An Exposition of Hosea 1-3, Chapter 1 · Lecture 6
The Sixth LectureJuly. 1642.
HOSEA 1. the middle of the 11. verſe.
And appoint themſelves one head, and they ſhall come up out of the land.
FRom the tenth verſe to the end, you have heard that God promiſeth mercy to an Iſrael that he will in time raiſe up: although for that Iſrael to whom the Prophet ſpake, they ſhall go into captivity and ſhall not returne as Judah did.
Secondly, Mercy to Iſrael and Judah both together, and that firſt, In the multitude that ſhall be gathered, ſecondly, In the excellency of the ſtate of the Church at that time above that which was before; before they were People, but then they ſhall be Sons: Thirdly, In the unity of them, Iſrael and Judah ſhall be both gathered together under one head. Some time was ſpent in the laſt exerciſe about unity, and the excellency of the unity of the Churches; wherein we laboured to convince you that uniformity in judgement, and practice is not neceſſary for unity in the Churches, for unity of hearts. It is a falſe principle that runnes in the world, that all men muſt needs be brought to believe and doe the ſame thing or elſe there can be no peace. If we would have light let in to us, we muſt ſo priſe it as to be willing that in the diſcuſſion of truths there ſhould be ſome hazard of ſome differences in leſſer things. If a man have a houſe cloſed on every ſide with a thick brick-wall, and he is ſo deſirous to keepe his houſe ſafe and ſtronge, that he will rather all his dayes ſit in the darke, then be at the trouble to have a hole digged or a few bricks broken to let in any light, wee would accuſe that man of folly. It is true indeed, we muſt not be ſo deſirous of light as to break ſo much of the wall as to indanger the houſe, we muſt keepe that ſafe; but yet it is hard to let in light but there will be ſome bricks taken away, and there muſt be ſome trouble. A childe when he ſees the work-man with his tooles breaking the wall and making a deale of rubbiſh, hee thinks he is pulling down the houſe, but a wiſe man knows it is but a little trouble for the preſent to let in light that ſhall be for the beauty of the houſe afterward.
Unity in the Churches is lovely. But it muſt be under one head.
They ſhal be gathered together and appoint themſelves one head.
Agreement in errour is farre worſe then diviſion for the ſake of truth. Better to be divided from men that are erroneous, then to agree with them in the wayes of their arrour. A company gathered without the covenant of peace, without the obſervance of Gods law is a headleſſe multitude, ſaies Bernard, it hath much of Babylon, but little of Jeruſalem.
What is this Head?
I finde both the Jewes and divers of the …cyents, Theodoret, Cyrill and others, that would make this head to be Zerubbabel, and onelyonly to have reference to the returne of the people from their Babyloniſh captivity.
But this certainly cannot be upon theſe two reaſons, to name no more.
Firſt,Vbi ſive ſaedere pacis, ſive obſervantia legis, ſive diſciplina & regimine Acephala multitudo congregata fuerit, non est civitas ſed confuſis, Babylonem exe hibet, de Hieruſalem nihil habet. Becauſe both Iſrael and Judah are here to joyne together and to returne out of the land: there it was Judah and not the ten Tribes that were delivered from their captivity. Secondly, Compare this Scripture with others that are but a Comment upon it, and we ſhall finde that Zerubbabel cannot be meant, Ezeck. 34, and 37. (you may reade the Chapters at your leaſure) In thoſe Chapters wee have expreſſions ſuch as plainly appeares they are but Comments to this Text of Hoſea (for Ezekiel propheſied after Hoſea did:) and eſpecially in the 37. Chap. we have a propheſie of the union of all the Tribes together, Judah and Iſrael, and ver. 24. David my ſervant ſhall be King over them, and ver. 25. My ſervant David ſhall be their Prince for ever. That one head that they ſhall have when they come together ſhall be David. And ſo in Chap. 34. ver. 23. I will ſet one ſhepheard over them, and he ſhall feed them, even my ſervant David: and ver. 24, I the Lord will be their God and my ſervant David, not Zerubbabel, Now by David we are to underſtand Chriſt cleerly, for ſo in other palaces, as Eſay, 55. 3. I will give unto you the ſure mercies of David, they can onelyonly be meant of the ſure mercies of Chriſt, and ſo it is interpreted by S. Paul, Acts 13. 34. Therefore then we conclude certainly this is meant of Chriſt; Bern. Ser 5. de ded c. Eccles.and they ſhall appoint Chriſt to be their Head.
This is then the firſt great point that we have in this Text, a head-point of Divinity indeed, that JESUS CHRIST, is the head of the Church.
And ſecondly,1. 2. he ſhall be ſo appointed. We ſhall ſhew you what the meaning of that is when we come unto it.
JESUS CHRIST It is he that is the head for the Church,Chriſt the head of the Church. Obſer. The honor of the Church is in Chriſt their Head. and ſhal appear ſo hereafter further then now he doth. The Church is not a headleſſe multitude, it is a community of Saints that hath a glorious Head. That body cannot be contemptible that hath a Head ſo honourable. It is he that is the brightneſſe of the glory of his Father, in whom all fulneſſe dwelleth, yea, the fulneſſe of the Godhead bodily. It is he by whom all things conſiſts, that is the beginning of all things, he that is the head of Angels themſelves, Col. 2. 10. You are compleat in him which is the head of all principality & power.
The Head of Angels, how?
Firſt,How Chriſt the Head of Angels. becauſe the Angels are joyned together with the Church, and are part of the Church triumphant, and ſo Chriſt is their Head.
Secondly,1. 2. Yea the Angels have influence from him. That Grace which they have from God, which is beyond naturals; it is from Chriſt, for Chriſt is canalis gratiae, the channel of grace from God. Their eſtabliſhment in their condition it is from Chriſt, for it is not due to them in a natural way, yea the glor… they … with the Church, it is above that which is due to their naturals, and … from Chriſt.
2. H… the head of all men, 1 Cor. 11. 3. The head of every man is Chriſt.
The head of every man, how? What are all men in the world the body of Chriſt? if he be the head, then it ſeemes they are all the members.
No, though Chriſt be the head of Angels,2. How Chriſt the Head of every man. yet Angels are not ſaid to be members of him, yea in the ſame place of the Corinths, God is ſaid to be the Head of Chriſt, and yet Chriſt is not a member of God. So that he may be the head of every man, and yet every man not a member of Chriſt.
