No More Learning

ver. 9. "And Joshua the son
of Nun was full of the Spirit of Wisdome; for Moses had laid his
hands upon him. " Our Saviour therefore between his Resurrection, and
Ascension, gave his Spirit to the Apostles; first, by "Breathing on
them, and saying," (John 20. 22. ) "Receive yee the Holy Spirit;" and after
his Ascension (Acts 2. 2, 3. ) by sending down upon them, a "mighty wind,
and Cloven tongues of fire;" and not by Imposition of hands; as neither
did God lay his hands on Moses; and his Apostles afterward, transmitted
the same Spirit by Imposition of hands, as Moses did to Joshua. So that
it is manifest hereby, in whom the Power Ecclesiasticall continually
remained, in those first times, where there was not any Christian
Common-wealth; namely, in them that received the same from the Apostles,
by successive laying on of hands.




Of The Trinity

Here wee have the Person of God born now the third time. For as Moses,
and the High Priests, were Gods Representative in the Old Testament;
and our Saviour himselfe as Man, during his abode on earth: So the Holy
Ghost, that is to say, the Apostles, and their successors, in the Office
of Preaching, and Teaching, that had received the Holy Spirit, have
Represented him ever since. But a Person, (as I have shewn before,
[chapt. 16. ]. ) is he that is Represented, as often as hee is
Represented; and therefore God, who has been Represented (that is,
Personated) thrice, may properly enough be said to be three Persons;
though neither the word Person, nor Trinity be ascribed to him in the
Bible. St. John indeed (1 Epist. 5. 7. ) saith, "There be three that bear
witnesse in heaven, the Father, the Word, and the Holy Spirit; and these
Three are One:" But this disagreeth not, but accordeth fitly with three
Persons in the proper signification of Persons; which is, that which is
Represented by another. For so God the Father, as Represented by Moses,
is one Person; and as Represented by his Sonne, another Person, and as
Represented by the Apostles, and by the Doctors that taught by authority
from them derived, is a third Person; and yet every Person here, is
the Person of one and the same God. But a man may here ask, what it was
whereof these three bare witnesse. St. John therefore tells us (verse
11. ) that they bear witnesse, that "God hath given us eternall life
in his Son. " Again, if it should be asked, wherein that testimony
appeareth, the Answer is easie; for he hath testified the same by the
miracles he wrought, first by Moses; secondly, by his Son himself; and
lastly by his Apostles, that had received the Holy Spirit; all which
in their times Represented the Person of God; and either prophecyed, or
preached Jesus Christ. And as for the Apostles, it was the character
of the Apostleship, in the twelve first and great Apostles, to bear
Witnesse of his Resurrection; as appeareth expressely (Acts 1. ver.
21,22. ) where St Peter, when a new Apostle was to be chosen in the place
of Judas Iscariot, useth these words, "Of these men which have companied
with us all the time that the Lord Jesus went in and out amongst us,
beginning at the Baptisme of John, unto that same day that hee was
taken up from us, must one bee ordained to be a Witnesse with us of his
Resurrection:" which words interpret the Bearing of Witnesse, mentioned
by St. John. There is in the same place mentioned another Trinity of
Witnesses in Earth. For (ver. 8. ) he saith, "there are three that bear
Witnesse in Earth, the Spirit, and the Water, and the Bloud; and these
three agree in one:" that is to say, the graces of Gods Spirit, and the
two Sacraments, Baptisme, and the Lords Supper, which all agree in one
Testimony, to assure the consciences of beleevers, of eternall life; of
which Testimony he saith (verse 10. ) "He that beleeveth on the Son of
man hath the Witnesse in himselfe. " In this Trinity on Earth the Unity
is not of the thing; for the Spirit, the Water, and the Bloud, are not
the same substance, though they give the same testimony: But in the
Trinity of Heaven, the Persons are the persons of one and the same God,
though Represented in three different times and occasions. To conclude,
the doctrine of the Trinity, as far as can be gathered directly from
the Scripture, is in substance this; that God who is alwaies One and the
same, was the Person Represented by Moses; the Person Represented by
his Son Incarnate; and the Person Represented by the Apostles. As
Represented by the Apostles, the Holy Spirit by which they spake, is
God; As Represented by his Son (that was God and Man), the Son is that
God; As represented by Moses, and the High Priests, the Father, that is
to say, the Father of our Lord Jesus Christ, is that God: From whence
we may gather the reason why those names Father, Son, and Holy Spirit in
the signification of the Godhead, are never used in the Old Testament:
For they are Persons, that is, they have their names from Representing;
which could not be, till divers men had Represented Gods Person in
ruling, or in directing under him.

Thus wee see how the Power Ecclesiasticall was left by our Saviour
to the Apostles; and how they were (to the end they might the better
exercise that Power,) endued with the Holy Spirit, which is therefore
called sometime in the New Testament Paracletus which signifieth an
Assister, or one called to for helpe, though it bee commonly translated
a Comforter. Let us now consider the Power it selfe, what it was, and
over whom.




The Power Ecclesiasticall Is But The Power To Teach

Cardinall Bellarmine in his third generall Controversie, hath handled a
great many questions concerning the Ecclesiasticall Power of the Pope
of Rome; and begins with this, Whether it ought to be Monarchicall,
Aristocraticall, or Democraticall. All which sorts of Power, are
Soveraign, and Coercive. If now it should appear, that there is no
Coercive Power left them by our Saviour; but onely a Power to proclaim
the Kingdom of Christ, and to perswade men to submit themselves
thereunto; and by precepts and good counsell, to teach them that have
submitted, what they are to do, that they may be received into the
Kingdom of God when it comes; and that the Apostles, and other Ministers
of the Gospel, are our Schoolemasters, and not our Commanders, and their
Precepts not Laws, but wholesome Counsells then were all that dispute in
vain.




An Argument Thereof, The Power Of Christ Himself

I have shewn already (in the last Chapter,) that the Kingdome of Christ
is not of this world: therefore neither can his Ministers (unlesse they
be Kings,) require obedience in his name. For if the Supreme King, have
not his Regall Power in this world; by what authority can obedience be
required to his Officers? As my Father sent me, (so saith our Saviour)
I send you. But our Saviour was sent to perswade the Jews to return to,
and to invite the Gentiles, to receive the Kingdome of his Father, and
not to reign in Majesty, no not, as his Fathers Lieutenant, till the day
of Judgment.




