No More Learning

And neither the Judges, nor Samuel himselfe had an ordinary,
but extraordinary calling to the Government; and were obeyed by the
Israelites, not out of duty, but out of reverence to their favour
with God, appearing in their wisdome, courage, or felicity. Hitherto
therefore the Right of Regulating both the Policy, and the Religion,
were inseparable.




Of The Rights Of The Kings Of Israel

To the Judges, succeeded Kings; And whereas before, all authority, both
in Religion, and Policy, was in the High Priest; so now it was all in
the King. For the Soveraignty over the people, which was before, not
onely by vertue of the Divine Power, but also by a particular pact of
the Israelites in God, and next under him, in the High Priest, as his
Viceregent on earth, was cast off by the People, with the consent of God
himselfe. For when they said to Samuel (1 Sam. 8. 5. ) "make us a King to
judge us, like all the Nations," they signified that they would no
more bee governed by the commands that should bee laid upon them by the
Priest, in the name of God; but by one that should command them in the
same manner that all other nations were commanded; and consequently in
deposing the High Priest of Royall authority, they deposed that peculiar
Government of God. And yet God consented to it, saying to Samuel (verse
7. ) "Hearken unto the voice of the People, in all that they shall say
unto thee; for they have not rejected thee, but they have rejected mee,
that I should not reign over them. " Having therefore rejected God, in
whose Right the Priests governed, there was no authority left to the
Priests, but such as the King was pleased to allow them; which was
more, or lesse, according as the Kings were good, or evill. And for the
Government of Civill affaires, it is manifest, it was all in the hands
of the King. For in the same Chapter, verse 20. They say they will be
like all the Nations; that their King shall be their Judge, and goe
before them, and fight their battells; that is, he shall have the
whole authority, both in Peace and War. In which is contained also the
ordering of Religion; for there was no other Word of God in that time,
by which to regulate Religion, but the Law of Moses, which was their
Civill Law. Besides, we read (1 Kings 2. 27. ) that Solomon "thrust out
Abiathar from being Priest before the Lord:" He had therefore authority
over the High Priest, as over any other Subject; which is a great
mark of Supremacy in Religion. And we read also (1 Kings 8. ) that hee
dedicated the Temple; that he blessed the People; and that he himselfe
in person made that excellent prayer, used in the Consecrations of all
Churches, and houses of Prayer; which is another great mark of Supremacy
in Religion. Again, we read (2 Kings 22. ) that when there was question
concerning the Book of the Law found in the Temple, the same was not
decided by the High Priest, but Josiah sent both him, and others to
enquire concerning it, of Hulda, the Prophetesse; which is another mark
of the Supremacy in Religion. Lastly, wee read (1 Chro. 26. 30. ) that
David made Hashabiah and his brethren, Hebronites, Officers of Israel
among them Westward, "in all businesse of the Lord, and in the service
of the King. " Likewise (verse 32. ) that hee made other Hebronites,
"rulers over the Reubenites, the Gadites, and the halfe tribe of
Manasseh" (these were the rest of Israel that dwelt beyond Jordan) "for
every matter pertaining to God, and affairs of the King. " Is not this
full Power, both Temporall and Spirituall, as they call it, that would
divide it? To conclude; from the first institution of Gods Kingdome, to
the Captivity, the Supremacy of Religion, was in the same hand with that
of the Civill Soveraignty; and the Priests office after the election of
Saul, was not Magisteriall, but Ministeriall.




The Practice Of Supremacy In Religion, Was Not In The Time Of The Kings,

According To The Right Thereof

Notwithstanding the government both in Policy and Religion, were joined,
first in the High Priests, and afterwards in the Kings, so far forth as
concerned the Right; yet it appeareth by the same Holy History, that the
people understood it not; but there being amongst them a great part, and
probably the greatest part, that no longer than they saw great miracles,
or (which is equivalent to a miracle) great abilities, or great felicity
in the enterprises of their Governours, gave sufficient credit, either
to the fame of Moses, or to the Colloquies between God and the Priests;
they took occasion as oft as their Governours displeased them, by
blaming sometimes the Policy, sometimes the Religion, to change the
Government, or revolt from their Obedience at their pleasure: And from
thence proceeded from time to time the civill troubles, divisions, and
calamities of the Nation. As for example, after the death of Eleazar and
Joshua, the next generation which had not seen the wonders of God, but
were left to their own weak reason, not knowing themselves obliged
by the Covenant of a Sacerdotall Kingdome, regarded no more the
Commandement of the Priest, nor any law of Moses, but did every man that
which was right in his own eyes; and obeyed in Civill affairs, such
men, as from time to time they thought able to deliver them from the
neighbour Nations that oppressed them; and consulted not with God (as
they ought to doe,) but with such men, or women, as they guessed to bee
Prophets by their Praedictions of things to come; and thought they had
an Idol in their Chappel, yet if they had a Levite for their Chaplain,
they made account they worshipped the God of Israel.