The head of every man in regard of that ſuperiority that Chriſt hath over every man, and ſome kinde of influence even from Chriſt commeth to every man; he inlightneth every man that comes into the world.
Thirdly,3. How Chriſt the Head of all things. Yea, hee that is the head of his people, of his Church, is the head of al things. Ephe. 1. 22. God hath given him to be head of all things to the Church. Mark it, it is a moſt admirable place, that Chriſt is the head of all things. But how? To the Church, for the ſake of the Church, as ayming at the good of the Church eſpecially. Sure it is the honour of the Church to have ſuch a head, that is thus the brighteneſſe of his Fathers glory, the head of Angels,2, The ſtrength of the Church in Chriſt their Head the head of every man, the head of all things for the good of his Church. And as their honour conſiſteth in it, ſo ſecondly it is their ſtrength.
Chriſt is the head of the Church in regard of the ſtrength that the Church hath by him. An oppreſſed multitude cannot help it ſelfe if they have no head, but if God ſhall pleaſe to give them ſtrength and a head, and that in a legall way, if they have hearts they may deliver themſelves from oppreſſion, this God hath done for us; if therefore God doth not vote us to miſery and ſlavery, if we be not a people given up of God to ruine, we may have help.
The Church is a communion of Saints oppreſſed here in the world, their ſtrength is in heaven, it is in their Head, that hath received all power to exerciſe for them, in him is their ſtrength, to him do they cleave, for him they bleſſe God even the Father, becauſe he is their ſtrength.
Thirdly, He is their head becauſe the Saints do hold all upon Chriſt, all that they have they hold in Capite, 3. The Church holds all on Chriſt.as the beſt tenure of all, the Tenure upon which the Saints hold all their comfort all their good in this world, it is in another way then other men hold it: other men have what they have through the bounty and patience of God; but the Saints hold all in Capite, in their head, in Chriſt, in the right they have in him.
Fourthly,4. Safety in Chriſt. Lutherus apud illus Satan eſt, ſed Chriſtus regnat & vivat. Their head, becauſe their ſafety is in him: though the Church, all the members be under water, yet all is ſafe when the head is above water, our head is in Heaven. It is a ſpeech of Luthers; He ſaith he was even as a Devil to them they did ſo accuſe him, but let Chriſt live and raign, Chriſt is above, the head is above water.
Fifthly, Their head in regard of his compaſſion to his Church and people.
The meaneſt member here below, if wronged, Chriſt is ſenſible of it.
When but the toe is trodden upon,5. Chriſt the Head hath compasſion of the members. the head cryes why doe you hurt me? Chriſt the head cryes, Saul, Saul, why perſecuteſt thou me? And obſerve, the meaner and poorer the Members of Chriſt are here in the Church, the more is Chriſt ſenſible of their ſorrowes and afflictions, and the more will he appeare for them, when he ſhall appear a head yet more gloriouſly then ever he hath done. For this that forenamed place Ezek. 34. from the 16. ver to the 26. is very notable. You ſhall finde there Chriſt is ſaid to be one ſhepheard to his people and a Prince to them; but mark what is promiſed, That he will binde up the broken, and bring back again that which was driven away, and ſtrengthen that which was ſick, but as for the fat of the flock and the ſtrong he well deſtroy them, and feed them with judgement; and he will judge between cattell and cattell, between the rams and the hee-goats, he will judge between the fat and the leane cattell; he will judge thoſe that thruſt with ſide & with ſhoulder, and puſh at the diſeaſed with their horns, untill they have ſcattered the ſheep abroad.
When Chriſt ſhall appeare, he will not ſhew ſuch reſpect to the jolly ſpirits of thoſe that were in the Church, to your brave, ſtout, jolly hearts, that would carry all before them with force; No, he will looke to the poor of the flocke, and thoſe that thruſt with the ſide, and puſhed with the hornes, and ſcattered the poor, and the leane; they ſhall be judged.
My brethren, have you not known times when ſtout-hearted and cruelhearted men have thruſt with the ſide, and puſhed with the horne, and ſcattered up and down in divers Countreys thouſands of the weake ones & tender conſcioned Chriſtians? VVell, but here is a promiſe, that Chriſt our head will come, and he ſhall be one ſhepheard, and he ſhall ſhew his tender affection toward the poor afflicted of the flocke, he ſhall take away from the land the evill beaſts, as you have it there in the 25. verſ. He is the head in regard of his compaſſion.
Sixthly,6. Chriſt the Head in regard of Guidance. Chriſt is their head in regard of guidance and direction. The body is to be moved and guided by the head: ſo all truths, all doctrines of Religion muſt hold on Chriſt; they hold on Chriſt in Capite, Coloſ. 2. 19. The Apoſtle rebuking worſhipping of Angels and other falſe opinions, he ſaith, that they did not hold of the head; All Doctrines in the Church therefore muſt hold of the head, and muſt not be obtruded upon the Church, but as they come from the head and hold there.
Seventhly,7. Chriſt the Head in regard of his Rule. And that principally, and which we muſt ſtick upon a while, which is intended here in the Text moſt of all. Chriſt is the head in regard of his rule, in regard of his government; and therefore he that is called one head here is called a Prince in thoſe two forenamed Chapters, Ezek 34 and 37. It would ſpend time needleſly to ſhew you in Scripture how Governours are called heads, that I ſuppoſe you are all acquainted with.
This therefore is the maine thing that we are now to open unto you, how Chriſt is the head of the Church in regard of his rule and government.
There are many things of concernment in this point.4. Things in church Government belonging to the Headship of Chriſt. I ſhall deſire to decline what poſſibly I may, all things that are controverſall, eſpecially with our brethren, & only ſpeak of what I think for the preſent you are fit to beare
Firſt then, There are four … eſpecially of the government of Chriſt in his Church, for which he is to be accounted the head.
Firſt, All Offices and Officers in the Church hold upon Chriſt and are from him as from the head.1. All offices hold on chriſt the Head As (you know) it is in a civill body, the Offices of a civill State holds of the King; holds upon him in a legall way, the power of the King being regular, it regulateth all power in all other Officers; that which is done, is done (you know) in the name of the King. So all the Officers & Offices in the Church, are in the name of Chriſt, they all hold on him.
