A difficulty concerning absolute subjection to man, arising from our absolute subjection to God Almighty, propounded.
1. Having showed, that in all commonwealths whatsoever, the necessity of peace and government requireth, that there be existent some power, either in one man, or in one assembly of men, by the name of the power sovereign, which it is not lawful for any member of the same commonwealth to disobey; there occurreth now a difficulty, which, if it be not removed, maketh it unlawful for a man to put himself under the command of such absolute sovereignty as is required thereto. And the difficulty is this; we have amongst us the Word of Godfor the rule of our actions: now if we shall subject ourselves to men also, obliging ourselves to do such actions as shall be by them commanded, when the commands of God and man shall differ, we are to obey God, rather than man; and consequently, the covenant of general obedience to man is unlawful.
That this difficulty is only amongst those Christians that deny the interpretation of Scripture to depend upon the sovereign authority of the commonwealth.
2. This difficulty hath not been of very great antiquity in the world. There was no suchdilemmaamongst the Jews; for their civil law, and divine law, was one and the same law of Moses; the interpreters whereof were the priests, whose power was subordinate to the power of the king; as was the power of Aaron, to the power of Moses. Nor is it a controversy that was ever taken notice of amongst the Grecians, Romans, or other Gentiles: for amongst these their several civil laws were the rules whereby not only righteousness and virtue, but also religion, and the external worship of God, was ordered and approved; that being esteemed the true worship of God, which was κατὰ τὰ νόμιμα, according to the laws civil. Also those Christians that dwell under the temporal dominion of the bishop of Rome, are free from this question; for that they allow unto him, their sovereign, to interpret the Scriptures, which are the law of God, as he in his own judgment shall think right. This difficulty therefore remaineth amongst, and troubleth those Christians only, to whom it is allowed, to take for the sense of the Scripture, that which they make thereof, either by their own private interpretation, or by the interpretation of such as are not called thereunto by public authority; they that follow their own interpretation continually, demanding liberty of conscience; and those thatfollow the interpretation of others not ordained thereunto by the sovereign of the commonwealth, requiring a power in matters of religion either above the power civil, or at least not depending on it.
That human laws are not made to govern the consciences of men, but their words & actions.
3. To take away this scruple of conscience, concerning obedience to human laws, amongst those that interpret to themselves the word of God in the Holy Scriptures, I propound to their consideration, first, that no human law is intended to oblige the conscience of a man, unless it break out into action, either of the tongue, or other part of the body. The law made thereupon would be of none effect, because no man is able to discern, but by word or other action whether such law be kept or broken. Nor did the apostles themselves pretend dominion over men’s consciences, concerning the faith they preached, but only persuasion and instruction. And therefore St. Paul saith (2 Cor. i. 24), writing to the Corinthians, concerning their controversies, that he and the rest of the apostles had no dominion over their faith, but were helpers of their joy.
Places of Scripture to prove obedience due from Christians to their sovereign in all things.
4. And for the actions of men which proceed from their consciences, the regulating of which actions is the only means of peace, if they might not stand with justice, it were impossible that justice towards God, and peace amongst men, should stand together in that religion that teacheth us, thatjustice and peace shall kiss each other, and in which we have so many precepts of absolute obedience to human authority; as Matth. xxiii. 2, 3, we have this precept:The Scribes and Pharisees sit in Moses' seat; all therefore whatsoever they bid you observe, that observe and do. And yet were theScribes and Pharisees not priests, but men of temporal authority. Again Luke xi. 17:Every kingdom divided against itself shall be desolate; and is not that kingdom divided against itself, where the actions of every one shall be ruled by his private opinion, or conscience, and yet those actions such as give occasion of offence and breach of peace? Again Rom. xiii. 5:Wherefore you must be subject, not because of wrath only, but also for conscience sake. Titus iii. 1:Put them in remembrance, that they be subject to principalities and powers. 1 Peter ii. 13, 14:Submit yourselves unto all manner of ordinance of man, for the Lord’s sake, whether it be unto the king, as unto the superior, or unto governors, as unto them that are sent by him for the punishment of evil doers. Jude, verse 8:These dreamers also that defile the flesh, and despise government, and speak evil of them that are in authority. And forasmuch as all subjects in commonwealths are in the nature of children and servants, that which is a command to them, is a command to all subjects. But to these St. Paul saith (Colos. iii. 20, 22):Children, obey your parents in all things; servants, be obedient to your masters according to the flesh in all things. And verse 23:Do it heartily as to the Lord. These places considered, it seemeth strange to me, that any man in a Christian commonwealth, should have any occasion to deny his obedience to public authority, upon this ground, thatit is better to obey God than man. For though St. Peter and the apostles did so answer the council of the Jews, that forbad them to preach Christ, there appeareth no reason that Christians should allege the sameagainst their Christian governors, that command them to preach Christ. To reconcile this seeming contradiction of simple obedience to God, and simple obedience to man, we are to consider a Christian subject, as under a Christian sovereign, or under an infidel.