And afterwards when they demanded a King, after the manner of the
nations; yet it was not with a design to depart from the worship of God
their King; but despairing of the justice of the sons of Samuel, they
would have a King to judg them in Civill actions; but not that they
would allow their King to change the Religion which they thought was
recommended to them by Moses. So that they alwaies kept in store a
pretext, either of Justice, or Religion, to discharge themselves of
their obedience, whensoever they had hope to prevaile. Samuel was
displeased with the people, for that they desired a King, (for God was
their King already, and Samuel had but an authority under him); yet did
Samuel, when Saul observed not his counsell, in destroying Agag as God
had commanded, anoint another King, namely David, to take the succession
from his heirs. Rehoboam was no Idolater; but when the people thought
him an Oppressor; that Civil pretence carried from him ten Tribes to
Jeroboam an Idolater. And generally through the whole History of the
Kings, as well of Judah, as of Israel, there were Prophets that alwaies
controlled the Kings, for transgressing the Religion; and sometimes also
for Errours of State; (2 Chro. 19. 2. ) as Jehosaphat was reproved by
the Prophet Jehu, for aiding the King of Israel against the Syrians;
and Hezekiah, by Isaiah, for shewing his treasures to the Ambassadors of
Babylon. By all which it appeareth, that though the power both of State
and Religion were in the Kings; yet none of them were uncontrolled
in the use of it, but such as were gracious for their own naturall
abilities, or felicities. So that from the practise of those times,
there can no argument be drawn, that the right of Supremacy in Religion
was not in the Kings, unlesse we place it in the Prophets; and conclude,
that because Hezekiah praying to the Lord before the Cherubins, was not
answered from thence, nor then, but afterwards by the Prophet Isaiah,
therefore Isaiah was supreme Head of the Church; or because Josiah
consulted Hulda the Prophetesse, concerning the Book of the Law, that
therefore neither he, nor the High Priest, but Hulda the Prophetesse had
the Supreme authority in matter of Religion; which I thinke is not the
opinion of any Doctor.




After The Captivity The Jews Had No Setled Common-wealth

During the Captivity, the Jews had no Common-wealth at all

And after their return, though they renewed their Covenant with God, yet
there was no promise made of obedience, neither to Esdras, nor to any
other; And presently after they became subjects to the Greeks (from
whose Customes, and Daemonology, and from the doctrine of the Cabalists,
their Religion became much corrupted): In such sort as nothing can be
gathered from their confusion, both in State and Religion, concerning
the Supremacy in either. And therefore so far forth as concerneth the
Old Testament, we may conclude, that whosoever had the Soveraignty
of the Common-wealth amongst the Jews, the same had also the Supreme
Authority in matter of Gods externall worship; and represented Gods
Person; that is the person of God the Father; though he were not called
by the name of Father, till such time as he sent into the world his Son
Jesus Christ, to redeem mankind from their sins, and bring them into his
Everlasting Kingdome, to be saved for evermore. Of which we are to speak
in the Chapter following.



CHAPTER XLI. OF THE OFFICE OF OUR BLESSED SAVIOUR




Three Parts Of The Office Of Christ

We find in Holy Scripture three parts of the Office of the Messiah: the
first of a Redeemer, or Saviour: The second of a Pastor, Counsellour,
or Teacher, that is, of a Prophet sent from God, to convert such as God
hath elected to Salvation; The third of a King, and Eternall King, but
under his Father, as Moses and the High Priests were in their severall
times. And to these three parts are corespondent three times. For our
Redemption he wrought at his first coming, by the Sacrifice, wherein
he offered up himself for our sinnes upon the Crosse: our conversion
he wrought partly then in his own Person; and partly worketh now by his
Ministers; and will continue to work till his coming again. And after
his coming again, shall begin that his glorious Reign over his elect,
which is to last eternally.




