless we so construe them I see not how that discourse can be direct in answer to the Disciples question of who shall be greatest that is whom he would make governor over the rest which is in three places done And although he deny them this power over one another yet doth he not theirs or others having it over ordinary Church-members upon condition they must be converted from pride and become humble and little before God And by the word little thus received may we interpret that speech of our Saviours concerning Iohn the Baptist He that is least in the Kingdome of heaven is greater then he For as by the kingdome of heaven we are to understand the Church because in heaven it self every one shall not be greater then he so are we not to understand that every one here either should exceed in greatness him that was the greatest of those which were born of
of mine hands in the midst of him that is such as are begotten to him through the power of mine inward Kingdom they shall sanctifie my name and shall sanctifie the holy one of Jacob and shall fear the God of Israel that is shall walk righteously and obediently according to their calling They also that erred in spirit that is such as were not yet thus inwardly guided but were led by multitude of litteral precepts shall come to understond that is to know this right way of sanctifying me and they that murmured that is such as were made stubborn by relyance upon their own interpretations of legality shall learn Doctrine that is shall learn the doctrine of obedeince a fit lesson for murmurers As this Office of Teaching or Instruction is to be understood here set down as in the first place proper to Christ who was anointed to preach good tydings so because this could be but in small measure done and supplyed by himself at least amongst the Gentiles in the glory of whose Church it is to be understood that of the Jews was prophesied it is therefore to be supposed that Christian Princes are to be his chief deputies in this office of instruction also For as they under him Shall build the old wasts and raise up the former desolations of the Jewish Church by this advancement of Christs kingdome amongst the Gentiles so These strangers shall stand and feed the Churches flock and the sons of the Aliens shall be her plowmen and vine-dressers all which are the Gospel expressions for Christs Shepherds or Pastors Nor can it appear otherwise then reasonable and necessary that those that are to be in the seat of judgement under Christ should have in chief the power and office to teach and instruct as well as to censure and reform Which although not fit to be personally practised by Kings in that sence of preaching as now understood especially having under them persons in holy orders to that purpose separately ordained yet is that general Office of instruction to be esteemed so properly their right as that for the matter and measure thereof it is alwayes subordinately to be executed by others For as they are to be the keepers of both tables so upon extraordinary and exorbitant occasions they may also no doubt as Gods Ministers entrusted in chief with the advancement of his glory and service publikely and personally also perform that Office under the Gospel much more rightfully then good Josiah under the Law Who to his great commendations had formerly done the like In the ears of the Priests and Prophets and all the people both small and great and yet was the custody and interpretation of the Law much more appropriate to the Priesthood then than now Nay indeed this Office must both be in the same person and in the first place setled also or else I see not how they should have power or ability to reprove in such things where they had no power or right to constitute and ordaine And therefore we may observe that the first Mission of power which our Saviour gave was under the notion of this Office of Preachers or Evangelists and by vertue thereof and obedience thereunto did the Apostles at first claim obedience from their Churches in other things as shall more fully appear anon But to return so much of the prophesie as concerns the Church her encrease and prosperity is to be interpreted as not made good fully in Christ himself nor in some time after that is whilst the Church was so under persecution that those deputies of Christ in the seat of judgement had not power and honor enough to preserve the members from shame or fear But it is to be compleated unto the residue or latter time of the Church when God shall more eminently appear like a Crown and diadem in being the spirit of judgement and strength to them that have the crown and diadem That is when Christ as King shall raign in righteousness and his deputies of Princes shall rule in judgement then shall a man the Prince in Christs seat be for a hiding place from the winde of divers doctrines wherewith they were formerly tossed and a cover from the tempest that is of persecution he shall be as rivers of waters in a dry place That is from the spirit of truth now met in the seat of mercy and judgement he shall cause instructions to flow forth as waters in a dry land and by means of strength to him that is to turn the battle to the gate he shall be as the shaddow of a great rock even for strength and defence to the Church formerly wearied with persecution And so the Prophet goes on to shew how the eyes and ears of them that yet see and hearken to his instructions shall be reclaimed from their former rashness and come to understand knowledge By this word man set down in this second verse in the singular number saying A man shall be c. we may gather first that there should be but one at once in each Church that should supply the place of a rock and spirit of judgement although in respect of the whole number of Christs deputies in the Catholike Church they were to be Princes in the plural number under him the Churches universal head and King of Kings And then again this person being set down under the notion of a man will denote unto us that it could not be meant of Christ himself neither But this as before said shall chiefly come to pass after the former Palaces of the Jewish Church shall be forsaken and by means of the spirit from on high to be powered on the Gentile Church judgement shall dwell in the wilderness that is in the Gentile Church formerly a wilderness and righteousness remain in the fruitful field meaning the now flourishing Gentile Church And the work of righteousness shall be peace and the effects of righteousness shall be quietness and assurance for ever That is by means of righteousness looking down from heaven and so causing righteousness and judgement to kiss each other The Church shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places that is the Church by the means of this blessed protection of kingship shall be no more in danger of persecution as before These blessings of peace and prosperity to come to the Church by means of Gods judgement and righteousness given to the King and the Kings son that is Christ and his sons of oile David under the type of himself and Solomon at large setteth down in the 72 Psalm Where it being set down to last so long as the Moon shall endure we may know how to interpret Isaiahs prediction of quietness and assurance for ever and so be confirmed that these promises import temporal happiness to acrew to us by a temporal Saviour All which prophesies were to be fullfilled after