From The Name Of Regeneration

The time between the Ascension, and the generall Resurrection, is
called, not a Reigning, but a Regeneration; that is, a Preparation
of men for the second and glorious coming of Christ, at the day of
Judgment; as appeareth by the words of our Saviour, Mat. 19. 28. "You
that have followed me in the Regeneration, when the Son of man shall sit
in the throne of his glory, you shall also sit upon twelve Thrones;" And
of St. Paul (Ephes. 6. 15. ) "Having your feet shod with the Preparation
of the Gospell of Peace. "




From The Comparison Of It, With Fishing, Leaven, Seed

And is compared by our Saviour, to Fishing; that is, to winning men
to obedience, not by Coercion, and Punishing; but by Perswasion: and
therefore he said not to his Apostles, hee would make them so many
Nimrods, Hunters Of Men; But Fishers Of Men. It is compared also to
Leaven; to Sowing of Seed, and to the Multiplication of a grain of
Mustard-seed; by all which Compulsion is excluded; and consequently
there can in that time be no actual Reigning. The work of Christs
Ministers, is Evangelization; that is, a Proclamation of Christ, and
a preparation for his second comming; as the Evangelization of John
Baptist, was a preparation to his first coming.




From The Nature Of Faith:

Again, the Office of Christs Ministers in this world, is to make men
Beleeve, and have Faith in Christ: But Faith hath no relation to, nor
dependence at all upon Compulsion, or Commandement; but onely upon
certainty, or probability of Arguments drawn from Reason, or from
something men beleeve already. Therefore the Ministers of Christ in this
world, have no Power by that title, to Punish any man for not Beleeving,
or for Contradicting what they say; they have I say no Power by that
title of Christs Ministers, to Punish such: but if they have Soveraign
Civill Power, by politick institution, then they may indeed lawfully
Punish any Contradiction to their laws whatsoever: And St. Paul, of
himselfe and other then Preachers of the Gospell saith in expresse
words, (2 Cor. 1. 24. ) "Wee have no Dominion over your Faith, but are
Helpers of your Joy. "




From The Authority Christ Hath Left To Civill Princes

Another Argument, that the Ministers of Christ in this present world
have no right of Commanding, may be drawn from the lawfull Authority
which Christ hath left to all Princes, as well Christians, as Infidels.
St. Paul saith (Col. 3. 20. ) "Children obey your Parents in all things;
for this is well pleasing to the Lord. " And ver. 22. "Servants obey in
all things your Masters according to the flesh, not with eye-service, as
men-pleasers, but in singlenesse of heart, as fearing the Lord;" This is
spoken to them whose Masters were Infidells; and yet they are bidden
to obey them In All Things. And again, concerning obedience to Princes.
(Rom. 13. the first 6. verses) exhorting to "be subject to the Higher
Powers," he saith, "that all Power is ordained of God;" and "that we
ought to be subject to them, not onely for" fear of incurring their
"wrath, but also for conscience sake. " And St. Peter, (1 Epist. chap. 2e
ver. 13, 14, 15. ) "Submit your selves to every Ordinance of Man, for the
Lords sake, whether it bee to the King, as Supreme, or unto Governours,
as to them that be sent by him for the punishment of evill doers, and
for the praise of them that doe well; for so is the will of God. "
And again St. Paul (Tit. 3. 1. ) "Put men in mind to be subject to
Principalities, and Powers, and to obey Magistrates. " These Princes, and
Powers, whereof St. Peter, and St. Paul here speak, were all Infidels;
much more therefore we are to obey those Christians, whom God hath
ordained to have Soveraign Power over us. How then can wee be obliged
to doe any thing contrary to the Command of the King, or other Soveraign
Representant of the Common-wealth, whereof we are members, and by whom
we look to be protected? It is therefore manifest, that Christ hath not
left to his Ministers in this world, unlesse they be also endued with
Civill Authority, any authority to Command other men.




What Christians May Do To Avoid Persecution

But what (may some object) if a King, or a Senate, or other Soveraign
Person forbid us to beleeve in Christ? To this I answer, that such
forbidding is of no effect, because Beleef, and Unbeleef never follow
mens Commands. Faith is a gift of God, which Man can neither give, nor
take away by promise of rewards, or menaces of torture. And if it be
further asked, What if wee bee commanded by our lawfull Prince, to say
with our tongue, wee beleeve not; must we obey such command? Profession
with the tongue is but an externall thing, and no more then any other
gesture whereby we signifie our obedience; and wherein a Christian,
holding firmely in his heart the Faith of Christ, hath the same liberty
which the Prophet Elisha allowed to Naaman the Syrian. Naaman was
converted in his heart to the God of Israel; For hee saith (2 Kings
5. 17. ) "Thy servant will henceforth offer neither burnt offering, nor
sacrifice unto other Gods but unto the Lord. In this thing the Lord
pardon thy servant, that when my Master goeth into the house of Rimmon
to worship there, and he leaneth on my hand, and I bow my selfe in the
house of Rimmon; when I bow my selfe in the house of Rimmon, the Lord
pardon thy servant in this thing. " This the Prophet approved, and bid
him "Goe in peace. " Here Naaman beleeved in his heart; but by bowing
before the Idol Rimmon, he denyed the true God in effect, as much as
if he had done it with his lips. But then what shall we answer to our
Saviours saying, "Whosoever denyeth me before men, I will deny him
before my Father which is in Heaven? " This we may say, that whatsoever
a Subject, as Naaman was, is compelled to in obedience to his Soveraign,
and doth it not in order to his own mind, but in order to the laws of
his country, that action is not his, but his Soveraigns; nor is it he
that in this case denyeth Christ before men, but his Governour, and the
law of his countrey. If any man shall accuse this doctrine, as repugnant
to true, and unfeigned Christianity; I ask him, in case there should be
a subject in any Christian Common-wealth, that should be inwardly in his
heart of the Mahometan Religion, whether if his Soveraign Command him to
bee present at the divine service of the Christian Church, and that on
pain of death, he think that Mamometan obliged in conscience to suffer
death for that cause, rather than to obey that command of his lawful
Prince. If he say, he ought rather to suffer death, then he authorizeth
all private men, to disobey their Princes, in maintenance of their
Religion, true, or false; if he say, he ought to bee obedient, then he
alloweth to himself, that which hee denyeth to another, contrary to the
words of our Saviour, "Whatsoever you would that men should doe unto
you, that doe yee unto them;" and contrary to the Law of Nature, (which
is the indubitable everlasting Law of God) "Do not to another, that
which thou wouldest not he should doe unto thee. "