His Office As A Redeemer

To the Office of a Redeemer, that is, of one that payeth the Ransome of
Sin, (which Ransome is Death,) it appertaineth, that he was Sacrificed,
and thereby bare upon his own head, and carryed away from us our
iniquities, in such sort as God had required. Not that the death of one
man, though without sinne, can satisfie for the offences of all men,
in the rigour of Justice, but in the Mercy of God, that ordained such
Sacrifices for sin, as he was pleased in his mercy to accept. In the old
Law (as we may read, Leviticus the 16. ) the Lord required, that there
should every year once, bee made an Atonement for the Sins of all
Israel, both Priests, and others; for the doing whereof, Aaron alone was
to sacrifice for himself and the Priests a young Bullock; and for the
rest of the people, he was to receive from them two young Goates, of
which he was to Sacrifice one; but as for the other, which was the Scape
Goat, he was to lay his hands on the head thereof, and by a confession
of the iniquities of the people, to lay them all on that head, and then
by some opportune man, to cause the Goat to be led into the wildernesse,
and there to Escape, and carry away with him the iniquities of the
people. As the Sacrifice of the one Goat was a sufficient (because an
acceptable) price for the Ransome of all Israel; so the death of the
Messiah, is a sufficient price, for the Sins of all mankind, because
there was no more required. Our Saviour Christs sufferings seem to be
here figured, as cleerly, as in the oblation of Isaac, or in any other
type of him in the Old Testament: He was both the sacrificed Goat, and
the Scape Goat; "Hee was oppressed, and he was afflicted (Isa. 53. 7. );
he opened not his mouth; he brought as a lamb to the slaughter, and as a
sheep is dumbe before the shearer, so opened he not his mouth:" Here he
is the Sacrificed Goat. "He hath born our Griefs, (ver. 4. ) and carried
our sorrows;" And again, (ver. 6. ) "the Lord hath laid upon him the
iniquities of us all:" And so he is the Scape Goat. "He was cut off from
the land of the living (ver. 8. ) for the transgression of my People:"
There again he is the Sacrificed Goat. And again (ver. 11. ) "he shall
bear their sins:" Hee is the Scape Goat. Thus is the Lamb of God
equivalent to both those Goates; sacrificed, in that he dyed; and
escaping, in his Resurrection; being raised opportunely by his Father,
and removed from the habitation of men in his Ascension.




Christs Kingdome Not Of This World

For as much therefore, as he that Redeemeth, hath no title to the Thing
Redeemed, before the Redemption, and Ransome paid; and this Ransome was
the Death of the Redeemer; it is manifest, that our Saviour (as man) was
not King of those that he Redeemed, before hee suffered death; that is,
during that time hee conversed bodily on the Earth. I say, he was not
then King in present, by vertue of the Pact, which the faithfull make
with him in Baptisme; Neverthelesse, by the renewing of their Pact with
God in Baptisme, they were obliged to obey him for King, (under his
Father) whensoever he should be pleased to take the Kingdome upon him.
According whereunto, our Saviour himself expressely saith, (John 18. 36. )
"My Kingdome is not of this world. " Now seeing the Scripture maketh
mention but of two worlds; this that is now, and shall remain to the day
of Judgment, (which is therefore also called, The Last Day;) and that
which shall bee a new Heaven, and a new Earth; the Kingdome of Christ
is not to begin till the general Resurrection. And that is it which our
Saviour saith, (Mat. 16. 27. ) "The Son of man shall come in the glory
of his Father, with his Angels; and then he shall reward every man
according to his works. " To reward every man according to his works, is
to execute the Office of a King; and this is not to be till he come in
the glory of his Father, with his Angells. When our Saviour saith,
(Mat. 23. 2. ) "The Scribes and Pharisees sit in Moses seat; All therefore
whatsoever they bid you doe, that observe and doe;" hee declareth
plainly, that hee ascribeth Kingly Power, for that time, not to
himselfe, but to them. And so hee hath also, where he saith, (Luke
12. 14. ) "Who made mee a Judge, or Divider over you? " And (John 12. 47. )
"I came not to judge the world, but to save the world. " And yet our
Saviour came into this world that hee might bee a King, and a Judge in
the world to come: For hee was the Messiah, that is, the Christ, that
is, the Anointed Priest, and the Soveraign Prophet of God; that is to
say, he was to have all the power that was in Moses the Prophet, in the
High Priests that succeeded Moses, and in the Kings that succeeded the
Priests. And St. John saies expressely (chap. 5. ver. 22. ) "The Father
judgeth no man, but hath committed all judgment to the Son. " And this is
not repugnant to that other place, "I came not to judge the world:" for
this is spoken of the world present, the other of the world to come; as
also where it is said, that at the second coming of Christ, (Mat. 19.
28. ) "Yee that have followed me in the Regeneration, when the Son of
man shall sit in the throne of his Glory, yee shall also sit on twelve
thrones, judging the twelve tribes of Israel. "