A distinction propounded between a fundamental point of faith and a superstruction.
5. And under a Christian sovereign we are to consider, what actions we are forbidden by God Almighty to obey them in, and what not. The actions we are forbidden to obey them in, are such only, as imply a denial of that faith which is necessary to our salvation: for otherwise there can be no pretence of disobedience; for why should a man incur the danger of a temporal death, by displeasing of his superior, if it were not for fear of eternal death hereafter? It must therefore be enquired, what those propositions and articles be, the belief whereof our Saviour or his apostles have declared to be such, as without believing them, a man cannot be saved; and then all other points, that are now controverted, and made distinction of sects, Papists, Lutherans, Calvinists, Arminians, &c. (as in old time, the like made Paulists, Apollonians, and Cephasians), must needs be such, as a man needeth not for the holding thereof, deny obedience to his superiors. And for the points of faith necessary to salvation, I shall call themfundamental, and every other point asuperstruction.
An explication of the points of faith, that be fundamental.
6. And without all controversy, there is not any more necessary point to be believed for man’s salvation than this, thatJesus is the Messiah, that is,the Christ; which proposition is explicated in sundry sorts, but still the same in effect; as, thathe is God’s anointed; for that is signified by the word Christ: thathe was the true and lawful king ofIsrael, the son of David, the Saviour of the world, the redeemer of Israel, the salvation of God, he that should come into the world, the son of God, and, which I desire by the way to have noted, against the now sect of Arians,the begotten Son of God, Acts iii. 13; Heb. v. 5:The only begotten Son of God, John i. 14, 18; John iii. 16, 18; 1 John iv. 9:That he was God, John i. 1; John xx. 28:That the fulness of the Godhead dwelt in him bodily, Coloss. ii. 9: Moreover,the Holy One, the Holy One of God, the forgiver of sins, that he is risen from the dead. These are explications, and parts of that general article, thatJesus is the Christ. This point therefore, and all the explications thereof are fundamental: as also all such as be evidently inferred from thence; as,belief in God the Father: John xii. 44:He that believeth in me, believeth not in me, but in him that sent me; 1 John ii. 23:He that denieth the Son, hath not the Father:belief in God the Holy Ghost, of whom Christ saith, John xiv. 26:But the Comforter, which is the Holy Ghost, whom the Father will send in my name: and John xv. 26:But when the Comforter shall come, whom I will send unto you from the Father, even the Spirit of truth:BELIEF OF THE SCRIPTURES, by which we believe those points and of the immortality of the soul, without which we cannot believe he is a Saviour.
That the belief of those fundamental points, is all that is required to salvation, as of faith.
7. And as these are the fundamental points of faith necessary to salvation; so also are they only necessary as matter of faith, and only essential to the calling of a Christian; as may appear by many evident places of Holy Scripture: John v. 39:Search the Scriptures, for in them ye think yehave eternal life, and they are they which testify of me. Now, forasmuch as by theScripture, is meant there the Old Testament (the New being then not written), the belief of that which was written concerning our Saviour in the Old Testament, was sufficient belief for the obtaining of eternal life: but in the Old Testament, there is nothing revealed concerning Christ, but that he is the Messiah, and such things as belong to the fundamental points thereupon depending. And therefore thosefundamentalpoints are sufficient to salvation as of faith. And John vi. 28, 29:Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them. This is the work of God, that ye believe in him, whom he hath sent.So that the point to be believed is,That Jesus Christ came forth from God, and he which believeth it, worketh the works of God. John xi. 26, 27:Whosoever liveth and believeth in me, shall never die. Believest thou this? She said unto him, Yea, Lord, I believe that thou art the Christ, the Son of God, which should come into the world.Hence followeth,He that believeth this, shall never die. John xx. 31:But these things are written, that ye might believe, that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name. By which appeareth, that thisfundamentalpoint is all that is required, as of faith to our salvation. 1 John iv. 2:Every spirit that confesseth that Jesus Christ is come inthetheflesh, is of God: 1 John v. 1:Whosoever believeth that Jesus is the Christ, is born of God; and (verse 5)Who ishe that overcometh the world, but he that believeth, that Jesus is the Son of God: and verse 13:These things have I written unto you that believe in the name of the Son of God, that ye may know that ye have eternal life. Acts, viii. 36, 37:The eunuch said, Here is water, what doth hinder me to be baptized? And Philip said unto him, If thou believest with all thy heart, thou mayest. He answered and said, I believe that Jesus Christ is the Son of God.This point therefore was sufficient for the reception of man into baptism, that is to say, to Christianity. And Acts, xvi. 29-31:The keeper of the prison fell down before Paul and Silas, and said, Sirs, what shall I do to be saved? And they said, Believe in the Lord Jesus Christ.And the sermon of St. Peter, upon the day of Pentecost, was nothing else but an explication, thatJesus was the Christ. And when they had heard him, they asked him, What shall we do? He