Firſt,Three differences between civil Government and church Government. That there can be no officer nor offices in the Church, but ſuch as Chriſt himſelfe hath appointed, for they muſt hold of him, they muſt be by inſtitution. I beſeech you obſerve the difference between Officers in a Civill State, and Officers in a Church. A Civill State becauſe it directly reacheth but to the outward man, hath liberty to appoint what officers it pleaſe according to the rules of prudence and juſtice; to appoint more or leſſe according to the neceſſity of the Country & place.1. But it is not ſo in the Church, there we have no liberty to goe according to the rules of prudence meerly, to erect any office, becauſe we think it may make for the good and peace of the Church; I ſay, therefore to erect any new office that is not erected before in the Word, we have not that liberty, we cannot do it, we are too bold if we ſhall do it, for ſuch an office will not hold of the Head. In the State none can erect new Offices; new Courts, but the ſupreame power, the ſupreame Legiſlative power; So in the Church, none can erect new Offices, but onelyonly from the Head. In the Civill State God leaveth a great deale of liberty; there may be change of Officers, thoſe that are good now, perhaps they may ſeem not to be ſo fit afterwards, and thoſe that are in one Country may not be ſo fit for another. But the Officers of the Church they muſt be all the ſame in all places, where they can be had, and no more but thoſe that are appointed by Chriſt.
Again, further, the difference between the Civill State and Church State in their Offices and Officers is this:2. The Civill State may limit their officers as they think fit. They may chooſe one into an office, but he ſhall goe but ſo far, he ſhall have power but in ſo many things, this ſhall be the object of his power, when he is come hither, there he ſhall ſtop, though he that was before him had more power, yet he that comes after him may not have that power, the Civill State may limit that, if they ſee it fit. But now in the Church State it cannot be ſo. And upon this ground, becauſe they hold upon the Head.
Indeed the men that beare any office in the Church, are deſigned unto it by the Church, but they doe not hold of the Church, they hold of Chriſt the Head, therefore it is not in the power of the Church to limit them being in it, but they muſt go to the Word, for their office once taken upon them, (whether it be the office of Teachers or of Paſtors) they cannot then be limited by any power, but what the Word ſaith is the office of a Teacher or of a Paſtor, that they muſt doe; they cannot have the rule ſo propounded to them, as, You ſhall go but thus far, and you ſhall do ſo much of the office of a Teacher and no more, but when they are once … they are in without any limitation of the power of their office: it is onelyonly from Chriſt the Head.
Yea further, In a civill State there may be alteration, raiſing the dignity of the office,3. and making of it lower then before; but in the Church no ſuch thing, the officers of the Church are alwayes the ſame, no raiſing, no depreſſing, why? becauſe they hold upon the Head. Others depend upon mans prudence, but theſe are inſtitutions by Chriſt, and hold of the Head.
2.2. All Ordinances hold to Chriſt the Head. Chriſt is the Head in regard of rule, becauſe all Ordinances hold on Chriſt too, and all Lawes. I will put both together, Ordinances and Laws, and Inſtitutions do hold upon Chriſt the Head. It is not in the liberty of man to erect any new ſpirituall Ordinance in the Church, no nor to make Laws in the Church that are ſpiritual, that ſhall tend to the ſpirits of men, (according as I ſhall open it by and by.) No new Ordinance, no new Inſtitution can be in the Church. In the civil State there may be thouſands of new Inſtitutions.What the nature of an Inſtitution is. I call that an Inſtitution that hath an efficacy in it for the attaining of ſuch an end by vertue of the Inſtitution, not by vertue of any naturalneſſe that is in the thing. As for example to inſtance in Divine Inſtitutions. The Sacrament is an Inſtitution, and therefore is a virtue, a ſpirituall efficacy to be expected from that and by that, through the ſtrength of the Inſtitution more then it hath in it in any naturall way. So in preaching the Word, and Eccleſiaſtical cenſures, there is more to be expected, more efficacy to worke upon the ſoule, for the ſpiritual man, by virtue of the Inſtitution, then there is in the natural things that are done there.
So for Lawes. Chriſt makes a law in the Church, it being an inſtitution there is to be expected a ſpiritual efficacy and virtue to goe along together, with that thing that Chriſt commandeth, beyond what it had before it was commanded. Now then in rhis way no man in the world can make any Church inſtitution, no, nor Law for the Church, ſo as to appoint any thing, to have any ſpirituall efficacy by vertue of that inſtitution beyond what it hath in a natural way. We muſt take heed of being ſo bold, that when Chriſt hath made an inſtitution, an ordinance, and revealed it to us, for us to think we may imitate Chriſt and make another Ordinance, or another inſtitution like that, becauſe Chriſt hath done ſo, becauſe we finde ſuch a thing in the Word therefore we may do ſo too; No, this is too bold, this is to ſet our poſt by Gods poſt, for which the Lord did charge the people, Ezek. 43. 8. In Eſay 33. 22. it is ſaid, The Lord is our Judge, the Lord is our Law-giver, the Lord is our King in this thing. But yet you will ſay, how is that opened further? (for indeed it needeth opening) that there can be no new inſtitution, nor no new Law made in this ſenſe, but all muſt hold of Chriſt?
For the opening of that I ſhall afterward come to ſpeake more fully about the power of Governours and what their authority is, but thus much for the preſent.No man can make any new Inſtitution in the Church. VVe are to conſider that there are ſome things belonging to the Church (I beſeech you obſerve) that are common with all other ſocieties, … to them, that is natural and civill, and there … …wer of man may come in, there the … may order things. Thoſe things I ſay that belong to the Church, that yet are not ſo proper, but belong to other ſocieties too, there mans reaſon may come in. As for inſtance.
Firſt, A Church is a ſpiritual ſociety and community, they muſt meete together, and if they do meet they muſt meet in ſome place: This is common to all ſocieties in the world, if they will meet they muſt meet in a place. Yea Secondly, if they meet in a place; this place muſt be determined where it ſhall be. This alſo is common to all ſocieties.