as have the rule over you is given under the notion of such as had spoken to them the word of God But then having put them in remembrance of them he afterwards speaks directly Obey them that have the rule over you c. intimating that Christian education gives an unquestionable right to Christian obedience Nay in those very Doctrines which the primitive Prophets for the present taught they were censurable by the rest of their fellows until this higher authority had confirmed it All which in the Epistle to the Corinthians may be further understood where S. Paul makes use of his Apostolical authority in ordering those of that rank how to make use of those many gifts they had received unto edification for they it seems being proud of their manifold dispensations had made the God of peace to be the Author of confusion which caused him to fall upon that objurgation What came the word of God out from you or came it unto you only that is received you not the word from us why then should ye not be obedient to us as well as other Churches to whom we have preached it also he therefore says that the Spirits of the Prophets are subject to the Prophets that is â—hey are for the present ensurable by their present auditors who may be gifted as well as themselves And for conclusion of all and to keep unity and make God the Author of peace and not of confusion he disclaims any private mans gift to be able to disanul his authority and therefore further says If any man think himself to be a Prophet or spiritual let him acknowledge that the things I now write unto you are the Commandments of the Lord that is let him confess my Apostolical authority from Christ received whereby I have power to order the Churches affairs or else he doth but think himself a Prophet or spiritual when indeed he is but puft up by his own fleshly minde of vain glory and ambition And this subjection of inferior Prophets or Teachers under the Gospel unto the chief Prophet or Head of the Church is doubtless to succeed and be continued upon the same ground it was formerly given to Moses and accordingly that prophesie of Moses is interpreted by S. Peter and S. Stephen where Moses tells of this obedience to be given to this succeeding great Prophet by all Persons saying as from God Whosoever will not hearken unto my words which he shall speak in my name I will require it of him and that Prophet which shall presume to speak a word in my name which I have not commanded him to speak or that shall speak in the name of other Gods even that Prophet shall surely dye And as this jurisdiction in matters of Doctrine is interpreted by some to be given our Saviour in regard of his Prophetical Office to doth Nathaniel the true Israelite make these Prophesies of our Saviour made by Moses to allude and be appliable to him as King of Israel or head of the Church From all which subordination in the Spirit of Teaching or Prophesie appearing to be continually necessary it must follow that since Christ himself must remain in heaven until the restitution of all things that this power must for truth and peace sake rest in these his chief Deputies that arâ— anointed with this power from him that was that great Prophet and so a Prophet of Prophets as well as King of Kings And therefore we may observe that Christ being not able in his own person to perform and supply all that measure of preaching and instruction which should be continually necessary for the edification of his Church and it being again necessary that there should be for order-sake certain persons more eminently entrusted herein it is the reason why as the Prophet Isaiah sets him down in the first or chief place Anointed to preach and to have Gods Spirit put upon him and his words put into his mouth meaning that the Spiâ—it should not be given him by measure so for perpetuating this necessary office and high trust God there promiseth to Christ a particular seed to that purpose My words shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth even for ever Of the Kings right by office to be of this adopted seed we shall anon alledge the parable of Solomon to that effect as we may instance his example by being Preacher as well as King For we are to conceive it to be no otherwise with the Prophets and Teachers under the Gospel then formerly under the Law where if any would take a prediction upon him if he could not bring a present miracle or Sign sufficient to win belief he was censurable by the event it self But if any undertook to direct in matter of Doctrine the Law it self was still to be judge of the goodness thereof and he taken but as a private man unable to overthrow the authorized sense thereof without he brought attestation of Divine Authority higher then that whereby it was founded For to tempt the people to Idolatry or Service of other gods was amongst them made Capital as before rehearsed And so no doubt under the Gospel in the Primitive Church although there were not standing Schools and Orders of Priests and Prophets as amongst the Jews yet was the tryal of that spirit they pretended unto referred to the examination of the like extraordinary spirit in others even as all other of their illuminations and doctrines were for confirmation censurable according to those Principles of Christianity which the Apostles the then Heads of Churches had from our Saviour received and so had again as Master-builders set down for the peoples edification against which although an Angel from heaven should teach they were to be accursed But because these Precepts and Doctrines of our Saviour were neither so numerous nor by him so exactly set down as the Law of Moses but left in trust to the Heads and Guides of his Kingdom the Church it therefore came to pass that the inferiour members of the Church should be much more subject then formerly to these their Teachers directions even because they were not elsewhere to be learnt Nor should it seem strange to any that the power of these Functions formerly clipt away from Monarchy should thus under the Gospel be restored by vertue of deputation from that Supreme Head of the Christian Church The first born of every creature and the first born amongst many brethren since they were anciently annexed by God unto the Prerogative of Birth-right and so seated Paterno Jure in the Master of the family as in order to enable him in his sole Government and Authority for so we read of Enoch and Jacob prophesying and of Abraham and other the Patriarchs sacrificing But when the numerousness of the Church did require