said unto them, (Acts, ii. 38):Amend your lives, and be baptized every one of you in the name of Jesus Christ for the remission of sins. Rom. x. 9:If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart, that God raised him up from the dead, thou shalt be saved. To these places may be added, that wheresoever our Saviour Christ doth approve the faith of any man, the proposition believed, if the same be to be collected out of the text, is always some of these fundamental points before mentioned, or something equivalent: as the faith of the centurion (Matth. viii. 8):Speak the word only, and my servant shall be healed; believing he was omnipotent: the faith of the woman, which had an issue of blood,(Matth. ix. 21):If I may but touch the hem of his garment; implying, he was the Messiah: the faith required of the blind men, (Matth. ix. 28):Believe you that I am able to do this?the faith of the Canaanitish woman, (Matth. xv. 22), that he was theSon of David, implying the same. And so it is in every one of those places, none excepted, where our Saviour commendeth any man’s faith, which because they are too many to insert here, I omit, and refer them to his inquisition that is not otherwise satisfied. And as there is no other faith required, so there was no other preaching: for the prophets of the Old Testament preached no other; and John the Baptist preached only the approach of the kingdom of heaven, that is to say, of the kingdom of Christ. The same was the commission of the apostles (Matth. x. 7):Go preach, saying, The kingdom of heaven is at hand. And Paul preaching amongst the Jews, (Acts, xviii. 5), did but testify unto the Jews, thatJesus was the Christ. And the heathens took notice of Christians no otherwise, but by this name, that they believedJesus to be a king, crying out, (Acts, xvii. 6, 7):These are they that have subverted the state of the world, and here they are, whom Jason hath received. And these all do against the decrees of Cæsar, saying, that there is another king, one Jesus.And this was the sum of the predictions, the sum of the confessions of them that believed, as well men as devils. This was the title of his cross,Jesus of Nazareth, king of the Jews; this the occasion of the crown of thorns, sceptre of reed, and a man to carry his cross; this was the subject of theHosannas; and this was the title,by which our Saviour, commanding to take another man’s goods, bade them say,The Lord hath need; and by this title he purged the temple of the profane market kept there. Nor did the apostles themselves believe any more than thatJesus was the Messiah, nor understand so much; for they understood the Messiah to be no more than a temporal king, till after our Saviour’s resurrection. Furthermore, this point, thatChrist is the Messiah, is particularly set forth forfundamentalby that word, or some other equivalent thereunto in divers places. Upon the confession of Peter (Matth. xvi. 16):Thou art the Christ, the son of the living God, our Saviour (verse 18) saith,Upon this rock will I build my church. This point therefore is the whole foundation of Christ’s church. St. Paul saith, (Rom. xv. 20)I so enforced myself to preach the Gospel, not where Christ was named, lest I should have built upon another man’s foundation. St. Paul, (1 Cor. iii. 10) when he had reprehended the Corinthians for their sects, and curious doctrines and questions, he distinguisheth betweenfundamentalpoints, andsuperstruction; and saith,I have laid the foundation, and another buildeth thereupon; but let every man take heed how he buildeth upon it. For other foundation can no man lay than that which is laid, which is Jesus Christ.Coloss. ii. 6, 7:As you have received Christ Jesus the Lord, so walk in him, rooted and builded in him, and stablished in the faith.
That other points not fundamental, are not necessary to salvation as matters of faith; and that no more is required by way of faith to the salvation of one man than to the salvation of another.
8. Having showed this proposition,Jesus is the Christ, to be the only fundamental and necessary point of faith, I shall set down a few places more,to show, that other points, though they may be true, are not so necessary to be believed, as that a man may not be saved, though he believe them not. And first, if a man could not be saved without assent of the heart to the truth of all controversies, which are now in agitation concerning religion, I cannot see, how any man living can be saved; so full of subtilty, and curious knowledge it is to be so great a divine. Why therefore should a man think that our Saviour, who (Matth. xi. 30), saith, that hisyoke is easy, should require a matter of that difficulty? or how are little children said to believe, (Matth. xviii. 6); or how could the good thief be thought sufficiently catechised upon the cross? or St. Paul so perfect a Christian presently upon his conversion? and though there may be more obedience required in him that hath the fundamental points explicated unto him, than in him that hath received the same but implicitly; yet there is no more faith required for salvation in one man, than another. For if it be true, thatWhosoever shall confess with his mouth the Lord Jesus, and believe in his heart, that God raised him from the dead, shall be saved; as it is, Rom. x. 9, and thatWhosoever believeth that Jesus is the Christ, is born of God; the belief of that point is sufficient for the salvation of any man whosoever he be, forasmuch as concerneth faith. And seeing he that believeth not thatJesus is the Christ, whatsoever he believe else, cannot be saved; it followeth, that there is no more required of the salvation of one man, than another, in matter of faith.