Of Martyrs

But what then shall we say of all those Martyrs we read of in the
History of the Church, that they have needlessely cast away their lives?
For answer hereunto, we are to distinguish the persons that have been
for that cause put to death; whereof some have received a Calling to
preach, and professe the Kingdome of Christ openly; others have had no
such Calling, nor more has been required of them than their owne faith.
The former sort, if they have been put to death, for bearing witnesse to
this point, that Jesus Christ is risen from the dead, were true Martyrs;
For a Martyr is, (to give the true definition of the word) a Witnesse of
the Resurrection of Jesus the Messiah; which none can be but those
that conversed with him on earth, and saw him after he was risen: For a
Witnesse must have seen what he testifieth, or else his testimony is not
good. And that none but such, can properly be called Martyrs of Christ,
is manifest out of the words of St. Peter, Act. 1. 21, 22. "Wherefore of
these men which have companyed with us all the time that the Lord Jesus
went in and out amongst us, beginning from the Baptisme of John unto
that same day hee was taken up from us, must one be ordained to be a
Martyr (that is a Witnesse) with us of his Resurrection:" Where we
may observe, that he which is to bee a Witnesse of the truth of
the Resurrection of Christ, that is to say, of the truth of this
fundamentall article of Christian Religion, that Jesus was the Christ,
must be some Disciple that conversed with him, and saw him before, and
after his Resurrection; and consequently must be one of his originall
Disciples: whereas they which were not so, can Witnesse no more, but
that their antecessors said it, and are therefore but Witnesses of
other mens testimony; and are but second Martyrs, or Martyrs of Christs
Witnesses.

He, that to maintain every doctrine which he himself draweth out of
the History of our Saviours life, and of the Acts, or Epistles of the
Apostles; or which he beleeveth upon the authority of a private man,
wil oppose the Laws and Authority of the Civill State, is very far from
being a Martyr of Christ, or a Martyr of his Martyrs. 'Tis one Article
onely, which to die for, meriteth so honorable a name; and that Article
is this, that Jesus Is The Christ; that is to say, He that hath redeemed
us, and shall come again to give us salvation, and eternall life in his
glorious Kingdome. To die for every tenet that serveth the ambition,
or profit of the Clergy, is not required; nor is it the Death of the
Witnesse, but the Testimony it self that makes the Martyr: for the word
signifieth nothing else, but the man that beareth Witnesse, whether he
be put to death for his testimony, or not.

Also he that is not sent to preach this fundamentall article, but taketh
it upon him of his private authority, though he be a Witnesse, and
consequently a Martyr, either primary of Christ, or secondary of his
Apostles, Disciples, or their Successors; yet is he not obliged to
suffer death for that cause; because being not called thereto, tis
not required at his hands; nor ought hee to complain, if he loseth
the reward he expecteth from those that never set him on work. None
therefore can be a Martyr, neither of the first, nor second degree, that
have not a warrant to preach Christ come in the flesh; that is to say,
none, but such as are sent to the conversion of Infidels. For no man
is a Witnesse to him that already beleeveth, and therefore needs no
Witnesse; but to them that deny, or doubt, or have not heard it. Christ
sent his Apostles, and his Seventy Disciples, with authority to preach;
he sent not all that beleeved: And he sent them to unbeleevers; "I send
you (saith he) as sheep amongst wolves;" not as sheep to other sheep.




Argument From The Points Of Their Commission

Lastly the points of their Commission, as they are expressely set down
in the Gospel, contain none of them any authority over the Congregation.




To Preach

We have first (Mat. 10. ) that the twelve Apostles were sent "to the
lost sheep of the house of Israel," and commanded to Preach, "that the
Kingdome of God was at hand. " Now Preaching in the originall, is that
act, which a Crier, Herald, or other Officer useth to doe publiquely in
Proclaiming of a King. But a Crier hath not right to Command any man.
And (Luke 10. 2. ) the seventy Disciples are sent out, "as Labourers,
not as Lords of the Harvest;" and are bidden (verse 9. ) to say, "The
Kingdome of God is come nigh unto you;" and by Kingdome here is meant,
not the Kingdome of Grace, but the Kingdome of Glory; for they are
bidden to denounce it (ver. 11. ) to those Cities which shall not receive
them, as a threatning, that it shall be more tolerable in that day for
Sodome, than for such a City. And (Mat. 20. 28. ) our Saviour telleth his
Disciples, that sought Priority of place, their Office was to minister,
even as the Son of man came, not to be ministred unto, but to minister.
Preachers therefore have not Magisteriall, but Ministeriall power: "Bee
not called Masters, (saith our Saviour, Mat. 23. 10) for one is your
Master, even Christ. "




And Teach

Another point of their Commission, is, to Teach All Nations; as it is in
Mat. 28. 19. or as in St. Mark 16. 15 "Goe into all the world, and Preach
the Gospel to every creature. " Teaching therefore, and Preaching is the
same thing. For they that Proclaim the comming of a King, must withall
make known by what right he commeth, if they mean men shall submit
themselves unto him: As St. Paul did to the Jews of Thessalonica,
when "three Sabbath days he reasoned with them out of the Scriptures,
opening, and alledging that Christ must needs have suffered, and risen
again from the dead, and that this Jesus is Christ. " But to teach out
of the Old Testament that Jesus was Christ, (that is to say, King,)
and risen from the dead, is not to say, that men are bound after they
beleeve it, to obey those that tell them so, against the laws, and
commands of their Soveraigns; but that they shall doe wisely, to expect
the coming of Christ hereafter, in Patience, and Faith, with Obedience
to their present Magistrates.