The End Of Christs Comming Was To Renew The Covenant Of The Kingdome

Of God, And To Perswade The Elect To Imbrace It, Which Was The Second

Part Of His Office

If then Christ while hee was on Earth, had no Kingdome in this World,
to what end was his first coming? It was to restore unto God, by a new
Covenant, the Kingdome, which being his by the Old Covenant, had been
cut off by the rebellion of the Israelites in the election of Saul.
Which to doe, he was to preach unto them, that he was the Messiah, that
is, the King promised to them by the Prophets; and to offer himselfe in
sacrifice for the sinnes of them that should by faith submit themselves
thereto; and in case the nation generally should refuse him, to call
to his obedience such as should beleeve in him amongst the Gentiles. So
that there are two parts of our Saviours Office during his aboad upon
the Earth; One to Proclaim himself the Christ; and another by Teaching,
and by working of Miracles, to perswade, and prepare men to live so, as
to be worthy of the Immortality Beleevers were to enjoy, at such time as
he should come in majesty, to take possession of his Fathers Kingdome.
And therefore it is, that the time of his preaching, is often by himself
called the Regeneration; which is not properly a Kingdome, and thereby
a warrant to deny obedience to the Magistrates that then were, (for
hee commanded to obey those that sate then in Moses chaire, and to pay
tribute to Caesar;) but onely an earnest of the Kingdome of God that was
to come, to those to whom God had given the grace to be his disciples,
and to beleeve in him; For which cause the Godly are said to bee already
in the Kingdome of Grace, as naturalized in that heavenly Kingdome.




The Preaching Of Christ Not Contrary To The Then Law Of The Jews,

Nor Of Caesar

Hitherto therefore there is nothing done, or taught by Christ, that
tendeth to the diminution of the Civill Right of the Jewes, or of
Caesar. For as touching the Common-wealth which then was amongst
the Jews, both they that bare rule amongst them, that they that were
governed, did all expect the Messiah, and Kingdome of God; which they
could not have done if their Laws had forbidden him (when he came) to
manifest, and declare himself. Seeing therefore he did nothing, but by
Preaching, and Miracles go about to prove himselfe to be that Messiah,
hee did therein nothing against their laws. The Kingdome hee claimed was
to bee in another world; He taught all men to obey in the mean time them
that sate in Moses seat: he allowed them to give Caesar his tribute, and
refused to take upon himselfe to be a Judg. How then could his words,
or actions bee seditious, or tend to the overthrow of their then Civill
Government? But God having determined his sacrifice, for the reduction
of his elect to their former covenanted obedience, for the means,
whereby he would bring the same to effect, made use of their malice,
and ingratitude. Nor was it contrary to the laws of Caesar. For though
Pilate himself (to gratifie the Jews) delivered him to be crucified; yet
before he did so, he pronounced openly, that he found no fault in him:
And put for title of his condemnation, not as the Jews required, "that
he pretended to be King;" but simply, "That hee was King of the Jews;"
and notwithstanding their clamour, refused to alter it; saying, "What I
have written, I have written. "




The Third Part Of His Office Was To Be King (Under His Father)