That superstructions are not points of the faith necessary to a Christian.
9. About these points fundamental, there is little controversy amongst Christians, thoughotherwise of different sects amongst themselves. And therefore the controversies of religion, are altogether about points unnecessary to salvation; whereof some are doctrines raised by human ratiocination, from the pointsfundamental. As for example; such doctrines as concern the manner of the real presence, wherein are mingled tenets of faith concerning the omnipotency and divinity of Christ, with the tenets of Aristotle and the Peripatetics concerning substance and accidents, species, hypostasis, and the subsistence and migration of accidents from place to place; words some of them without meaning, and nothing but the canting of Grecian sophisters. And these doctrines are condemned expressly, Col. ii. 8, where after St. Paul had exhorted them tobe rooted and builded in Christ, he giveth them this further caveat:Beware lest there be any man that spoil you through philosophy and vain deceits, through the traditions of men, according to the rudiments of the world. And such are such doctrines, as are raised out of such places of the Scriptures, as concern not the foundation, by men’s natural reason; as about the concatenation of causes, and the manner of God’s predestination; which are also mingled with philosophy: as if it were possible for men that know not in what manner God seeth, heareth, or speaketh, to know nevertheless the manner how he intendeth, and predestinateth. A man therefore ought not to examine by reason any point, or draw any consequence out of Scripture by reason, concerning the nature of God Almighty, of which reason is not capable. And therefore St. Paul, (Rom. xii. 3) giveth a good rule,That no man presumeto understand above that which is meet to understand, but that he understand according to sobriety: which they do not, who presume out of Scripture, by their own interpretation, to raise any doctrine to the understanding, concerning those things which are incomprehensible. And this whole controversy concerning the predestination of God, and the free-will of man, is not peculiar to Christian men. For we have huge volumes of this subject, under the name offateandcontingency, disputed between the Epicureans and the Stoics, and consequently it is not matter of faith, but of philosophy: and so are also all the questions concerning any other point, but the foundation before named; and God receiveth a man, which part of the question soever he holdeth. It was a controversy in St. Paul’s time, whether a Christian Gentile might eat freely of any thing which the Christian Jews did not; and the Jew condemned the Gentile that he did eat, to whom St. Paul saith, (Rom. xiv. 3):Let not him that eateth not, judge him that eateth; for God hath received him. And verse 6, in the question concerning the observing of holy days, wherein the Gentiles and Jews differed, he saith unto them,He that observeth the day, observeth it to the Lord; and he that observeth not the day, observeth it not to the Lord. And they who strive concerning such questions, and divide themselves into sects, are not therefore to be accounted zealous of the faith, their strife being but carnal, which is confirmed by St. Paul (1 Cor. iii. 4):When one saith, I am of Paul, and another, I am of Appollos, are ye not carnal?For they are not questions of faith, but of wit,wherein, carnally, men are inclined to seek the mastery one of another. For nothing is truly a point of faith, but thatJesus is the Christ; as St. Paul testifieth, (1 Cor. ii. 2):For I esteemed not the knowledge of any thing amongst you, save Jesus Christ, and him crucified. And 1 Tim. vi. 20, 21:O Timotheus, keep that which is committed unto thee, and avoid profane and vain babblings, and opposition of science falsely so called, which while some profess, they have erred concerning the faith. 2 Tim. ii. 16:Shun profane and vain babblings, &c.Verse 17, 18:Of which sort is Hymenæus and Philetus, which as concerning the truth, have erred, saying, that the resurrection is past already. Whereby St. Paul showed, that the raising of questions by human ratiocination, though it be from the fundamental points themselves, is not only notnecessarynecessary, but most dangerous to the faith of a Christian. Out of all these places, I draw only this conclusion in general, that neither the points now in controversy amongst Christians of different sects, or in any point that ever shall be in controversy, excepting only those that are contained in this article,Jesus is the Christ, are necessary to salvation, as of faith; though in matter of obedience, a man may be bound not to oppose the same.
How faith and justice concur to salvation.