Thirdly, This likewiſe is common to them with all other ſocieties, that what they do in that place muſt be done decently & in order, all things ought to be managed in an orderly decent way. As if there be many things to be done, one thing muſt be before another, one thing muſt not exclude another; if they come together, they muſt come together as befitting men in a decent way. Therefore that rule of the Apoſtle, Let all things be done decently and in order, it is not properly an inſtitution, it is nothing but the dictate of right reaſon, ſo that if we had never found ſuch a ſentence, ſuch a maxime in Scripture, as let all things be done decently and in order, it had beene a truth that we were bound in conſcience to.
Again, If men will come and meet together, it is natural and common to all ſocieties, that they ſhould be decent in their garments and otherwiſe.
But then you will ſay, When commeth it to an Inſtitution? I meane an Inſtitution that is forbidden, that none muſt meddle withall, that is proper to Chriſt.VVhat makes an inſtitution ſo as if man preſume to do it, it is unlawfull. Thus, when any man ſhall by virtue of any Law, any impoſition, put more into the thing then God, or then nature hath put into it, when they ſhall make their inſtitution to put any efficacy into it for the worſhip of God more then God hath, this we call ſinfull. As for inſtance
Suppoſe we ſhould inſtance onelyonly in garments. That all that meetes together in Chriſtian Aſſemblies, ſhould meet decently in decent garments, Miniſters and others,1. the light of nature tells us, and there may be law if men will be refractory to compell them unto it, to meet ſo as they may meet decently in regard of their garments. But now if it come thus far, that we leave natural decency, and ſuch or ſuch a garment ſhall be made decent for Gods worſhip becauſe it is appointed, whereas if it were not appointed it would not be decent at all. When I ſay all the decency doth not depend upon what God hath put into it, or what is natural to it, but depends meerly upon the inſtitution of man, for take away that inſtitution it would not be decent; as in ſome kinde of garments, put caſe men were left to their freedome, that there were no inſtitution, I put it to your Conſciences whether it would be decent to weare them: If it would not be decent, then it ſeems it is the inſtitution that puts all upon it; and now here we muſt take heed. This then puts more upon that creature then nature or the God of nature hath put upon it, then in way of common prudence (I ſay were it not for an inſtitution, that ſeemes to go further, that ſeemes to intrench upon an ordinance) would be done.2. Further, There is more put upon … then nature hath put into it, when there ſhall be expected by vertue of an inſtitution, ſome kinde of ſpiritual efficacy to worke upon the ſoul, then it comes to be ſinfull. As thu when that creature by virtue of the inſtitution, and appointment ſhall be made, and eſteemed, or accounted of more effectual to ſtirre up my mind, or to ſignifie ſuch a thing, as purity or holyneſſe, then another creature that hath as much in it naturally to ſignifie the ſame thing, and to ſtirre up my minde; this is to imitate Gods inſtitution, which is too much boldneſſe in any man. As, when God doth appoint a thing in his Church, a Ceremony or the like, he will take ſome thing that hath a reſemblance to put men in minde of ſuch a holy thing, that hath ſome kinde of Metaphor or likeneſſe in it. But when God hath taken this creature and ſeparated it from others, this creature muſt be expected to have more efficacy to ſignifie the thing to my ſoul, and to ſtiree up my ſoul to think of his holineſſe, then any creature in the world not ſo appointed, though other creatures have as much in them naturally to do it. This is Gods inſtitution. Now mans inſtitution, that cometh neere to Gods, where there is a ſetting our poſt by his poſt, is when man ſhal take one creature from thouſands of others, and all thoſe thouſands have as much in them naturally, and put into them by God, to put me in minde of holyneſſe, and to ſtirre up my heart; now this creature ſhall be ſeparated from the reſt, and by virtue of an inſtitution put upon it, there ſhall be expected more efficacy in this to ſtir up my mind, and to draw my heart nearer to God then other creatures that onelyonly do it in a natural way, here I ſay is intrenching upon that which belongeth to the government of Chriſt.
Therefore I beſeech you my brethren be not miſtaken in this, becauſe I know you are ordinarily led by that ſpeech of the Apoſtle, let all thinge be, done decently and in order. Underſtand it aright, It is true we muſt do ſo and it is a ſin, not to do things decently and in order, in the worſhip of God: but this doth not at all countenance any inſtitution of mans when it comes to be ſpiritual, to draw the heart nearer unto God, or God nearer unto the heart, by virtue of mans ſeparation of it from common uſe.
I might inſtance in other things, in places, That there ſhould be a convenient place for Gods worſhip, the light of nature will tell us: but when any man ſhall ſet one place aſide ſeparated from another, and ſhall make the worſhip of God to be better, and have more efficacy to draw men nearer unto God, or God nearer unto men, then another place that hath as much natural decency and fitneſs in it as that place hath; here it commeth to have the evil.2. VVhat comes from Chriſt the head, binds conſcience in another manner then mans laws can doe. By theſe few inſtances you may judge of all things, when they do come to be inſtitutions in Gods worſhip, and beyond the rule of the Apoſtle, Let all things be done decently and in order,
This is the ſecond thing of Chriſts government, that all Ordinances, all Lawes in the Church muſt hold on him the Head.