To Baptize;

Another point of their Commission, is to Baptize, "in the name of
the Father, and of the Son, and of the Holy Ghost. " What is Baptisme?
Dipping into water. But what is it to Dip a man into the water in the
name of any thing? The meaning of these words of Baptisme is this. He
that is Baptized, is Dipped or Washed, as a sign of becomming a new man,
and a loyall subject to that God, whose Person was represented in old
time by Moses, and the High Priests, when he reigned over the Jews; and
to Jesus Christ, his Sonne, God, and Man, that hath redeemed us, and
shall in his humane nature Represent his Fathers Person in his eternall
Kingdome after the Resurrection; and to acknowledge the Doctrine of the
Apostles, who assisted by the Spirit of the Father, and of the Son, were
left for guides to bring us into that Kingdome, to be the onely, and
assured way thereunto. This, being our promise in Baptisme; and the
Authority of Earthly Soveraigns being not to be put down till the day of
Judgment; (for that is expressely affirmed by S. Paul 1 Cor. 15. 22, 23,
24. where he saith, "As in Adam all die, so in Christ all shall be
made alive. But every man in his owne order, Christ the first fruits,
afterward they that are Christs, at his comming; Then Commeth the end,
when he shall have delivered up the Kingdome of God, even the Father,
when he shall have put down all Rule, and all Authority and Power")
it is manifest, that we do not in Baptisme constitute over us another
authority, by which our externall actions are to be governed in this
life; but promise to take the doctrine of the Apostles for our direction
in the way to life eternall.




And To Forgive, And Retain Sinnes

The Power of Remission, And Retention Of Sinnes, called also the Power
of Loosing, and Binding, and sometimes the Keyes Of The Kingdome Of
Heaven, is a consequence of the Authority to Baptize, or refuse to
Baptize. For Baptisme is the Sacrament of Allegeance, of them that are
to be received into the Kingdome of God; that is to say, into Eternall
life; that is to say, to Remission of Sin: For as Eternall life was lost
by the Committing, so it is recovered by the Remitting of mens Sins. The
end of Baptisme is Remission of Sins: and therefore St. Peter, when they
that were converted by his Sermon on the day of Pentecost, asked what
they were to doe, advised them to "repent, and be Baptized in the name
of Jesus, for the Remission of Sins. " And therefore seeing to Baptize
is to declare the Reception of men into Gods Kingdome; and to refuse to
Baptize is to declare their Exclusion; it followeth, that the Power
to declare them Cast out, or Retained in it, was given to the same
Apostles, and their Substitutes, and Successors. And therefore after our
Saviour had breathed upon them, saying, (John 20. 22. ) "Receive the Holy
Ghost," hee addeth in the next verse, "Whose soever Sins ye Remit,
they are Remitted unto them; and whose soever Sins ye Retain, they are
Retained. " By which words, is not granted an Authority to Forgive, or
Retain Sins, simply and absolutely, as God Forgiveth or Retaineth them,
who knoweth the Heart of man, and truth of his Penitence and Conversion;
but conditionally, to the Penitent: And this Forgivenesse, or
Absolution, in case the absolved have but a feigned Repentance, is
thereby without other act, or sentence of the Absolvent, made void,
and hath no effect at all to Salvation, but on the contrary, to the
Aggravation of his Sin. Therefore the Apostles, and their Successors,
are to follow but the outward marks of Repentance; which appearing, they
have no Authority to deny Absolution; and if they appeare not, they have
no authority to Absolve. The same also is to be observed in Baptisme:
for to a converted Jew, or Gentile, the Apostles had not the Power to
deny Baptisme; nor to grant it to the Un-penitent. But seeing no man is
able to discern the truth of another mans Repentance, further than by
externall marks, taken from his words, and actions, which are subject to
hypocrisie; another question will arise, Who it is that is constituted
Judge of those marks. And this question is decided by our Saviour
himself; (Mat. 18. 15, 16, 17. ) "If thy Brother (saith he) shall
trespasse against thee, go and tell him his fault between thee, and him
alone; if he shall hear thee, thou hast gained thy Brother. But if he
will not hear thee, then take with thee one, or two more. And if he
shall neglect to hear them, tell it unto the Church, let him be unto
thee as an Heathen man, and a Publican. " By which it is manifest, that
the Judgment concerning the truth of Repentance, belonged not to any one
Man, but to the Church, that is, to the Assembly of the Faithfull, or
to them that have authority to bee their Representant. But besides the
Judgment, there is necessary also the pronouncing of Sentence: And
this belonged alwaies to the Apostle, or some Pastor of the Church,
as Prolocutor; and of this our Saviour speaketh in the 18 verse,
"Whatsoever ye shall bind on earth, shall be bound in heaven; and
whatsoever ye shall loose on earth, shall be loosed in heaven. " And
comformable hereunto was the practise of St. Paul (1 Cor. 5. 3, 4, & 5. )
where he saith, "For I verily, as absent in body, but present in spirit,
have determined already, as though I were present, concerning him that
hath so done this deed; In the name of our Lord Jesus Christ when ye
are gathered together, and my spirit, with the power of our Lord Jesus
Christ, To deliver such a one to Satan;" that is to say, to cast him
out of the Church, as a man whose Sins are not Forgiven. Paul here
pronounceth the Sentence; but the Assembly was first to hear the Cause,
(for St. Paul was absent;) and by consequence to condemn him. But in
the same chapter (ver. 11, 12. ) the Judgment in such a case is more
expressely attributed to the Assembly: "But now I have written unto
you, not to keep company, if any man that is called a Brother be a
Fornicator, &c. with such a one no not to eat. For what have I to do to
judg them that are without? Do not ye judg them that are within? "
The Sentence therefore by which a man was put out of the Church, was
pronounced by the Apostle, or Pastor; but the Judgment concerning the
merit of the cause, was in the Church; that is to say, (as the times
were before the conversion of Kings, and men that had Soveraign
Authority in the Common-wealth,) the Assembly of the Christians dwelling
in the same City; as in Corinth, in the Assembly of the Christians of
Corinth.
Of Excommunication

This part of the Power of the Keyes, by which men were thrust out from
the Kingdome of God, is that which is called Excommunication; and to
excommunicate, is in the Originall, Aposunagogon Poiein, To Cast Out Of
The Synagogue; that is, out of the place of Divine service; a word drawn
from the custom of the Jews, to cast out of their Synagogues, such as
they thought in manners, or doctrine, contagious, as Lepers were by the
Law of Moses separated from the congregation of Israel, till such time
as they should be by the Priest pronounced clean.




The Use Of Excommunication Without Civill Power.