10. Although to the obtaining of salvation, there be required no more, as hath been already declared, out of the Holy Scriptures, as matter of faith, but the belief of those fundamental articles before set forth; nevertheless, there are required other things, as matter of obedience. For, as it is not enough in temporal kingdoms, to avoid the punishmentwhich kings may inflict, to acknowledge the right and title of the king, without obedience also to his laws: so also it is not enough, to acknowledge our Saviour Christ to be the king of heaven, in which consisteth Christian faith, unless also we endeavour to obey his laws, which are the laws of the kingdom of heaven, in which consisteth Christian obedience. And forasmuch as the laws of the kingdom of heaven, are the laws of nature, as hath been showed, Part I. chapterV., not only faith, but also the observation of the law of nature, (which is that for which a man is called just or righteous, in that sense, in which justice is taken not for the absence of guilt, but for the endeavour and constant will to do that which is just) not only faith, but this justice, which also from the effect thereof, is called repentance, and sometimes works, is necessary to salvation. So that faith and justice do both concur thereto; and in the several acceptation of this word (justification) are properly said both of them to justify; and the want of either of them is properly said to condemn. For not only he that resisteth a king upon doubt of his title, but also he that doth it upon the inordinateness of his passions, deserveth punishment. And when faith and works are separated, not only the faith is called dead without works, but also works are called dead works without faith. And therefore St. James, (chapter ii. 17), saith,Even so the faith, if it have no works, is dead in itself; and verse 26:For as the body without the spirit is dead, even so faith without works is dead. And St. Paul, (Heb. vi. 1), calleth works without faith,dead works, where hesaith,Not laying again the foundation of repentance from dead works. And by these dead works, is understood not the obedience and justice of the inward man, but theopus operatum, or external action, proceeding from fear of punishment, or from vain-glory, and desire to be honoured of men: and these may be separated from faith, and conduce no way to a man’s justification. And for that cause, St. Paul, (Rom. iv.) excludeth the righteousness of the law, from having part in the justification of a sinner. For by the law of Moses, which is applied to men’s actions, and requireth the absence of guilt, all men living are liable to damnation; and therefore no man is justified by works, but by faith only. But if works be taken for the endeavour to do them, that is, if the will be taken for the deed, or internal for external righteousness, then do works contribute to salvation. And then taketh place that of St. James, (chap. ii. 24):Ye see then, how that of works a man is justified, and not of faith only. And both of these are joined to salvation, as in St. Mark i. 15:Repent and believe the gospel. And Luke xviii. 18-22, when a certain ruler asked our Saviour, what he ought to do to inherit eternal life, he propounded to him the keeping of the commandments; which when the ruler said he had kept, he propounded to him the faith,Sell all that thou hast, and follow me. And John iii. 36:He that believeth in the Son, hath everlasting life. AndHe that obeyeth not the Son, shall not see life. Where he manifestly joineth obedience and faith together. And Rom. i. 17:The just shall live by faith; not every one, butthe just. For alsothe devils believe and tremble.But though both faith and justice (meaning still by justice, not absence of guilt, but the good intentions of the mind, which is called righteousness by God, that taketh the will for the deed) be both of them said to justify, yet are their parts in the act of justification to be distinguished. For justice is said to justify, not because it absolveth, but because it denominates him just, and setteth him in an estate, or capacity of salvation, whensoever he shall have faith. But faith is said to justify, that is, to absolve, because by it a just man is absolved of, and forgiven his unjust actions. And thus are reconciled the places of St. Paul and St. James, thatFaith only justifieth, anda man is not justified by faith only; and showed how faith and repentance must concur to salvation.
That in Christian commonwealths, obedience to God and man stand well together.
11. These things considered, it will easily appear, that under the sovereign power of a Christian commonwealth, there is no danger of damnation from simple obedience to human laws; for in that the sovereign alloweth Christianity, no man is compelled to renounce that faith, which is enough for his salvation, that is to say, the fundamental points. And for other points, seeing they are not necessary to salvation, if we conform our actions to the laws, we do not only what we are allowed, but also what we are commanded by the law of nature, which is the moral law taught by our Saviour himself. And it is part of that obedience which must concur to our salvation.
This tenet, whatsoever is against the conscience is sin, interpreted.
12. And though it be true, whatsoever a man doth against his conscience, is sin; yet the obedience in these cases, is neither sin, nor against the conscience. For the conscience being nothingelse but a man’s settled judgment and opinion, when he hath once transferred his right of judging to another, that which shall be commanded, is no less his judgment, than the judgment of that other. So that in obedience to laws, a man doth still according to his own conscience, but not his private conscience. And whatsoever is done contrary to private conscience, is then a sin, when the laws have left him to his own liberty, and never else. And then whatsoever a man doth, not only believing it is ill done, but doubting whether it be ill or not, is done ill, in case he may lawfully omit the doing.