The third thing in Chriſts government in the Church is, that thoſe Laws that he makes for the ordering and government of his Church, do not onelyonly hold on him … ſuch a virtue and efficacy in them comming from the head, that they do binde the conſciences of men, becauſe they come from him that is the head of the Church, they do lay bonds upon conſciences, and that primarily in another way, and more efficaciouſly then any law of any man in the world can. Yea they lay ſuch a bond upon conſcience, that though a thing be commanded that hath no other reaſon for the command but meerly the will of Chriſt, and that we cannot ſee to what other good the thing doth tend, but meerly becauſe Chriſt will have it, yet we are bound to obey, yea and that in ſecret; Yea ſo farre as the rule goeth, wee are bound to do what is required by it, though wee ſhould ſuffer never ſo much prejudice to our ſelves. Here is the binding power of Chriſt in binding conſcience. But there is no law of man doth in this way bind conſcience, perhaps theſe things, with ſome others that are to be delivered may at the firſt naming of them ſeeme to be ſomewhat tickle points: yet I know there is a neceſſity, and a kinde of abſolute neceſſity to informe the conſciences of men in them, eſpecially in theſe times, and becauſe they fall ſo full here in my way I could not out of conſcience omit them: and yet ſtill if you diligently obſerve, I hope we ſhall carry on all ſo as to ſpeake modeſtly and yet ſafely and fully too. I ſay therefore, the lawes of men are different from the Lawes of Chriſt. It is a part of the head-ſhip of Chriſt to lay bonds upon the conſcience. But what will you ſay then to that Text of Scripture (I ſuppoſe it is in every one of your thoughts, and would be ready in every one of your mouthes if you were from the Aſſembly) Rom. 13. Let every ſoul be ſubject to the higher powers; for there is no power but of God. Whoſoever reſiſteth the power, reſiſteth the ordinance of God, and they that reſiſt, ſhall receive to themſelves damnation. Yea ver. 5. You muſt be ſubject not out of feare of wrath, but for conſcience ſake. Anſwer to that place. Rom. 13. brought to prove humane laws to binde conſcience.This Text ſeemes to imply that the lawes of men do binde the conſcience; And we finde it by experience how this is urged by many upon every thing, there is no kinde of inſtitution of man whatſoever (except we can apparently ſhew, it is contrary to the word of God) but they thinke by virtue of this Text the conſciences of men are bound; and ſo they flie upon men, that they are not men of conſcience, that they will not obey authority. In that they doe not ſubmit to authority, they ſin againſt their conſciences, &c. You ſhall have many men that will jeere at thoſe that are ſo conſcionable in Gods commands that ſeeme to be but little things (and in themſelves are little things) oh they dare not diſobey becauſe they are bound in conſcience, they will jeere at the ſcrupuloſity of their conſciences there. But when it comes to mans commands, then they muſt obey in the leaſt thing whatever it be, though in its own nature it be never ſo indifferent; yet they muſt obey for conſcience ſake.
I ſhall deſire as fully and as cleerly as I am able, to ſatisfie Conſciences in this very thing. To open therefore that Scripture unto you.
Firſt, you muſt obſerve, that every one is bound to be ſubject to the higher powers: (Mark) It is not to the Man firſt, but it is to the Power: Let every ſoule be ſubject to the higher power, where ever this power lyeth.
It is not to the will of a man that hath power, but it is to the power of that man.
Now the power, the authority is that, that man hath in a legall way. The firſt muſt be underſtood.
Secondly, We muſt conſider in what they muſt be ſubject: The laws of men are of three ſorts. Some perhaps command that which is ſimply unlawfull, that we all yeeld the Scripture doth not binde us to be ſubject, there we muſt obey God rather then man.
But ſecondly, there are other things that are commanded, that are lawfull, and they are of two ſorts. Either ſuch things as do tend by the rules of juſtice and prudence to the publique good, to the good of the Community of which we are members: and there we are bound to obey for Conſcience ſake.
But ſtill this not according to that obedience we owe to Chriſt our Head, this is ſecondarily, not primarily, becauſe commanded by man, but becauſe the rules of Juſtice and Prudence doth require this for the publique good, of which we are a community; and then becauſe there commeth a Law of Chriſt to us to walk and live according to the rules of Juſtice and prudence: ſo wee are bound for conſcience in thoſe things, but not primarily, and ſo they cannot be ſaid to bind conſcience, ſo as Chriſts Lawes do.
There are other things that are commanded by man (and that eſpecially concerns our queſtion) and theſe are ſuch things as indeed are neither here nor there for the common, for the publique good, the good of the community doth not at all depend upon them, and there is nothing in them but meerly the ſatisfaction of the wills of thoſe that are in authority above us.
Now here is the Queſtion, How far thoſe Laws bind men, and bind Conſcience? Indeed many poor Chriſtians that are conſcientious have been extreamly ſnared in theſe things.
To that I anſwer: That though ſuch things ſhould be commanded to be done, yet it they be not done.) ſo be it they be not omitted out of contempt, nor ſo as may bring ſcandall upon the authority that doth enjoyne them; and thoſe that doe omit them ſhall patiently and willingly ſubmit to what puniſhment the Law of the Land ſhall require) in ſuch things this mans conſcience ſhall not, nor need not bind him over to anſwer before God, that he hath ſinned againſt that rule, You will ſay, How do you prove that? How doth it appeare? For that muſt needs be made out.
I vvill make it appeare from the Text, from the nature of ſubjection that is required in the Text, and from Reaſon.
Firſt, this Text here in Rom, 13. giveth this as the ground why we are to be ſubject, Becauſe (ſaith the Text, ver. 4.) he is the miniſter of God for thy good. So that that which is the ſpeciall ground of our ſubjection, is, becauſe they that are in place are miniſters for our good. But here is then an abuſe of their power, if they will command what is not indeed tending to the good of the publique, but meerly the ſatisfaction of their own mindes.
But ſuppoſe it be an abuſe, the Text ſaith we muſt be ſubject.
… You muſt do the thing for conſcience … be ſubject, we muſt not reſiſt, but be ſubject: The words are, We muſt be ſubordinate for conſcience ſake, (ſo it may be tranſlated) Here is all that is required, that I muſt be ſubordinate and not reſiſt,foreign. that is, though there be a thing commanded by authority, though this authority ſhould be abuſed, yet I may not reſiſt, I muſt be ſubject. If then out of that reverent reſpect I have to authority, though I do not doe the thing,1. yet I doe not forbeare out of contempt: It is a thing exceedingly prejudiciall unto me, and it is not for the common good, but yet I am ſo carefull that authority ſhal not be deſpiſed that I will keep it ſecret.2, 3. I will not refuſe to do it, ſo as ſhall be aſcandall upon authority.
And yet further, if authority ſhall ſo far urge upon me as to inflict puniſhment becauſe I do not do it, I will patiently beare it. Now when theſe three things are done, here is that ſubordination to authority that the Apoſtle in that Scripture requires. And the reaſon why this of neceſſity muſt be granted, is, becauſe otherwiſe all the Chriſtian liberty that the Scripture ſo much ſpeakes of, may be utterly taken away in regard of the practice, that it is in the power of man wholly to deprive us of it.
This Scripture cannot be ſo underſtood, that all that liberty we have in all things in their own nature indifferent ſhould be ſo under the power of men, as that we for the practice, and for our conſcience too muſt be tyed that we cannot have liberty, no not in ſecret, certainly that is that which is againſt the judgement of all Orthodox Divines of the Reformed Churches.