Of The Elect

As for the third part of his Office, which was to be King, I have
already shewn that his Kingdome was not to begin till the Resurrection.
But then he shall be King, not onely as God, in which sense he is
King already, and ever shall be, of all the Earth, in vertue of his
omnipotence; but also peculiarly of his own Elect, by vertue of the
pact they make with him in their Baptisme. And therefore it is, that
our Saviour saith (Mat. 19. 28. ) that his Apostles should sit upon twelve
thrones, judging the twelve tribes of Israel, "When the Son of man shall
sit in the throne of his glory;" whereby he signified that he should
reign then in his humane nature; and (Mat. 16. 27. ) "The Son of man shall
come in the glory of his Father, with his Angels, and then he shall
reward every man according to his works. " The same we may read, Marke
13. . 26. and 14. 26. and more expressely for the time, Luke 22. 29, 30. "I
appoint unto you a Kingdome, as my Father hath appointed to mee, that
you may eat and drink at my table in my Kingdome, and sit on thrones
judging the twelve tribes of Israel. " By which it is manifest that the
Kingdome of Christ appointed to him by his Father, is not to be before
the Son of Man shall come in Glory, and make his Apostles Judges of
the twelve tribes of Israel. But a man may here ask, seeing there is
no marriage in the Kingdome of Heaven, whether men shall then eat, and
drink; what eating therefore is meant in this place? This is expounded
by our Saviour (John 6. 27. ) where he saith, "Labour not for the meat
which perisheth, but for that meat which endureth unto everlasting
life, which the Son of man shall give you. " So that by eating at Christs
table, is meant the eating of the Tree of Life; that is to say, the
enjoying of Immortality, in the Kingdome of the Son of Man. By which
places, and many more, it is evident, that our Saviours Kingdome is to
bee exercised by him in his humane nature.




Christs Authority In The Kingdome Of God Subordinate To His Father

Again, he is to be King then, no otherwise than as subordinate, or
Viceregent of God the Father, as Moses was in the wildernesse; and as
the High Priests were before the reign of Saul; and as the Kings were
after it. For it is one of the Prophecies concerning Christ, that he
should be like (in Office) to Moses; "I will raise them up a Prophet
(saith the Lord, Deut. 18. 18. ) from amongst their Brethren like unto
thee, and will put my words into his mouth," and this similitude with
Moses, is also apparent in the actions of our Saviour himself, whilest
he was conversant on Earth. For as Moses chose twelve Princes of the
tribes, to govern under him; so did our Saviour choose twelve Apostles,
who shall sit on twelve thrones, and judge the twelve tribes of Israel;
And as Moses authorized Seventy Elders, to receive the Spirit of God,
and to Prophecy to the people, that is, (as I have said before,) to
speak unto them in the name of God; so our Saviour also ordained seventy
Disciples, to preach his Kingdome, and Salvation to all Nations. And as
when a complaint was made to Moses, against those of the Seventy that
prophecyed in the camp of Israel, he justified them in it, as being
subservient therein to his government; so also our Saviour, when St.
John complained to him of a certain man that cast out Devills in his
name, justified him therein, saying, (Luke 9. 50. ) "Forbid him not, for
hee that is not against us, is on our part. "

Again, our Saviour resembled Moses in the institution of Sacraments,
both of Admission into the Kingdome of God, and of Commemoration of his
deliverance of his Elect from their miserable condition. As the Children
of Israel had for Sacrament of their Reception into the Kingdome of God,
before the time of Moses, the rite of Circumcision, which rite having
been omitted in the Wildernesse, was again restored as soon as they came
into the land of Promise; so also the Jews, before the coming of our
Saviour, had a rite of Baptizing, that is, of washing with water all
those that being Gentiles, embraced the God of Israel. This rite St.
John the Baptist used in the reception of all them that gave their names
to the Christ, whom hee preached to bee already come into the world; and
our Saviour instituted the same for a Sacrament to be taken by all that
beleeved in him. From what cause the rite of Baptisme first proceeded,
is not expressed formally in the Scripture; but it may be probably
thought to be an imitation of the law of Moses, concerning Leprousie;
wherein the Leprous man was commanded to be kept out of the campe of
Israel for a certain time; after which time being judged by the Priest
to be clean, hee was admitted into the campe after a solemne Washing.
And this may therefore bee a type of the Washing in Baptisme; wherein
such men as are cleansed of the Leprousie of Sin by Faith, are received
into the Church with the solemnity of Baptisme. There is another
conjecture drawn from the Ceremonies of the Gentiles, in a certain case
that rarely happens; and that is, when a man that was thought dead,
chanced to recover, other men made scruple to converse with him, as they
would doe to converse with a Ghost, unlesse hee were received again into
the number of men, by Washing, as Children new born were washed from
the uncleannesse of their nativity, which was a kind of new birth. This
ceremony of the Greeks, in the time that Judaea was under the Dominion
of Alexander, and the Greeks his successors, may probably enough have
crept into the Religion of the Jews. But seeing it is not likely our
Saviour would countenance a Heathen rite, it is most likely it proceeded
from the Legall Ceremony of Washing after Leprosie. And for the other
Sacraments, of eating the Paschall Lambe, it is manifestly imitated in
the Sacrament of the Lords Supper; in which the Breaking of the Bread,
and the pouring out of the Wine, do keep in memory our deliverance from
the Misery of Sin, by Christs Passion, as the eating of the Paschall
Lambe, kept in memory the deliverance of the Jewes out of the Bondage of
Egypt. Seeing therefore the authority of Moses was but subordinate, and
hee but a Lieutenant to God; it followeth, that Christ, whose authority,
as man, was to bee like that of Moses, was no more but subordinate to
the authority of his Father. The same is more expressely signified, by
that that hee teacheth us to pray, "Our Father, Let thy Kingdome come;"
and, "For thine is the Kingdome, the power and the Glory;" and by that
it is said, that "Hee shall come in the Glory of his Father;" and by
that which St. Paul saith, (1 Cor. 15. 24. ) "then commeth the end, when
hee shall have delivered up the Kingdome to God, even the Father;" and
by many other most expresse places.