That all men do confess the necessity of submitting of controversies to some human authority.
13. And as it hath been proved, that a man must submit his opinions in matter of controversy to the authority of the commonwealth; so also is the same confessed by the practice of every one of them that otherwise deny it. For who is there differing in opinion from another, and thinking himself to be in the right, and the other in the wrong, that would not think it reasonable, if he be of the same opinion that the whole state alloweth, that the other should submit his opinion also thereunto; or that would not be content, if not that one or a few men, yet all the divines of a whole nation, or at least an assembly of all those he liketh, should have the power to determine all the controversies of religion? or, who is there that would not be content, to submit his opinions, either to the pope, or to a general council, or to a provincial council, or to a presbytery of his own nation? And yet in all these cases he submitteth himself to no greater than human authority. Nor can a man be said to submit himself to Holy Scripture,that doth not submit himself to some or other for the interpretation thereof. Or, why should there be any church government at all instituted, if the Scripture itself could do the office of a judge in controversies of faith? But the truth is apparent, by continual experience, that men seek not only liberty of conscience, but of their actions; nor that only, but a further liberty of persuading others to their opinions; nor that only, for every man desireth, that the sovereign authority should admit no other opinions to be maintained, but such as he himself holdeth.
That Christians under an infidel are discharged of the injustice of disobeying him, in that which concerneth the faith necessary to salvation, by not resisting.
14. The difficulty therefore of obeying both God and man in a Christian commonwealth is none: all the difficulty resteth in this point, whether he that hath received the faith of Christ, having before subjected himself to the authority of an infidel, be discharged of his obedience thereby, or not, in matters of religion. In which case it seemeth reasonable to think, that since all covenants of obedience are entered into for the preservation of a man’s life, if a man be content without resistance to lay down his life, rather than obey the commands of an infidel, in so hard a case he hath sufficiently discharged himself thereof. For no covenant bindeth further than to endeavour; and if a man cannot assure himself to perform a just duty, when thereby he is assured of present death, much less can it be expected that a man should perform that, for which he believeth in his heart he shall be damned eternally. And thus much concerning the scruple of conscience, that may arise concerning obedience to human laws, in them that interpret the law of God to themselves. It remaineth, toremove the same scruple from them, that submit their controversies to others not ordained thereunto by the sovereign authority. And this I refer to the chapter following.
1.The question propounded, who are the magistrates in the kingdom of Christ.2.The question exemplified, in the controversies between Moses and Aaron, and between Moses and Corah.3.Amongst the Jews, the power temporal and spiritual in the same hand.4.Parallel of the twelve princes of Israel, and the twelve apostles.5.Parallel of seventy elders, and seventy disciples.6.The hierarchy of the church in our Saviour’s time, consisted in the twelve, and in the seventy.7.Why Christ ordained no priests for sacrifices, as Moses did.8.The hierarchy of the church in the apostles' time, apostles, bishops, and priests.9.The preaching of the gospel was not commanding, but persuading.10.Excommunication. Sovereigns immediate rulers ecclesiastical under Christ.11.That no man hath any just pretence of religion against obedience to commonwealth. God speaketh to man by his vicegerents.
The question propounded, who are the magistrates in the kingdom of Christ.
1. In the former chapter have been removed those difficulties opposing our obedience to human authority, which arise from misunderstanding of our Saviour’s title and laws: in the former whereof, namely, his title, consisteth our faith; and in the latter, our justice. Now they who differ not amongst themselves concerning his title and laws, may nevertheless have different opinions concerning his magistrates, and the authority he hath given them. And this is the cause, why many Christians have denied obedience to their princes, pretending that our Saviour Christ hath not given this magistracy to them, but to others. As for example: some say, to the pope universally; some,to a synod aristocratical; some, to a synod democratical in every several commonwealth; and the magistrates of Christ being they by whom he speaketh, the question is, whether he speak unto us by the pope, or by convocations of bishops and ministers, or by them that have the sovereign power in every commonwealth.
The question exemplified, in the controversies between Moses and Aaron, and between Moses and Corah.
2. This controversy was the cause of those two mutinies, that happened against Moses in the wilderness. The first by Aaron and his sister Miriam, who took upon them to censure Moses, for marrying an Ethiopian woman. And the state of the question between them and Moses, they set forth (Numb. xii. 2) in these words:What hath the Lord spoken but only by Moses? hath he not spoken also by us? And the Lord heard this, &c., and punished the same in Miriam, forgiving Aaron upon his repentance. And this is the case of all them that set up the priesthood against the sovereignty. The other was of Corah, Dathan, and Abiram, who with two hundred and fifty captains gathered themselves together against Moses, and against Aaron. The state of their controversy was this, whether God were not with the multitude, as well as with Moses, and every man as holy as he. For (Numb. xvi. 3) thus they say,You take too much upon you, seeing all the congregation is holy; every one of them, and the Lord is amongst them: wherefore then lift ye yourselves above the congregation of the Lord?And this is the case of them that set up their private consciences, and unite themselves to take the government of religion out of the hands of him or them, that have the sovereign power of the commonwealth: which howwell it pleaseth God, may appear by the hideous punishment of Corah and his accomplices.