But it may be ſaid, who ſhall be Judge whether things be tending to the publicke good yea or no?Every one muſt judge of his owne act, but yet at a two fold peril. will you take upon you to judge your ſelf?
To that the Anſwer is thus plainly, that indeed thoſe that are appointed by Law have the power to judge legally, and authoritatively to judge ſo as to bind others. But every man hath liberty ſo far as concerns his owne act to judge at his perill. And that a two-ſold perill,
Firſt at his perill,1. leſt he judging himſelf ſhould ſinne againſt God in this, that he ſhould judge that not good for the publique, which indeed is good; that he ſhould perhaps judge that to be of an indifferent nature that juſtice and prudence requireth of him: Here he miſ-judgeth at his perill, hee ſinneth againſt the Lord, againſt the rules of juſtice and prudence, and indangereth his own ſoul if he goe amiſſe in this.
Secondly,2. If he miſ-judge it is at his perill that comes by the Lawes of men, that he is in danger then to ſuffer what the Laws of men ſhall inflict upon him: And ſo ſubmitting this way, his conſcience may have ſome eaſe; and yet no gap open at all to liberty, or any diſturbance to any lawfull authority for all this. This is neceſſary for men to know that they may underſtand3. aright how to anſwer that queſtion about Lawes binding of conſcience. You heare it is the prerogative of Chriſt our Head, ſo to be our Law-giver, ſo as to lay bonds upon conſcience in ſuch a manner as no man can doe the like. That is the third.
Fourthly,4. Chriſt is the Head of the Church (in regard of ſome) even perſonally, ſo as to come and rule in the world in a glorious manner perſonally, and ſo they thinke this may be interpreted, that Chriſt ſhall be a head (how ſaid to be appointed, we ſhall ſpeake of when we come unto it) that he ſhall come perſonally, and rule and governe things even in this world.
As Chriſt in his own perſon did exerciſe his Prieſtly and Propheticall offices, ſo they thinke in his own perſon he ſhall exerciſe his Kingly power & office. Which opinion, becauſe the further diſcuſſion of it, I ſuppoſe generally you are not able to beare yet, therefore in modeſty I will forbeare, and though out of modeſty I ſhal for the preſent forbeare, yet out of conſcience I dare not altogether deny it, but ſo we will leave it, to ſee what trueth may be in this, we muſt expect to have light let in by degrees.
In theſe four things then we have the rule of Chriſt, three determined of, the fourth only propounded, which Chriſt in time will ſhew further light unto us in. Chriſt is then the Head.
Now from all this there followes three conſequences that are very uſefull.
1. Hence we learne that the ſeeking after the right government of Chriſt in his Church is not a light matter, it doth concern the Head-ſhip of Chriſt.
2.Not a light matter to ſeek after the right government of Chriſt. By what hath been ſaid we ſhal come to be inſtructed to know what is properly Antichriſtian and what not.
3. Wee ſhall come to have light how far the King may be ſaid to be head of the Church. Theſe things you will finde needfull for conſcience to be informed in, & I ſhal carry them on too I hope with modeſty, fulneſs, & ſafety,
Firſt,Quae pericula eccleſiam exceptura ſunt Chriſtum caput agnoſ centem tempora noſtra ſatis oſtend unt, quia Chriſtum totum praedicauius caput noſtrum Ana themati & omnis generis ſuppliciit ſubſecicimur, I ſay it followes from hence that it is not a light matter to ſeeke after the right government of Chriſt in his Church, it concerns a head-ſhip of Chriſt. The head-ſhip of Chriſt in a ſpeciall manner conſiſteth in that there are ſome other things in which it doth conſiſt, which perhaps may be ſpoken of hereafter, but here in this place eſpecially that.
Indeed in the primitive times there the greateſt contention was about the Doctrines of Religion, what Doctrines ſhould hold upon Chriſt and what not, and the people of God did there ſuffer moſt for contending about the doctrines that held upon Chriſt the Head, they would not receive a Doctrine but what held on Chriſt, and what was obrtuded upon them, not holding upon Chriſt the Head they did reject. And Luther upon this place hath this ſpeech, he tells us how much the Church in after time did ſuffer for this very thing, and ſaith, What kinde of dangers did inviron the Church, and do inviron it for acknowledging Chriſt to be the head, theſe our times doe ſufficiently teſtifie. And further, becauſe we preach Chriſt to be the whole head, therefore we are ſubject to Anathemas, and to all kinde of puniſhment. And in theſe latter times it is like that the great contention will be, rather about the head-ſhip of Chriſt in the point of his government then in the other, the other being ſo cleare unto us; and the ſufferings of the people of God will be ſo much the more grievous, becauſe that this is accounted ſuch a little thing, ſuch a poor buſineſſe: And further, becauſe this doth not ſeem to be altogether ſo clearely revealed in the Scripture, as other Doctrinall points that hold upon Chriſt the …ead. And Chriſt the rather hath ſo diſpoſed of things, that this ſhall not be ſo clearly revealed, becauſe he intended to ſuffer Antichriſt to riſe to his height: and it cannot be imagined that if the Doctrine of Chriſts government in his Church had beene clearly and demonſtratively laid down, ſo as there could have beene no gain-ſaying of it, I ſay it cannot be imagined how it is poſſible for Antichriſt to have riſen to that height that he hath; Chriſt becauſe hee intended to bring about many paſſages of his providence, and many great workes of his that way in ſuffering Antichriſt to ariſe; therefore he hath left this point ſo in the word as is ſubject to many doubts, and may occaſion many objections againſt it.
But the nearer the time comes for Antichriſt to fall, the more clearly this ſhall be revealed.
Secondly,2. By this that hath beene ſaid we may learne what to account Antichriſtianiſme, and what not: for there are many amongſt us that cry out againſt every thing that diſpleaſeth them, that it is Antichriſtianiſme, that it is Antichriſtianiſme, and yet underſtand but very little what Antichriſtianiſme is.