The Use and Effect of Excommunication, whilest it was not yet
strengthened with the Civill Power, was no more, than that they, who
were not Excommunicate, were to avoid the company of them that were.
It was not enough to repute them as Heathen, that never had been
Christians; for with such they might eate, and drink; which with
Excommunicate persons they might not do; as appeareth by the words of
St. Paul, (1 Cor. 5. ver. 9, 10, &c. ) where he telleth them, he had
formerly forbidden them to "company with Fornicators;" but (because that
could not bee without going out of the world,) he restraineth it to such
Fornicators, and otherwise vicious persons, as were of the brethren;
"with such a one" (he saith) they ought not to keep company, "no, not to
eat. " And this is no more than our Saviour saith (Mat. 18. 17. ) "Let
him be to thee as a Heathen, and as a Publican. " For Publicans (which
signifieth Farmers, and Receivers of the revenue of the Common-wealth)
were so hated, and detested by the Jews that were to pay for it, as
that Publican and Sinner were taken amongst them for the same thing:
Insomuch, as when our Saviour accepted the invitation of Zacchaeus a
Publican; though it were to Convert him, yet it was objected to him as
a Crime. And therefore, when our Saviour, to Heathen, added Publican, he
did forbid them to eat with a man Excommunicate.

As for keeping them out of their Synagogues, or places of Assembly, they
had no Power to do it, but that of the owner of the place, whether he
were Christian, or Heathen. And because all places are by right, in the
Dominion of the Common-wealth; as well hee that was Excommunicated, as
hee that never was Baptized, might enter into them by Commission from
the Civill Magistrate; as Paul before his conversion entred into their
Synagogues at Damascus, (Acts 9. 2. ) to apprehend Christians, men and
women, and to carry them bound to Jerusalem, by Commission from the High
Priest.




Of No Effect Upon An Apostate

By which it appears, that upon a Christian, that should become an
Apostate, in a place where the Civill Power did persecute, or not assist
the Church, the effect of Excommunication had nothing in it, neither of
dammage in this world, nor of terrour: Not of terrour, because of their
unbeleef; nor of dammage, because they returned thereby into the favour
of the world; and in the world to come, were to be in no worse estate,
then they which never had beleeved. The dammage redounded rather to the
Church, by provocation of them they cast out, to a freer execution of
their malice.




But Upon The Faithfull Only

Excommunication therefore had its effect onely upon those, that beleeved
that Jesus Christ was to come again in Glory, to reign over, and to
judge both the quick, and the dead, and should therefore refuse entrance
into his Kingdom, to those whose Sins were Retained; that is, to those
that were Excommunicated by the Church. And thence it is that St. Paul
calleth Excommunication, a delivery of the Excommunicate person to
Satan. For without the Kingdom of Christ, all other Kingdomes after
Judgment, are comprehended in the Kingdome of Satan. This is it that the
faithfull stood in fear of, as long as they stood Excommunicate, that is
to say, in an estate wherein their sins were not Forgiven. Whereby wee
may understand, that Excommunication in the time that Christian Religion
was not authorized by the Civill Power, was used onely for a correction
of manners, not of errours in opinion: for it is a punishment, whereof
none could be sensible but such as beleeved, and expected the coming
again of our Saviour to judge the world; and they who so beleeved,
needed no other opinion, but onely uprightnesse of life, to be saved.




For What Fault Lyeth Excommunication

There Lyeth Excommunication for Injustice; as (Mat. 18. ) If thy Brother
offend thee, tell it him privately; then with Witnesses; lastly, tell
the Church; and then if he obey not, "Let him be to thee as an Heathen
man, and a Publican. " And there lyeth Excommunication for a Scandalous
Life, as (1 Cor. 5. 11. ) "If any man that is called a Brother, be
a Fornicator, or Covetous, or an Idolater, or a Drunkard, or an
Extortioner, with such a one yee are not to eat. " But to Excommunicate a
man that held this foundation, that Jesus Was The Christ, for difference
of opinion in other points, by which that Foundation was not destroyed,
there appeareth no authority in the Scripture, nor example in the
Apostles. There is indeed in St. Paul (Titus 3. 10. ) a text that seemeth
to be to the contrary. "A man that is an Haeretique, after the first
and second admonition, reject. " For an Haeretique, is he, that being a
member of the Church, teacheth neverthelesse some private opinion, which
the Church has forbidden: and such a one, S. Paul adviseth Titus, after
the first, and second admonition, to Reject. But to Reject (in this
place) is not to Excommunicate the Man; But to Give Over Admonishing
Him, To Let Him Alone, To Set By Disputing With Him, as one that is to
be convinced onely by himselfe. The same Apostle saith (2 Tim. 2. 23. )
"Foolish and unlearned questions avoid;" The word Avoid in this place,
and Reject in the former, is the same in the Originall, paraitou: but
Foolish questions may bee set by without Excommunication. And again,
(Tit. 3. 93) "Avoid Foolish questions," where the Originall, periistaso,
(set them by) is equivalent to the former word Reject. There is no
other place that can so much as colourably be drawn, to countenance
the Casting out of the Church faithfull men, such as beleeved the
foundation, onely for a singular superstructure of their own, proceeding
perhaps from a good & pious conscience. But on the contrary, all such
places as command avoiding such disputes, are written for a Lesson to
Pastors, (such as Timothy and Titus were) not to make new Articles of
Faith, by determining every small controversie, which oblige men to a
needlesse burthen of Conscience, or provoke them to break the union of
the Church. Which Lesson the Apostles themselves observed well. S. Peter
and S. Paul, though their controversie were great, (as we may read
in Gal. 2. 11. ) yet they did not cast one another out of the Church.
Neverthelesse, during the Apostles time, there were other Pastors that
observed it not; As Diotrephes (3 John 9. &c. ) who cast out of the
Church, such as S. John himself thought fit to be received into it, out
of a pride he took in Praeeminence; so early it was, that Vainglory, and
Ambition had found entrance into the Church of Christ.




Of Persons Liable To Excommunication

That a man be liable to Excommunication, there be many conditions
requisite; as First, that he be a member of some Commonalty, that is to
say, of some lawfull Assembly, that is to say, of some Christian
Church, that hath power to judge of the cause for which hee is to
bee Excommunicated. For where there is no community, there can bee no
Excommunication; nor where there is no power to Judge, can there bee any
power to give Sentence. From hence it followeth, that one Church cannot
be Excommunicated by another: For either they have equall power
to Excommunicate each other, in which case Excommunication is not
Discipline, nor an act of Authority, but Schisme, and Dissolution of
charity; or one is so subordinate to the other, as that they both
have but one voice, and then they be but one Church; and the part
Excommunicated, is no more a Church, but a dissolute number of
individuall persons.