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
first Office by suffering here and the other not till he enter into his glory he therefore answers It is not for you to know the times and the seasons which the Father hath put into his own power but ye shall receive power after that the holy Ghost is come upon you and ye shall be witnesses unto me both in Ierusalem and in all Iudea and in Samaria and unto the utmost part of the earth whereby it appears that the time appointed by God for the exercise of compleat Monarchical power in the Church was not yet come and therefore he tells them of that power that should in the mean time be exercised by them Of which Apostolical power we have spoken somewhat before and therewith shewed how their Government was Monarchical and that by reason of Unction of power from Christ they had the right to be his chief Deputies in all things in each Church where they did preside although their modesty and the Heathen Magistrates usurpation would not suffer them then to shew it And if we mark the precedent discourse Christ may be found giving them this real power of Headship proportionable to that degree of glory the Church was then in For it would have been strange for a distressed and despised Church to have had a glorious or high tituled Head So that although that sort of glorious Kingdom which they fancied could not yet be restored to the Church yet that they should in the mean time be his sole Deputies in the managery of this Kingdom appears in that he was with them forty days giving them commandment and speaking of the things pertaining to the Kingdom of God and so he bids them abide at Ierusalem for the promised baptism of the Holy Ghost or to be endued with power from on high The which we may conceive to be the Unction of Church power because this promise is made a reason of this their demand about the execution thereof viz. When they therefore were come together they asked him saying Lord wilt thou c. And his answer is negative only to the glorious exercise thereof as yet but affirmative to their doing it by that power which they should receive from the Holy Ghost Whereby and by the words Witnesses to me we may well understand represent me in my power both of doing and suffering according to that Commission which he elsewhere gives them As my father sent me so send I you So that the sum of all is that as it behoved him that was the head to be made perfect by sufferings even so his Church to arise to her glory and particularly to the glory of Kingship by such degrees of sufferings as her great King should be pleased to appoint In the mean time how unlike soever the means seemed to them yet should the advancement of his Kingdom thereby be to his greater honor that could give them power by sending of the Holy Ghost to be witnesses and promoters thereof And therefore as God before in the Theocrity appeared in setting up the Church of the Jews so Christ in the beginning acts more powerfully from Heaven in his it seeming a thing unreasonable to make a recess and to give over his miraculous assistance until the work it self had attained such height and strength as to be fit to be performed by Deputies and that in a Monarchical form according to the patern of Government used in Heaven it self But it is like that the Apostles had more confidently made this Interrogation upon mistake of our Saviours speeches unto them First Of giving them the Kingdom and afterwards in bidding them now provide themselves of swords As if their former way of dependance on extraordinary providence were to be now abandoned and this Kingly way of acquisition and administration to be by them exercised And that they thought this way proper to themselves may appear by their present shewing him two swords and of S. Peters hasty using one of them afterwards But the Kingdom in the first place promised to these his little flock or flock of little ones was the Kingdom that is the Kingdom of Heaven and not any glorious Judicature here more then he their present Master had No they were first to seek the righteousness of the Kingdom of God after the same way their Master had done which as it was most proportionable during the Theocraty so should it be to them more glorious then the Royal Robes of any Solomon even then those more majestick robes which succeeding Christian Kings should wear To which purpose they might have considered his former designation of their manner of Glory and Judicature wherein he he saith that he that serveth should not expect to be greater then he that sitteth at meat And that therefore they who had continued with him as his companions should have a kingdom appointed to them as his Father had appointed one to him and not have their time of Judicature till the last judgement at which time they that had followed him in the regeneration that is had here mostly executed the Offices of Evangelists when the Son of man should sit on the throne of his glory they also should sit upon twelve thrones judging the twelve tribes of Israel In the mean time they were to resemble Christ in much patience in afflictions in stripes c. So that then their exercise of Kingship being to be like that of their Master namely by witnessing for him and his Gospel in Judea c. as he had already witnessed a good witness before Pontius Pilate and so making up what was behind of the affliâ—tion of Christ for his bodies sake the Church we are to enterpret the other part of Christs speech to them which might import their now making themselves friends of the unrighteous Mammon and of taking to themselves Purses and Scrips and especially by taking to themselves swords when he said but now He that hath a purse let him take it and likewise his scrip and he that hath no sword let him sell his garments and buy one to be made good and accomplished upon the glorious establishment of his Church under his glorious Deputies At which time his Vice-roys should be in a capacity to provide for themselves and others by these swords and were not under pain of tempting God again to grow altogether careless of supplying themselves as the former labourers were And that his meaning herein was prophetique and future they might have gathered by that which followed saying That the things written must yet or first be accomplished in me that is as he was numbred amongst the transgressors so must he himself suffer as one also Which having had an end concerning him then should the power and eminence of his Church so arise by degrees that through the glory of his succeeding deputed Christs which exercised their dominion in his name the rest of the prophesie should be made good unto him viz.