Amongst the Jews, the power temporal and spiritual in the same hand.
3. In the government therefore of Moses there was no power, neither civil, nor spiritual, that was not derived from him. Nor in the state of Israel under kings, was there any earthly power, by which those kings were compellable to any thing, or any subject allowed to resist them in any case whatsoever. For though the prophets by extraordinary calling, did often admonish and threaten them, yet they had no authority over them. And therefore amongst the Jews, the power spiritual and temporal, was always in the same hand.
Parallel of the twelve princes of Israel, and the twelve apostles.
4. Our Saviour Christ, as he was the rightful king of the Jews in particular, as well as king of the kingdom of Heaven, in the ordaining of magistrates, received that form of policy which was used by Moses. According to the number of the children of Jacob, Moses took unto him by the appointment of God (Numb. i. 4) twelve men, every one of the chief of their tribe, which were to assist him in the muster of Israel. And these twelve, verse 44, are called theprinces of Israel, twelve men, every one for the house of their fathers; which are said also (Numb. vii. 2),to be heads over the houses of their fathers, and princes of the tribes, and over them that were numbered. And these were every one equal amongst themselves. In like manner our Saviour took unto him twelve apostles, to be next unto him in authority, of whom he saith (Matth. xix. 28),When the Son of Man shall sit in the throne of his majesty, ye which follow me in the regeneration, shall sit also upon twelve thrones, and judge the twelve tribes of Israel.And concerning the equality of the twelve apostles amongst themselves, our Saviour saith (Matth. xx. 25),Ye know that the Lords of the Gentiles have domination over them, &c.Verse 26:But it shall not be so amongst you; but whosoever will be greatest among you, let him be your servant. And Matth. xxiii. 11:He that is greatest among you, let him be your servant. And a little before, verse 8,Be not called Rabbi; for one is your doctor, Christ, and all ye are brethren. And Acts i. in choosing of Matthias to be an apostle, though St. Peter used the part of aprolocutor, yet did no man take upon him the authority of election, but referred the same to lot.
Parallel of the seventy elders & seventy disciples.
5. Again, Moses had the command of God, Numb. xi. 16:Gather to me seventy men of the elders of Israel, whom thou knowest that they are the elders of the people, and governors over them, and bring them unto the tabernacle, &c.And Moses, verse 24, did accordingly. And these were chosen to help Moses in bearing the burthen of the government, as appeareth, verse 17 of the same chapter. And as the twelve princes of the tribes were according to the number of Jacob’s children; so were the seventy elders according to the number of the persons that went down with Jacob into Egypt. In like manner our Saviour in his kingdom of Heaven, the church, out of the whole number of those that believed in him, ordained seventy persons, which peculiarly were called the seventy disciples, to whom he gave power to preach the Gospel and baptize.
The hierarchy of the church in our Saviour’s time, consisted in the twelve, and in the seventy.
6. In our Saviour’s time therefore, the hierarchy of the church consisted, besides himself that was thehead, of twelve apostles, who were equal amongst themselves, but ordained over others, as were the twelve heads of the tribes, and seventy disciples, who had every one of them power to baptize and teach, and help to govern the whole flock.
Why Christ ordained no priests for sacrifices, as Moses did.
7. And whereas in the commonwealth instituted by Moses, there was not only a high-priest for the present, but also a succession and order of priests; it may be demanded, why our Saviour Christ did not ordain the like? To which may be answered, that the high-priesthood, forasmuch as concerneth the authority thereof, was in the person of Christ, as he was Christ, that is king. So also was it in Moses, Aaron having the ministerial part only. For notwithstanding that Aaron was the high-priest, yet the consecration of him belonged (Exod. xxix. 1) to Moses. All the utensils of sacrifice, and other holy things, were ordered by Moses; and in sum, the whole Levitical law was delivered by God by the hand of Moses, who was to Aaron a God, and Aaron to him a mouth. And for the ministerial part, there could no high-priest be ordained but himself; for seeing our Saviour was himself the sacrifice, who but himself could offer him up? And for the celebration of that sacrifice for ever after, our Saviour annexed the priesthood to those whom he had appointed to govern in the church.
The hierarchy of the church, in the apostles' time, apostles, bishops, and priests.