And because the sentence of Excommunication, importeth an advice, not to
keep company, nor so much as to eat with him that is Excommunicate, if
a Soveraign Prince, or Assembly bee Excommunicate, the sentence is of no
effect. For all Subjects are bound to be in the company and presence of
their own Soveraign (when he requireth it) by the law of Nature; nor
can they lawfully either expell him from any place of his own Dominion,
whether profane or holy; nor go out of his Dominion, without his leave;
much lesse (if he call them to that honour,) refuse to eat with him. And
as to other Princes and States, because they are not parts of one and
the same congregation, they need not any other sentence to keep
them from keeping company with the State Excommunicate: for the
very Institution, as it uniteth many men into one Community; so it
dissociateth one Community from another: so that Excommunication is
not needfull for keeping Kings and States asunder; nor has any further
effect then is in the nature of Policy it selfe; unlesse it be to
instigate Princes to warre upon one another.

Nor is the Excommunication of a Christian Subject, that obeyeth the laws
of his own Soveraign, whether Christian, or Heathen, of any effect. For
if he beleeve that "Jesus is the Christ, he hath the Spirit of God" (1
Joh. 4. 1. ) "and God dwelleth in him, and he in God," (1 Joh. 4. 15. ) But
hee that hath the Spirit of God; hee that dwelleth in God; hee in
whom God dwelleth, can receive no harm by the Excommunication of men.
Therefore, he that beleeveth Jesus to be the Christ, is free from all
the dangers threatned to persons Excommunicate. He that beleeveth it
not, is no Christian. Therefore a true and unfeigned Christian is not
liable to Excommunication; Nor he also that is a professed Christian,
till his Hypocrisy appear in his Manners, that is, till his behaviour
bee contrary to the law of his Soveraign, which is the rule of Manners,
and which Christ and his Apostles have commanded us to be subject to.
For the Church cannot judge of Manners but by externall Actions, which
Actions can never bee unlawfull, but when they are against the Law of
the Common-wealth.

If a mans Father, or Mother, or Master bee Excommunicate, yet are not
the Children forbidden to keep them Company, nor to Eat with them; for
that were (for the most part) to oblige them not to eat at all, for want
of means to get food; and to authorise them to disobey their Parents,
and Masters, contrary to the Precept of the Apostles.

In summe, the Power of Excommunication cannot be extended further than
to the end for which the Apostles and Pastors of the Church have
their Commission from our Saviour; which is not to rule by Command and
Coaction, but by Teaching and Direction of men in the way of Salvation
in the world to come. And as a Master in any Science, may abandon his
Scholar, when hee obstinately neglecteth the practise of his rules; but
not accuse him of Injustice, because he was never bound to obey him:
so a Teacher of Christian doctrine may abandon his Disciples that
obstinately continue in an unchristian life; but he cannot say, they doe
him wrong, because they are not obliged to obey him: For to a Teacher
that shall so complain, may be applyed the Answer of God to Samuel in
the like place, (1 Sam. 8. ) "They have not rejected thee, but mee. "
Excommunication therefore when it wanteth the assistance of the Civill
Power, as it doth, when a Christian State, or Prince is Excommunicate
by a forain Authority, is without effect; and consequently ought to
be without terrour. The name of Fulmen Excommunicationis (that is, the
Thunderbolt Of Excommunication) proceeded from an imagination of the
Bishop of Rome, which first used it, that he was King of Kings, as the
Heathen made Jupiter King of the Gods; and assigned him in their Poems,
and Pictures, a Thunderbolt, wherewith to subdue, and punish the Giants,
that should dare to deny his power: Which imagination was grounded on
two errours; one, that the Kingdome of Christ is of this world, contrary
to our Saviours owne words, "My Kingdome is not of this world;" the
other, that hee is Christs Vicar, not onely over his owne Subjects,
but over all the Christians of the World; whereof there is no ground in
Scripture, and the contrary shall bee proved in its due place.




Of The Interpreter Of The Scriptures Before Civill Soveraigns

Became Christians

St. Paul coming to Thessalonica, where was a Synagogue of the Jews,
(Acts 17. 2, 3. ) "As his manner was, went in unto them, and three Sabbath
dayes reasoned with them out of the Scriptures, Opening and alledging,
that Christ must needs have suffered and risen again from the dead; and
that this Jesus whom he preached was the Christ. " The Scriptures here
mentioned were the Scriptures of the Jews, that is, the Old Testament.
The men, to whom he was to prove that Jesus was the Christ, and risen
again from the dead, were also Jews, and did beleeve already, that
they were the Word of God. Hereupon (as it is verse 4. ) some of them
beleeved, and (as it is in the 5. ver. ) some beleeved not. What was
the reason, when they all beleeved the Scripture, that they did not
all beleeve alike; but that some approved, others disapproved the
Interpretation of St. Paul that cited them; and every one Interpreted
them to himself? It was this; S. Paul came to them without any Legall
Commission, and in the manner of one that would not Command, but
Perswade; which he must needs do, either by Miracles, as Moses did
to the Israelites in Egypt, that they might see his Authority in Gods
works; or by Reasoning from the already received Scripture, that
they might see the truth of his doctrine in Gods Word. But whosoever
perswadeth by reasoning from principles written, maketh him to whom hee
speaketh Judge, both of the meaning of those principles, and also of the
force of his inferences upon them. If these Jews of Thessalonica were
not, who else was the Judge of what S. Paul alledged out of Scripture?
If S. Paul, what needed he to quote any places to prove his doctrine? It
had been enough to have said, I find it so in Scripture, that is to
say, in your Laws, of which I am Interpreter, as sent by Christ. The
Interpreter therefore of the Scripture, to whose Interpretation the
Jews of Thessalonica were bound to stand, could be none: every one might
beleeve, or not beleeve, according as the Allegations seemed to himselfe
to be agreeable, or not agreeable to the meaning of the places alledged.
And generally in all cases of the world, hee that pretendeth any proofe,
maketh Judge of his proofe him to whom he addresseth his speech. And as
to the case of the Jews in particular, they were bound by expresse words
(Deut. 17. ) to receive the determination of all hard questions, from
the Priests and Judges of Israel for the time being. But this is to bee
understood of the Jews that were yet unconverted.