That God would divide him a portion with the great and that by these his Deputies swords he himself should divide the spoil with the strong that is when he shall have made his soul an offering for sin he shall see his seed meaning more especially these his adopted Sons and by means of their ministration he shall prolong his days that is in exercise of temporal Kingship And thereby the pleasure of the Lord concerning the Churches temporal salvation and glory as well as eternal shall prosper in his hands So that the Apostles mistake in the forementioned demand was in the time and season of Christs more majestick appearance in the exercise of Kingly power in this kingdom of the Church by God given him and not in the true right he had thereunto Their mistake also was in fixing their thoughts too strictly on the Jewish Nation as if Israel in the litteral sense and not the whole Church had been the Kingdom to be thus dignified and advanced by his Government These mistakes they were also the rather led into in regard of those many promises made in particular to the Jewish Nation and also for that those promised blessings were always exemplified under the person of David whose natural son they knowing our Saviour to be it made them to expect he should thereupon be himself the executioner and undertaker thereof and so to be actually seated in the Throne of his father David as it was before promised to the blessed Virgin Yet if they had withal considered that other prediction concerning our Saviour made to Joseph namely that he should save his people from their sins they would not then have gone about to make the execution of his Office of temporal Jesuship precipitately to defeat that other his Office of saving souls But our Saviour that knew best his appointed time and manner for performance of these offices executed first the higher and greater work in his own person and leaves the other to be brought about and executed by Substitutes anointed under him He upholding all things by the word of his power when he had by himself purged our sins and sate down at the right hand of Majesty on high In which regard although every member of his Church were equally his seed and equal to one another in reference to that Mediatorship which was consummated in his own person without other future assistance save that of the Holy Ghost yet in regard of the Prophetick and Kingly part or the part of Instruction and Government which was to be compleated by Humane deputation they were again severally dignified and differenced one from another and so might be unequally esteemed his seed as they stood in that respect nearer in relation unto him for the perfecting of the Saints for the work of the Ministery for the edifying of â—he body of Christ. And as this difference is to be observed that we be not like children without a Father carried to and fro of every wind of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive so is it to last till Christs second coming that we come to the stature of the fulness of Christ. So that the glory of the Church this Kingdom of God given unto Christ being to arise by these means and degrees it is the reason of that petition of Thy kingdom come Which importing no doubt its encrease and prosperity here in order to have his name more hallowed and honored thereby may be well interpreted to signifie our desire that this Church may arise at such a degree and state of eminence that it may be proportionable in splendor and dignity to admit the true Idea and Platform of Regiment used by God himself Not as if the measure of Gods Omnipotent power should be then encreased but that the manner of execution thereof in the Church should be also more conform namely That his will may be done on earth as it is in heaven For although before it Christs Will and Law for the matter of them was as truly if not more performed in the Apostles time and by the primitive Church then afterwards no otherwise then in the Jewish Church Gods service was generally more unstained before Kings then afterwards yet as amongst them the accomplishment of Gods aim and promise of having a place to put his name in was made the object of their desires as therewith importing their own promised happiness also so in the Christian Church you may find reason why it should be commanded us to conform our desires to that of Gods and that besides the matter of our own inward devotions and charity whereby we severally and privately performed his will we should desire the manner of performance of it to be outwardly glorious and uniform also that it may answer as near as may be that ready service which Angels do in heaven For if we hallow and glorifie his name and do also acknowledge his power and kingdom on earth as it is in heaven we shall no doubt then best do his will in earth as it is in heaven Whereupon concluding also that the first petition of hallowing Gods name is to be explained also on earth as it is in heaven because we have no need nor warrant to doubt or wish the doing it in Heaven it is farther evident that the petition of Kingdom come must relate to the Churches future prosperity according to whose splendor and greatness God himself and his Kingdom may be rightly said to be more or less come or present amongst us even as he is more or less majestically râ—presented in the eminence of that officer which is substituted with his authority And therefore we being to ascribe all kingdom power and glory unto him without wresting from him the right of his everlasting kingdom amongst men we may explain this petition of Thy kingdom come in our Gospel precept of prayer by that petition of the Jewish Churches prosperity included in their injunction To pray for the peace of Jerusalem Both they and we being thereby obliged to continual duty of praying for the encrease and glory of his Church and that not only when it is weak but although flourishing we are to pray for the continuance and encrease thereof And that it may the better so do we are to make prayers and supplications for such as shall be chiefly instrumental therein that is for Kings and all that are in Authority This our commanded Petition pointing at the glory and encrease of the Church and particularly under Kingship may also well be understood as proportioned and answering the many Gospel-Promises made to that purpose and those particular promises also heretofore made to Abraham and other the Church Fathers and Founders namely that their encrease of race and posterity should be crowned with the blessing of Kingship also as we have formerly noted So that besides the expression of our