One And The Same God Is The Person Represented By Moses, And By Christ

Our Saviour therefore, both in Teaching, and Reigning, representeth (as
Moses Did) the Person of God; which God from that time forward, but
not before, is called the Father; and being still one and the same
substance, is one Person as represented by Moses, and another Person as
represented by his Sonne the Christ. For Person being a relative to a
Representer, it is consequent to plurality of Representers, that there
bee a plurality of Persons, though of one and the same Substance.



CHAPTER XLII. OF POWER ECCLESIASTICALL


For the understanding of POWER ECCLESIASTICALL, what, and in whom it is,
we are to distinguish the time from the Ascension of our Saviour, into
two parts; one before the Conversion of Kings, and men endued with
Soveraign Civill Power; the other after their Conversion. For it was
long after the Ascension, before any King, or Civill Soveraign embraced,
and publiquely allowed the teaching of Christian Religion.




Of The Holy Spirit That Fel On The Apostles

And for the time between, it is manifest, that the Power
Ecclesiasticall, was in the Apostles; and after them in such as were by
them ordained to Preach the Gospell, and to convert men to Christianity,
and to direct them that were converted in the way of Salvation; and
after these the Power was delivered again to others by these ordained,
and this was done by Imposition of hands upon such as were ordained; by
which was signified the giving of the Holy Spirit, or Spirit of God, to
those whom they ordained Ministers of God, to advance his Kingdome.
So that Imposition of hands, was nothing else but the Seal of their
Commission to Preach Christ, and teach his Doctrine; and the giving of
the Holy Ghost by that ceremony of Imposition of hands, was an imitation
of that which Moses did. For Moses used the same ceremony to his
Minister Joshua, as wee read Deuteronomy 34. ver. 9. "And Joshua the son
of Nun was full of the Spirit of Wisdome; for Moses had laid his
hands upon him. " Our Saviour therefore between his Resurrection, and
Ascension, gave his Spirit to the Apostles; first, by "Breathing on
them, and saying," (John 20. 22. ) "Receive yee the Holy Spirit;" and after
his Ascension (Acts 2. 2, 3. ) by sending down upon them, a "mighty wind,
and Cloven tongues of fire;" and not by Imposition of hands; as neither
did God lay his hands on Moses; and his Apostles afterward, transmitted
the same Spirit by Imposition of hands, as Moses did to Joshua. So that
it is manifest hereby, in whom the Power Ecclesiasticall continually
remained, in those first times, where there was not any Christian
Common-wealth; namely, in them that received the same from the Apostles,
by successive laying on of hands.




Of The Trinity

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

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




The Power Ecclesiasticall Is But The Power To Teach

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




An Argument Thereof, The Power Of Christ Himself

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




From The Name Of Regeneration

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




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

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




From The Nature Of Faith:

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




From The Authority Christ Hath Left To Civill Princes

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




What Christians May Do To Avoid Persecution

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




Of Martyrs

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

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

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




Argument From The Points Of Their Commission

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




To Preach

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




And Teach

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




To Baptize;

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




And To Forgive, And Retain Sinnes

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




Of Excommunication

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




The Use Of Excommunication Without Civill Power.

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

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




Of No Effect Upon An Apostate

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




But Upon The Faithfull Only

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