But by this that hath beene ſaid,What is to be accounted Antichriſtianiſme, what not. you muſt know that Antichriſtianiſme is not every errour: It is true in a large ſenſe Antichriſt is as much as againſt Chriſt, and ſo every ſin, every errour is againſt Chriſt, and in Antichriſtianiſme, if you take it ſo. But you are to know the Scripture ſpeakes of the Antichriſt, and of Antichriſtianiſme in a ſpeciall acceptation. What is that?
This my brethren is Antichriſtianiſme, that which ſhall oppoſe Chriſt as a Head, and ſet up another head-ſhip; here is the propriety of Antichriſt and Antichriſtianiſme; as in all thoſe foure things named before.
Firſt,1. VVhoſoever ſhall obtrude any Doctrine upon the Church to be believed, by their own authority, he is guilty of Antichriſtianiſme, not whoſoever ſhall preach or hold an error in the Church. But when any ſhall preſume to obtrude upon the Church, any Doctrine that holds upon humane authority, to be urged upon the authority of thoſe that do impoſe it, this I ſay is properly Antichriſtianiſme, for it doth oppoſe Chriſt in his head-ſhip.
Secondly,2. The intruſion of ſuch offices and officers in the Church as meerly belonging to the ſpirituall man, ſuch as are properly Church offices, that do not hold upon Chriſt the Head, but only hold upon them, this is Antichriſtianiſme.
Thirdly, The impoſing of any Ordinance, any new inſtitutions that are, as hath been opened,3. upon the Church, belongeth to Antichriſtianiſme.
Fourthly,4 The impoſing of lawes ſo to bind conſcience as the Lawes of Chriſt do, here is Antichriſtianiſme.
This is Antichriſtianiſme, and that not onelyonly becauſe theſe things are directly againſt the head-ſhip of Chriſt, but becauſe theſe things doe ſet up another head too; and ſo the word Antichriſt may ſignifie as well for one to be in ſtead of Chriſt (for ſo foreign, the Greeke ſignifieth, ſometime as well, for, as againſt as of his fulneſs we receive grace for grace, it is foreign, in the Greeke, grace for grace) ſo Antichriſt is one that ſhall ſet up h…mſelfe as head of the Church in ſtead of Chriſt, one that ſhall clayme unto himſelfe that head-ſhip that is proper to Jeſus Chriſt, and not to be communicated to any from Jeſus Chriſt. This is Antichriſtianiſme.
Now the Apoſtle faith that there were many Antichriſts in his time, and this myſtery of ungodlineſſe, of inquity did worke then; but now it comes to grow to a height in that great Antichriſt of Rome, (for you know) in theſe foure are the ſpeciall things wherein he is the Antichriſt; Becauſe hee obtrudes Doctrines, Articles of Faith upon the Church by his owne authority; He makes all Offices of the Church to hold on him; And appointeth Lawes, Ordinances and Inſtitutions likewiſe to hold on him; And claymeth the binding of Conſciences, ſo as is proper to Jeſus Chriſt.
And all thoſe that hold thus on Antichriſt, and are thus abettors of him in theſe things, theſe are guilty of this greatſinne of Antichriſtianiſme.
That for your right information about the ſin of Antichriſtianiſme.
The third conſequence.3 You ſay Chriſt is the Head, but you know the King is called the Head of the Church, in what ſenſe are we to underſtand that? Or how may we come to underſtand aright that Oath that is given, of Supremacie.
Theſe things (my brethren) are neceſſary for information of Conſcience, and the burthen lyes upon us to make out theſe things as cleare to you as we can, that you may go along with the more freedome of ſpirit and conſcience in your way, and yet give every one their right too.
You are to know that the Oath of Supremacy came into England thus: In the time of Popery, the Pope claymed unto himſelfe the Head-ſhip of the Church: He being excluded, then came in that Oath to acknowledge the King or Queene the Head of the Church. But now you muſt know, firſt, that this title, The Head of the Church, as it hath been attributed to the King, hath been much abuſed, and it hath given ſome advantage to our adverſaries, for the King is not the Head of the Church, neither as Chriſt is, nor as the Pope claymed it:
Not as Chriſt: Chriſt is the Head to governe unlimitedly. No limits or bounds are ſet to the Government of Chriſt, but only his owne minde, his owne will. It is not ſo with any Prince in the world, he is not ſo the Head to governe. But all Governours have a two-fold limit; They are limited by Lawes of God, they are limited by the Lawes of man too.
Neither is he the Head, as the Pope challengeth unto himſelfe, How is that? you will ſay. In the fore-named foure things, the Pope challengeth holding of doctrines, and holding of offices, and the like, upon him. Offices do not ſo hold upon any Governours, upon the King or others, as the Pope challengeth to hold upon him. How doth he challenge them to hold upon him? Thus, that all are in him virtually, and ſo to be derived from him to others. And indeed in a … part do many of our Prelates ſay that …: that is, that all the offices hold on …, and …o goe from them unto others: and hence it is they account all other Miniſters but their Curats, and they muſt not pray but as they will, and do nothing but what they will, Why? becauſe they are but them ſubſtitutes, as if all offices were virtually in them, and ſo came from them unto others; whereas every office in the Church, even the meaneſt, holds upon Chriſt the Head.
Now it is true, in the civill State in ſome ſenſe it may he ſaid that the officers of the Common-wealth are in a kinde virtually in the King, he being the ſupreame, but you muſt not thinke that all are thus virtually in him in Church affaires, for if they were virtually in him, then he could himſelf diſpence thoſe things that others by virtue of their office, can but that he cannot, as to give the Sacrament and the like.
But how is he the head then, or in what ſenſe may we quiet our Conſciences in acknowledging the King to be the head of the Church?
OnelyOnly thus he is ſaid to be the head, becauſe he is the ſupreame to govern in a civill way, not onelyonly the Civill State, but even affaires that belong to the Church too. We doe not deny the power of Princes even in affaires that belong to the Church. And becauſe he is the ſupreame in that civill power, to governe in a civill way by civill Laws, ſo as to ſee Chriſt not diſhonoured, ſo as to keepe out Idolatry, to protect the Church, to puniſh enormities that are there, to defend it from enemies. In that ſenſe he is ſaid to be the head, but that title of ſupreame Governor being underſtood in a civil way is more proper.That the King hath power in Church affairs, and how. To make that a little out unto you; that there is ſome ſupremacy in this, not onelyonly in the civill State but in Church affaires: For wee muſt not exclude the King quite out of all Church affaires, as ſome would do, no we doe not; but though we would informe your conſciences aright, yet wee would not by any meanes take away any lawfull power God hath put into him. Now that he hath power even in Church affaires, there are many reaſons that fully move me to be perſwaded in it.