Antichrists or the petty insurrection of people and subjects which began even in the Apostles time towards the effecting the mysterie of iniquity according to the popular vain philosophy of the Greeks and Romans Yet because these claiming right in their names only and from Philosophical principles did come far short of the mischiefs and contrivances herein wrought by the Antichrist called therefore the man of sin we will begin with his particular discription first He opposeth and exalteth himself above all that is called God or is worshipped that is sets himself above Kings and Monarchs so that he as God sitteth in the Temple of God shewing himself that he is God that is under pretence of being God of the Temple or whole Church he hath so far insinuated under colour of Gods own right here that he should reign over orher Gods as a very God indeed The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying aswel pro as contra or such an one as may seem for Christ whilst really against him And that the person here set down under the notion of God should intend Christian Monarchy as the only anointed person under Christ may be presumed for that the appellation of God is only properly applyed to the Ruler of the people in the singular number denoting there can be but one God in each Church ruling at once And whensoever we shall find this notion of God applyed to any other as to the High Priest it is because they had part of this unction of power as heretofore noted And in regard thereof we may see reason why the notion of Gods should be then put in the plural number and also before that of the Ruler that is because the first standing power of judicature and Government was put in the Tribe of Levi whose plurality in jurisdiction and power over the people made the same proper And therefore that Precept of Moses Thou shalt not revile the gods nor curse the ruler of thy people is to be applied and interpreted as relating to the same persons by him designed for their judgement and Government namely The Priests and the Levites set down in the plural number also whereas The Judge that shall be in those days as their succeeding Ruler is set down in the singular number In this sense we may also conceive Moses giving the name of Gods to present ordinary Judges even because their respect might not be more called into question then the others By that means putting upon the more uncomely parts the more abundant honor and not preposterously preferring ordinary Judges as such before him that was single in Authority and the supreme Ruler of the people So that Moses having for honor-sake given this appellation of Gods to those that were at that time indeed so because they had their power immediately from him and had none but him above them he could not without tautology have after put the name of God in the place of Ruler And he might besides by placing this Ruler or King last have the like respect towards his singular honor above them as David gave to God when he stiled him a great King above all Gods Upon all which considerations we may finde reason why St. Paul as before noted should now under the Gospel apply that former admonition of Moses unto the Ruler of the people onely as knowing that there is but one now in each place that is to have this appellation Whose opposition as it was no doubt foreseen to come to pass by Saint Paul so he saith he had told somewhat of it to these Thessalonians while he was with them assuring them that he should be revealed in his time Farther telling them that the mystery of iniquity did already work meaning under those popular claims of liberty which in some particulars it may be having concern in some places and persons where St. Paul had to do made him forbare to put it into writing But the government of the Roman Emperor did yet let and would let until he be taken out of the away that is until that Monarchy be overthrown these workings for Aristocracies and Democracies can take no effect for they as so many several insects were to be ingendred out of the corruption of this great body But as the Emperors power should decrease then shall that wicked one be revealed that is shall appear rising up in glory in his place and shall put all the Arguments of the many Antichrists into method adding unto them more of his own In which course he shall prevail and continue until he shall be consumed by the spirit of the Lords mouth and destroyed by the brightness of his coming That is after his revelation and full height he shall consume and waste by evidence of Arguments drawn from Scripture and other illuminations proceeding from the spirit of truth which was promised from the Lords own mouth to be sent for a comfort and guide to his Deputies in the Church and shall at last be destroyed by that eminence of Majesty and power which shall be manifest when the great King himself at his second coming shall be revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. That is when such Christians as will not obey Christs power revealed in the Gospel shall be equally punished with such as know not God at all So that we may hence probably gather that this grand enemy shall not quite be destroyed till the last day that honor being reserved for Christ himself although we finde him to have been daily declining by the revelation of greater truth and light in the Church And that Antichristianism consists in breach of publike Charity or in the opposition and overthrow of the prosperity of the Church may appear farther by that his Character the son of perdition For God having appointed the glory of this Church to arise by means of kingship he that shall hinder this will prove the son of perdition by that destruction which his opposition must bring This increase and splendor of this Christian Church to succeed in place of the former is under the Jewish figure notably described by the Prophet Joel Where also under the name of Iehoshaphat or the Lord will judge twice repeated the kingdom of God to come is apparently set forth as to follow that glorious increase of the Gentile Church which these his mighty ones shal bring to the valley of Iehoshaphat or into the Church Where by means of these Saviors God will sit to judge all the heathen round about it that is all those that remain the Churches enemies By means of which glorious deliveries it follows that not onely Gods power and terror shall light on the rest of the world but the Church it self should know him to be the Lord their God dwelling in Sion his holy mountain At which