For the Conversion of the Gentiles, there was no use of alledging the
Scriptures, which they beleeved not. The Apostles therefore laboured by
Reason to confute their Idolatry; and that done, to perswade them to the
faith of Christ, by their testimony of his Life, and Resurrection. So
that there could not yet bee any controversie concerning the authority
to Interpret Scripture; seeing no man was obliged during his infidelity,
to follow any mans Interpretation of any Scripture, except his
Soveraigns Interpretation of the Laws of his countrey.

Let us now consider the Conversion it self, and see what there was
therein, that could be cause of such an obligation. Men were converted
to no other thing then to the Beleef of that which the Apostles
preached: And the Apostles preached nothing, but that Jesus was the
Christ, that is to say, the King that was to save them, and reign over
them eternally in the world to come; and consequently that hee was not
dead, but risen again from the dead, and gone up into Heaven, and should
come again one day to judg the world, (which also should rise again to
be judged,) and reward every man according to his works. None of them
preached that himselfe, or any other Apostle was such an Interpreter
of the Scripture, as all that became Christians, ought to take their
Interpretation for Law. For to Interpret the Laws, is part of the
Administration of a present Kingdome; which the Apostles had not. They
prayed then, and all other Pastors ever since, "Let thy Kingdome come;"
and exhorted their Converts to obey their then Ethnique Princes. The New
Testament was not yet published in one Body. Every of the Evangelists
was Interpreter of his own Gospel; and every Apostle of his own Epistle;
And of the Old Testament, our Saviour himselfe saith to the Jews (John
5. 39. ) "Search the Scriptures; for in them yee thinke to have eternall
life, and they are they that testifie of me. " If hee had not meant they
should Interpret them, hee would not have bidden them take thence the
proof of his being the Christ; he would either have Interpreted them
himselfe, or referred them to the Interpretation of the Priests.

When a difficulty arose, the Apostles and Elders of the Church assembled
themselves together, and determined what should bee preached, and
taught, and how they should Interpret the Scriptures to the People;
but took not from the People the liberty to read, and Interpret them to
themselves. The Apostles sent divers Letters to the Churches, and other
Writings for their instruction; which had been in vain, if they had not
allowed them to Interpret, that is, to consider the meaning of them.
And as it was in the Apostles time, it must be till such time as
there should be Pastors, that could authorise an Interpreter, whose
Interpretation should generally be stood to: But that could not be till
Kings were Pastors, or Pastors Kings.




Of The Power To Make Scripture Law

There be two senses, wherein a Writing may be said to be Canonicall;
for Canon, signifieth a Rule; and a Rule is a Precept, by which a man
is guided, and directed in any action whatsoever. Such Precepts, though
given by a Teacher to his Disciple, or a Counsellor to his friend,
without power to Compell him to observe them, are neverthelesse Canons;
because they are Rules: But when they are given by one, whom he that
receiveth them is bound to obey, then are those Canons, not onely Rules,
but Laws: The question therefore here, is of the Power to make the
Scriptures (which are the Rules of Christian Faith) Laws.




Of The Ten Commandements

That part of the Scripture, which was first Law, was the Ten
Commandements, written in two Tables of Stone, and delivered by God
himselfe to Moses; and by Moses made known to the people. Before that
time there was no written Law of God, who as yet having not chosen any
people to bee his peculiar Kingdome, had given no Law to men, but the
Law of Nature, that is to say, the Precepts of Naturall Reason, written
in every mans own heart. Of these two Tables, the first containeth the
law of Soveraignty; 1. That they should not obey, nor honour the Gods of
other Nations, in these words, "Non habebis Deos alienos coram me," that
is, "Thou shalt not have for Gods, the Gods that other Nations worship;
but onely me:" whereby they were forbidden to obey, or honor, as their
King and Governour, any other God, than him that spake unto them then by
Moses, and afterwards by the High Priest. 2. That they "should not make
any Image to represent him;" that is to say, they were not to choose to
themselves, neither in heaven, nor in earth, any Representative of their
own fancying, but obey Moses and Aaron, whom he had appointed to that
office. 3. That "they should not take the Name of God in vain;" that is,
they should not speak rashly of their King, nor dispute his Right,
nor the commissions of Moses and Aaron, his Lieutenants. 4. That "they
should every Seventh day abstain from their ordinary labour," and employ
that time in doing him Publique Honor. The second Table containeth the
Duty of one man towards another, as "To honor Parents; Not to kill;
Not to Commit Adultery; Not to steale; Not to corrupt Judgment by false
witnesse;" and finally, "Not so much as to designe in their heart the
doing of any injury one to another. " The question now is, Who it was
that gave to these written Tables the obligatory force of Lawes. There
is no doubt but that they were made Laws by God himselfe: But because a
Law obliges not, nor is Law to any, but to them that acknowledge it to
be the act of the Soveraign, how could the people of Israel that were
forbidden to approach the Mountain to hear what God said to Moses, be
obliged to obedience to all those laws which Moses propounded to them?
Some of them were indeed the Laws of Nature, as all the Second Table;
and therefore to be acknowledged for Gods Laws; not to the Israelites
alone, but to all people: But of those that were peculiar to the
Israelites, as those of the first Table, the question remains; saving
that they had obliged themselves, presently after the propounding of
them, to obey Moses, in these words (Exod. 20. 19. ) "Speak them thou to
us, and we will hear thee; but let not God speak to us, lest we die. " It
was therefore onely Moses then, and after him the High Priest, whom (by
Moses) God declared should administer this his peculiar Kingdome, that
had on Earth, the power to make this short Scripture of the Decalogue
to bee Law in the Common-wealth of Israel. But Moses, and Aaron, and the
succeeding High Priests were the Civill Soveraigns. Therefore hitherto,
the Canonizing, or making of the Scripture Law, belonged to the Civill
Soveraigne.




Of The Judicial, And Leviticall Law

The Judiciall Law, that is to say, the Laws that God prescribed to the
Magistrates of Israel, for the rule of their administration of Justice,
and of the Sentences, or Judgments they should pronounce, in Pleas
between man and man; and the Leviticall Law, that is to say, the rule
that God prescribed touching the Rites and Ceremonies of the Priests and
Levites, were all delivered to them by Moses onely; and therefore also
became Lawes, by vertue of the same promise of obedience to Moses.
Whether these laws were then written, or not written, but dictated to
the People by Moses (after his forty dayes being with God in the Mount)
by word of mouth, is not expressed in the Text; but they were all
positive Laws, and equivalent to holy Scripture, and made Canonicall by
Moses the Civill Soveraign.