8. After the ascension of our Saviour, the apostles dispersed themselves for the spreading of the Gospel, and continually as they converted any number of men, in any city or region, to the faith, they chose out such as they thought fittest, to direct them in matter of conversation and life, according to Christ’s law, and to explicate unto them, thatmystery of Christ come in the flesh, that is to say, to unfold unto them at large the office of the Messiah. And of those elders, some were subordinate to others, according as the apostles, who ordained them, thought meet. So St. Paul gave power unto Titus, to ordain elders in Crete, and to redress things that were amiss. So that Titus was both an elder, and ordained elders (Tit. i. 5):For this cause I left thee in Crete, that thou shouldest continue to redress the things that remain, and ordain elders in every city; where the word is καταστήσρς, that is constitute; whereby it appeareth, that in the apostles' times, one elder had authority over another, to ordain and rule them. For 1 Tim. v. 19, Timothy an elder, is made judge of accusations against other elders. And Acts xiv. 23, the disciples are said to ordain elders, for all the congregations of the cities they had preached in. And though the word there be χειροτονήσαντες, yet it signifieth not election by holding up of hands, but simply and absolutely ordination. For the ordinary choosing of magistrates amongst the Grecians, which were all either popularly governed, or else byoligarchy, being performed by holding up of hands, made that word be taken simply, for an election or ordination, howsoever made. And thus in the primitive church, the hierarchy of the church, was apostles, elders that governed other elders, and elders that ruled not, but their office was to preach, to administer the sacraments, to offer up prayers and thanksgiving in the name of the people. But at that time there appeared no distinction between the names of bishop and elder. But immediately after the apostles' time, the word bishop wastaken to signify such an elder as had the government of elders, and other elders were called by the name of priests, which signifieth the same that elder doth. And thus the government of bishops hath a divine pattern in the twelve rulers, and seventy elders of Israel, in the twelve apostles and seventy disciples of our Saviour, in the ruling elders, and not ruling elders, in the time of the apostles.
The preaching of the gospel was not commanding, but persuading.
9. And thus much of the magistrates over Christ’s flock in the primitive church. For the office of a minister, or ministress, was to be subject to the flock, and to serve them in those things which appertain to their temporal business. The next thing to be considered is the authority which our Saviour gave them, either over those whom they had converted, or those whom they were about to convert. And for these latter, which as yet were without the church, the authority which our Saviour gave to his apostles was no more but this, to preach unto them that Jesus was the Christ, and to explicate the same in all points, that concern the kingdom of heaven, and to persuade men to embrace our Saviour’s doctrine, but by no means to compel any man to be subject to them: for seeing the laws of the kingdom of heaven, as hath been showed, Part I, chap.V.sect. 10, are dictated to the conscience only, which is not subject to compulsion and constraint, it was not congruent to the style of the King of Heaven to constrain men to submit their actions to him, but to advise them only; nor for him that professeth the sum of his law to be love, to extort any duty from us with fear of temporal punishment. And therefore as the mighty men in the world, that hold others in subjection byforce, are called in Scripture by the name of hunters; so our Saviour calleth those whom he appointed to draw the world unto him, by subduing their affections,fishers. And therefore he saith to Peter and Andrew, (Matth. iv. 19):Follow me, and I will make ye fishers of men. And Luke x. 3:Behold, saith Christ,I send ye forth as lambs amongst wolves. And it were to no end to give them the right of compelling, without strengthening the same with greater power than oflambsamongstwolves. Moreover, Matth. x, where our Saviour giveth a commission to his apostles, to go forth and convert the nations to the faith, he giveth them no authority ofcoercionand punishment, but only saith, (verse 14, 15)Whosoever shall not receive you, nor hear your words, when ye depart out of that house, or that city, shake off the dust of your feet. It shall be easier for the land of Sodom and Gomorrah in the day of judgment, than for that city.Whereby it is manifest, that all that the apostles could do by their authority, was no more than to renounce communion with them, and leave their punishment to God Almighty, in the day of judgment. Likewise the comparisons of the kingdom of heaven to the seed, Matth. xiii. 3, and to the leaven, Matth. xiii. 33, doth intimate unto us that the increase thereof ought to proceed from internal operation of God’s word preached, and not from any law or compulsion of them that preach it. Moreover our Saviour himself saith (John xviii. 36),Thathiskingdom is not of this world; and consequently his magistrates derive not from him any authority of punishing men in this world. And therefore also, Matth. xxvi. 52, after St. Peter haddrawn his sword in his defence, our Saviour saith,Put up thy sword into his place. For all that take the sword, shall perish by the sword.And, verse 54,How then shall the Scriptures be fulfilled, which say, that it must be so?showing out of the Scriptures, that the kingdom of Christ was not to be defended by the sword.