the grace of God That is lest failing of the usual concommitant and conveyer of grace ye should through the lack thereof lack grace also Lest any bitterness springing up trouble you and thereby may be defiled Where malice hatred c. the attendants on war being also set down under the name of bitterness we are warned to avoid them by keeping peace for else these malicious bitter prosecutions will not only outwardly trouble but inwardly defile us And to let men see that by this peace the civil peace is meant it is called Peace with all men And again to let them see it is wrought by patience chiefly it follows the large commendations thereof set down in the twelfth to the Hebrews However to make answer to some that would have us endanger both peace and truth by putting the name of truth always in to prevent peace we have made instances of Peace being put before truth and also before Holiness yet the truth hereof is they are so coincident and depending one upon another that Righteousness and Peace have kissed each other They do become inseparable in themselves and are so inseparably our duties to follow and practise that we can never truly do the one whilst we are not highly regardful of the other also and must then be guilty when we prefer as some do a very uncertain discovery of truth to a certain loss of peace and so under colour of new Gospel-light lose the benefits of the Gospel of Peace and make it cease to be an Evangel or glad tidings And if men would consider what hath been hitherto spoken concerning Gods owning the Seat and Throne of Christian judgement now settled amongst us and so being according to his promise A spirit of judgement to him that sitteth in judgement they might thereby perceive how amongst other things of salvation and glory which should come to the Church that mercy and truth are met together and that righteousness and peace as aforesaid have kissed each other So that now truth shall spring out of the earth as from this earthly Throne of judgement by means of righteousness that shall look down from heaven according to the former Prophesie of that good King and Typical Head of the Church made concerning the Churches future state and prosperity where it is set down that God hath now given his own Mishpat or rule of right judgement to the King Christ himself and his righteousness or justice to the Kings Son Christs adopted sons of oyl that so in these there being these unions of Mercy and truth and of righteousness and peace they may be enabled to judge Gods people with righteousness and his poor with judgement And having thus far spoken of the Antichrist according to S. Pauls description we will again re-assume and speak farther of the many Antichrists mentioned by S. John Although S. Paul gives the liveliest discovery of the one and S. John only names the other yet are they both of them as Ring-leaders in the breach of Charity and publike Peace the subject and occasion of many Precepts in holy Writ the admonitions and examples that way given taking up a very considerable part thereof and being for the greatest part the object and aim of what our Saviour either did or suffered For as this general good or charity consisted in or at least had dependance upon the reciprocal duties of commanding and obeying so are we from him furnished with Precepts and Examples of both kinds To this end he rides to the Temple and there by exercising his authority over the Temple the type of the Christian Church as a King he leaves example and authority for the higher powers to demand subjection not only for wrath but also for conscience sake and that either to Kings as Supreme or to others as sent of him To this end again as being the harder duty he not only sets down those many Precepts of Humility but in his own Person becomes the patern to all admiration of Patience and Long-suffering We being to learn of him to be lowly and meek and in the testimony of our Discipleship unto him to take up our cross and follow him Which we must testifie chiefly by our following him in our deeds of meekness and patience under subjection patience and subjection differing from one another no otherwise then in generality For I may do many things whilst a subject which sort with mine own liking and wherein no patience is required but I can do nothing as patient but where subjection must be presupposed But ordinarily patience doth define and constitute true subjection as vertue doth the vertuous And as heretofore shewed Gods glory is the end of Charity and Charity the end of Government and subjection so is subjection the end and aim of patience for what need of patience in what I may avoid That the formal cause of Antichristianism is insubjection to Christian Headship S. John makes plain saying of the many Antichrists of his time they went out from us but they were not of us for if they had been of us they would have continued with us but they went out that they might be made manifest that they were not all of us that is they were like such as receive seed amongst thorns Go forth and are choaked with cares and riches and pleasures of this life and so minding division and separation they do for their sakes overthrow Charity and bring not fruit to perfection But nothing can to my thinking be a clearer evidence that this sin of Antichristianism is the same with Rebellion of one or more Church members against their Christian Head then to consider that we shall never find this phrase of Antichrist set down by any in the plain terms but by S. Iohn the only person whom we shall plainly and expresly read of to be in that sort opposed and disturbed For although S. Paul by his Corinthians and others puffed up against him who had raigned as kings without him might be induced through the sense of the mysterie of iniquity already working to speak so largely of the Antichrist to come yet doth he not name him as doth the other Who is recorded to be notoriously opposed by Diotrephes in his jurisdiction and exercise of Church power in not receiving or submitting unto him and as loving that pre-eminence which was only due to the other their sole Head And not being content therewith that is with his own departure doth neither himself receive or take into his care and protection the brethren such members as have no head and so doth not make his preeminence lawful as over a charge of his own but forbiddeth them that would that is such as would come to S. Iohn and casteth them out of the Church or takes upon him to excommunicate where he hath no authority This fault he warns his beloved Gaius against under the general notion of evil as