The Second Law

After the Israelites were come into the Plains of Moab over against
Jericho, and ready to enter into the land of Promise, Moses to the
former Laws added divers others; which therefore are called Deuteronomy:
that is, Second Laws. And are (as it is written, Deut. 29. 1. ) "The words
of a Covenant which the Lord commanded Moses to make with the Children
of Israel, besides the Covenant which he made with them in Horeb. " For
having explained those former Laws, in the beginning of the Book of
Deuteronomy, he addeth others, that begin at the 12. Cha. and continue
to the end of the 26. of the same Book. This Law (Deut. 27. 1. ) they were
commanded to write upon great stones playstered over, at their passing
over Jordan: This Law also was written by Moses himself in a Book; and
delivered into the hands of the "Priests, and to the Elders of Israel,"
(Deut. 31. 9. ) and commanded (ve. 26. ) "to be put in the side of the
Arke;" for in the Ark it selfe was nothing but the Ten Commandements.
This was the Law, which Moses (Deuteronomy 17. 18. ) commanded the Kings
of Israel should keep a copie of: And this is the Law, which having been
long time lost, was found again in the Temple in the time of Josiah,
and by his authority received for the Law of God. But both Moses at the
writing, and Josiah at the recovery thereof, had both of them the
Civill Soveraignty. Hitherto therefore the Power of making Scripture
Canonicall, was in the Civill Soveraign.

Besides this Book of the Law, there was no other Book, from the time of
Moses, till after the Captivity, received amongst the Jews for the
Law of God. For the Prophets (except a few) lived in the time of the
Captivity it selfe; and the rest lived but a little before it; and were
so far from having their Prophecies generally received for Laws, as that
their persons were persecuted, partly by false Prophets, and partly by
the Kings which were seduced by them. And this Book it self, which was
confirmed by Josiah for the Law of God, and with it all the History of
the Works of God, was lost in the Captivity, and sack of the City of
Jerusalem, as appears by that of 2 Esdras 14. 21. "Thy Law is burnt;
therefor no man knoweth the things that are done of thee, of the works
that shall begin. " And before the Captivity, between the time when the
Law was lost, (which is not mentioned in the Scripture, but may probably
be thought to be the time of Rehoboam, when Shishak King of Egypt took
the spoils of the Temple,(1 Kings 14. 26. )) and the time of Josiah,
when it was found againe, they had no written Word of God, but ruled
according to their own discretion, or by the direction of such, as each
of them esteemed Prophets.




The Old Testament, When Made Canonicall

From whence we may inferre, that the Scriptures of the Old Testament,
which we have at this day, were not Canonicall, nor a Law unto the Jews,
till the renovation of their Covenant with God at their return from the
Captivity, and restauration of their Common-wealth under Esdras. But
from that time forward they were accounted the Law of the Jews, and for
such translated into Greek by Seventy Elders of Judaea, and put into the
Library of Ptolemy at Alexandria, and approved for the Word of God. Now
seeing Esdras was the High Priest, and the High Priest was their Civill
Soveraigne, it is manifest, that the Scriptures were never made Laws,
but by the Soveraign Civill Power.

The New Testament Began To Be Canonicall Under Christian Soveraigns By
the Writings of the Fathers that lived in the time before that Christian
Religion was received, and authorised by Constantine the Emperour, we
may find, that the Books wee now have of the New Testament, were held by
the Christians of that time (except a few, in respect of whose paucity
the rest were called the Catholique Church, and others Haeretiques) for
the dictates of the Holy Ghost; and consequently for the Canon, or Rule
of Faith: such was the reverence and opinion they had of their Teachers;
as generally the reverence that the Disciples bear to their first
Masters, in all manner of doctrine they receive from them, is not small.
Therefore there is no doubt, but when S. Paul wrote to the Churches he
had converted; or any other Apostle, or Disciple of Christ, to those
which had then embraced Christ, they received those their Writings for
the true Christian Doctrine. But in that time, when not the Power and
Authority of the Teacher, but the Faith of the Hearer caused them
to receive it, it was not the Apostles that made their own Writings
Canonicall, but every Convert made them so to himself.

But the question here, is not what any Christian made a Law, or Canon
to himself, (which he might again reject, by the same right he received
it;) but what was so made a Canon to them, as without injustice they
could not doe any thing contrary thereunto. That the New Testament
should in this sense be Canonicall, that is to say, a Law in any place
where the Law of the Common-wealth had not made it so, is contrary to
the nature of a Law. For a Law, (as hath been already shewn) is the
Commandement of that Man, or Assembly, to whom we have given Soveraign
Authority, to make such Rules for the direction of our actions, as hee
shall think fit; and to punish us, when we doe any thing contrary to the
same. When therefore any other man shall offer unto us any other Rules,
which the Soveraign Ruler hath not prescribed, they are but Counsell,
and Advice; which, whether good, or bad, hee that is counselled, may
without injustice refuse to observe, and when contrary to the Laws
already established, without injustice cannot observe, how good soever
he conceiveth it to be. I say, he cannot in this case observe the same
in his actions, nor in his discourse with other men; though he may
without blame beleeve the his private Teachers, and wish he had the
liberty to practise their advice; and that it were publiquely received
for Law. For internall faith is in its own nature invisible, and
consequently exempted from all humane jurisdiction; whereas the words,
and actions that proceed from it, as breaches of our Civil obedience,
are injustice both before God and Man. Seeing then our Saviour hath
denyed his Kingdome to be in this world, seeing he hath said, he came
not to judge, but to save the world, he hath not subjected us to other
Laws than those of the Common-wealth; that is, the Jews to the Law
of Moses, (which he saith (Mat. 5. ) he came not to destroy, but to
fulfill,) and other Nations to the Laws of their severall Soveraigns,
and all men to the Laws of Nature; the observing whereof, both he
himselfe, and his Apostles have in their teaching recommended to us, as
a necessary condition of being admitted by him in the last day into his
eternall Kingdome, wherein shall be Protection, and Life everlasting.