it must consequently prove disobedience or denyal of them to be denyal of him and so Antichristianism And the like must be understood of every other succeding little one in the Church or Kingdom of Heaven namely that whosoever shall receive one such little one in Christs name receiveth him but whoso shall offend c. shall have a punishment denoting the greatness of the sin of Antichristianism But now at last to appeal from discourse to matter of fact we may with great grief finde both the description of the Antichrist and the many Antichrists but too plainly made good in our days How is this falling away from the life and power of godliness accompanied with the sad consequences of destroying Kings more now then ever How doth the Antichrist prove himself more and more as well a man of sin by his Doctrines as a son of perdition by his many encouragements to and practises of rebellion and civil war and in eclipsing and subjecting of Monarchy By whose cleer revealing we may think that the day of Christ is at hand For now more then ever is Nation risen against Nation c. and not onely so but to make good that a mans enemies shall be them of his own house how doth the Doctrine of this son of perdition prevail in setting up Civil wars in every corner And I would to God that many that have taken pains in discovery of this man of sin had not been themselves partakers and guilty of the same sin of Antichristianism also It is not enough to cleer themselves by crying whore first for let the Pope be the whore of Babylon whilst he will yet if they joyn with him in this Doctrine of Antichrist it is not their leaning their heads another way can excuse the mischief and effects thereof whilst like Samsons Foxes they joyn with him in their tayls by throwing abroad those fire-brands of Civil war wherewith all Christendom is inflamed By which they prove to be the many Antichrists heretofore spoken of and to be real friends to that son of perdition also So that as we have heard that in the last time Antichrist shall come even now are there many Antichrists whereby we know it to be the last time For as he that did let to wit the Roman Emperor was by little and little taken out of the way or his seat and as the man of sin therein and thereupon did set up and reveal himself how many Antichrists did under Aristocracies and Democracies set up for themselves also in sundry parts thereof How have they since encreased in encroaching not onely thereon but on parcels of the Dominions of other Christian Kings besides And as it is the nature of sin and particularly that of rebellion to encrease and steal on us by degrees like witchcraft mark we with grief and astonishment to what height and temerity we are now grown herein So that at this day men are not content to pare away from Kings some parcels of their Dominions but now they think fit yea and duty to take all and would have it every-where believed that while they can but pretend Christs service and so with a fair Corban be sitting in the Temple of God they must be all that while doing his will as though Antichristianism were not a sin of fact or that to be against and for Christ were the same thing In that which hath been hitherto spoken in the description of Antichrist if I be not throughly convincing it is not to be wondred at considering the prejudice which every reader will have against it he being in some kinde or degree or other guilty in act or desire of the encroachment of Authority himself And next considering that the thing it self is both set down to be and accordingly delivered to us as a mystery But yet since the description and prophesie of his coming was to warn true Christians of his danger it is our duty to be intent to finde out whom this mystery doth concern In which doing the mystery it self is made by the good providence of God our best help to discover the persons that prevail by this mystical working that is not by open opposition against God or Christ but by being secretly against them whilst sitting in the Temple and pretending to be most zealous and religious Such were the persons and such were the practices of the Pharisees at first against the person of Christ himself under colour of serving God A people so bewitching unwary mindes with their legal pretensions of sanctity that all Christs miracles could not be sufficient to convince his divine Authority And such are the persons and such are the pretensions of their Disciples and followers the Antichristian zealots of our time So that besides the Antichrist under shew of religious power over the whole Temple doth bare-faced trample on sacred Authority how cleerly may we and with grief behold this form of godliness always most closely put on by the many Antichrists now when any of Christs Deputies are to be opposed Inasmuch as there is not an Antichristian attempt which Christ is not brought to ovvn under some religious pretence or other by these kind of men vvho novv against his Vicegerents conform themselves unto all the examples of those that at first most opposed himself Thus shall we observe this generation of vipers and who like vipers are ready to gnaw out the bowels of the Church and State that bred them to be hypocrites like them that is they say and do not They binde like them heavy burthens and grievous to be born and lay them on mens shoulders but they themselves will not move them with one of their fingers Even so how is line upon line precept upon precept added as fundamental in Religion that under a cloak of sanctity greetings in the market-place that is popular applause may be gotten that they may be called of men Rabbi and to have the chief seats in the Synagogues and the uppermost rooms in feasts How ambitious do we still finde them to have honorable places and esteem in meetings But as for loving room at feasts I think our Trencher Pharisees will with their formal long Prayers put down any ancient Pharisee even to the devouring of all widdows houses they can creep into How do our Pharisees resemble old ones in compassing sea and land to make Proselites How do they again in pressing some superstitious observations and thereby failing in Judgement Mercy and Faith How do they resemble them in straining at a gnat and swallowing at a Camel But above all as if by divine Providence permitted to shew of what extraction the Antichristian Pharisees of our time are how is the Corban and the Sabbath the two old Pharisaical marks of Devotion reâ—â—rained and pressed still by Papists and Sectaries with such Superstitious degree of observation that they would have men think that their Church and Sabbath were inclusive of all Sanctity
us Which his glory being to arise from that subjection and obedience which these below do give unto him therefore the woman is the glory of the man And when it is said The man is not of the woman it is meant the Commander and his Power is not derived from the commanded But the woman is of the man meaning the subject from the Subjector And so again when it is said The man was not created for the woman but the woman for the man it is to be taken as relating to their respective duties of commanding and obeying only and as thereby causing Gods encrease of glory by being more eminently glorified by persons in Authority For else they themselves nay in their relations too are not for one another but for the glory of God But to make God the God of order here below The woman ought to have power on her head because of the Angels that is each Church and her Angels ought here by their obedience to acknowledge the power of their own Head claiming it to Gods glory as his image of Authority even because in Heaven God hath the like done to him by his Angels or Ministers and doth therefore require that the like subordination be observed by those members which in each Church serve as Angels to minister unto his Vicegerent the Head thereof Afterwards the Apostle explains how the Head and his Angels or Ministers are to be reciprocally supporters of each other For in the Lord that is in the execution of Church matters the King is not to act without his Bishops nor they without him even as the man is not without the woman nor the woman without the man in the Lord And therefore after the pacting fashion the Commanders and Obeyers in their reciprocal relations are not to shut out God but the Superiors themselves should be careful to attribute that honor to God which they do by his power receive because all things are of God For looking upwards to the honor and end of the work neither he that planteth nor he that watereth are any thing but God that giveth the encrease And looking downwards again to the object of their imployment the whole Church All things are theirs also whether Paul or Apollo or Cephas and they are Christs and Christs is God that is all things return to God as having his glory the last end of all power even as himself was the only efficient thereof In the three next verses the necessity of each Churches observance of appointed order in her publike service to God is farther implyed and urged as consonant to ordinary reason Judge in your selves is it comely for a woman to pray unto God uncovered that is for subordinate men and Ministers to frame what Forms of Worship they please Doth not even nature it self teach you that if a man in Authority have long hair that is be subjected in Church Orders it is a shame to him but if a woman have long hair it is a glory for her hair was given her for a covering where on the other side we may find that all tokens of subjection are proper for Inferiors and that especially in Church Rites and Ceremonies being most properly allude unto those under the Figure of Vail or Covering This Allegory is largely continued and set forth in his Epistles to the Ephesians taking occasion there also to press it in the like behalf of submission and obedience and in particular about publike Church Orders In which place likewise Wives were to submit to their own husbands as unto the Lord But because those Texts may be easily conceived by what hath been already delivered I shall omit the application of the particular allusions of the power of each Churches Head and of each Churches reciprocal subjection again there set down under the figure of Man and Wife But plain it is that the Apostle doth expresly there set it down not to be meant litterally but as a great mysterie concerning Christ and his Church and so leaves none but the following Verse to set out expresly the mutual duties of man and wife viz. Nevertheless let every one of you in particular so love his wife even as himself and the wife see that she reverence her husband that is although I have before appointed each Church to be in subjection to her Head or Husband as the whole Church is to Christ its Head and Husband so now I do litterally intend to direct you in these conjugal duties All which the words Nevertheless and In particular do manifest by cutting it off from the other discourse and appropriating it to this implying that before he alluded to another thing even the general relation between each Church and its Head but here of the particular relation of each man and his wife And by this means we may know how to unfold the mystical delivery of the power of each Churches Head under Christ which else by stubborn persons might have seemed so great a mysterie as not to be conceived farther extensive then of the Catholique Church her obedience to Christ himself A thing not to be otherwise performed then by each Churches obedience to its own Head in his stead as heretofore declared nor at all available to stopping of Schisms and Divisions by settling of Order in each Church which was the drift of the admonitions but rather to encrease them as heretofore noted also Where the followers of Christ himself are reckoned amongst other Schismaticks Nor need we much wonder why the Apostle in setting forth the duty of Obedience should personate the wife and allude unto that relation more then any other since we shall find this perfect obedience to be first enjoyned to wives and that not only to be given upon most strict terms but as done upon reason foregoing and upon the first promise of prevalence of Christ and his Church as the seed of the woman Thy desire shall be subject to thy husbands and he shall rule over thee So that as the general rule for Civil subjection was first given under the notion of Father and Mother even so also the mystical Precept for Ecclesiastick Subordination and Obedience was at first intimated and since continued under the notion of Husband Thereby inferring that although according to these Oeconomical relations men in Orders stood not naturally so subjected as others yet should their more Religious and Sacramental tye thereunto incite them unto such demeanor of themselves in Gods Houshold the Church that they may evidence themselves men of Orders whilst serving and obeying the God of Order by submission to this their spiritual Husband in such degree and manner as he appointed The case therefore thus standing between the fear of robbing God of his proper glory and the fear of destruction of men the instruments thereof by Civil war as we may see good ground for divine permission of those many changes of Families in