The firſt that I ſhall name, I think it will leaſt prevail (though it be the moſt ordinary) with them that make moſt doubt of it, therefore I will not ſtand upon it, only name it. We know that all along among the Jews in the time of the Old Teſtament, the Governours there, and Kings and Princes had power in affaires that belong to the Church as well as to the State.
But this I ſay I doe not think to be the greateſt ſtrength in this point, eſpecially to p…ſwade them that make any ſcruple of it, they will us that the power there was but Tipicall and the like, and ſobindeth not now.
There are therefore other reaſons that perſwade the ſame thing.
The firſt is this, becauſe I finde that in the Prophets,1. where wee have a Propheſie of the ſtate of the Church in the times of the Goſpel. God doth promiſe that he will make Kings to be their nurſing fathers, and Queens to be their nurſing mothers. Now if they be to be nurſing fathers of the Church, ſurely they muſt have ſome influence by their power into it.
Secondly,2. That place in Rom. 13. ſpealtes indifferently and faith, he is the Miniſter for thy good. It doth not ſay for thi…; good or that good, … this civill good or Eccleſiaſtical good, but he is the Miniſter for thy good, for all good unto thee ſo farre as his power can reach.
It is a hard thing you know (if men will put us unto it) to ſhew in the New Teſtament the power that Kings had, becauſe there was then no King but Heathens,3. yet ſaith he, they are Miniſters for thy good, and ſpeakes to Chriſtians.
But thirdly, and that which yet may ſeeme to have more in it, I finde this in the New Teſtament that Saint Paul when he was accuſed by his brethren in matters of Religion, hee did appeal unto Caeſar. Act. 25. 9. who was a Heathen Magiſtrate, his accuſation was in matters of Religion, in queſtions about their Law, and about one JESUS that was dead, whom Paul affirmed to be alive.
And yet in his anſwer to thoſe things he appealeth unto Caeſar, therefore there is ſomewhat that Caeſar hath to doe in over-looking of the affaires of the Church, that concerns the wayes of Religion.
But you will ſay, How can he be a competent Judge? Can Caeſar a Heathen be a competent Judge in matters of Religion? Is it poſſible? Or ſuppoſe that a Governour be wicked, can he be a competent Judge in matters of Religion?
I anſwer, the wickedneſſe of a Governour, though he be a Heathen, yet loſeth not his power, he hath ſtill a true and a lawfull power; yea he hath ſome overſight of things that concerne Church affaires.
How can that be?Queſt.
Chriſtianity gives not the authority,Anſ. but enables to execute that authority, a Heathen Magiſtrate hath authority, it is his duty to ſee that Chriſtians be not wronged, and if he doth not it is his ſin, but if he becomes a Chriſtian, he is the better able to do what he ought, but this puts not the power into him.
But if a man be wicked,Queſt. and underſtands not the things of the Church, how can he be a judge?
Thus,Anſ. though the King be not a competent judge of the Principles upon which the Church goes, whether right or no, he hath not skill to do that being ſuch a one: yet he may have ability to judge betweene man and man, whether one to the other doth wrong yea or no, and that in matters of Religion. As thus; though he doth not think the Principles upon which they go to be right, yet he can judge whether according to thoſe Principl… they doe right one to another, whether according to their Principles, they doe not wrong one the other. And this is a great matter to be able to judge and to puniſh with civill puniſhment when any of the Church wrongs his brother againſt the Principles that himſelfe doth profeſſe.
As for example, though he be not a Phyſitian, he doth not underſtand the difference between the poyſon and a wholeſome Medicine, yet when things are brought before him, he may be a competent judge, by evidence ſo as to condemne a Phyſitian that hath poyſoned a man inſtead of giving of him wholſome Phyſick.
And that objection againſt his competency in judging in the affairs of the Church hath no more power then if it ſhould have been objected that hee muſt not judge upon a Phyſitian, whether he hath poyſoned a man or no, becauſe he himſelf is not a Phyſitian. Thus wee have done with theſe three conſequents that follow upon the opening of the headſhip of Chriſt in point of his government. And now we ſee more clearly how Chriſt is head & none but Chriſt, & what glory we are to give to Chriſt as the head of the Church.
There is one thing more belongs to the head-ſhip of Chriſt which muſt not be paſſed by, though it be not ſo fully aymed at in the text as what hath already been ſaid, and that is the influence of ſpiritual life, that comes unto the Church by Chriſt the head, as the animall ſpirits come from the head to the members. And this is the very reaſon, firſt, why grace in the Saints is of ſuch a beautifull and glorious nature as it is, becauſe it comes from Chriſt the head.The excellency of grace in the Saints above what was in Ada…. Secondly, This is the reaſon of that power and efficacy that there is of grace in the Saints, becauſe it comes from Chriſt the head. Thirdly, this is alſo the reaſon why grace in the Saints is of ſuch an everlaſting nature, and that beyond that of Adam. It hath more beauty then the grace Adam had, and it hath more power and efficacy then the grace Adam had, and it is of a more everlaſting nature then that was, upon this ground, becauſe the grace of the Saints holdeth upon Chriſt the head, & hath an influence from Chriſt, God-man in a ſpeciall and peculiar way, ſuch an influence as Adam had not. This is the excellency of grace in the Saints.
And to conclude this point of the Head-ſhip of Chriſt. The rather hath God the Father thus advanced Chriſt to be the Head, becauſe he was willing to ſtoop ſo low, to be as a worme under foot, for ſo he ſaith of himſelf, Pſal. 22. 6. I am a worme, and no man. Chriſt was low in his own eyes, and ſubmitted himſelf to ſuch a condition, and now behold the Father hath advanced him, for ſo it is ſaid, Epheſ. 1. 22. God hath made him head over all things, hath made him head over principalities, and powers, and dominions, over Angels, and over all men and all things in the Church, hath advanced him to this high and glorious dignity, we ſee ſomewhat of it now, and we ſhall ſee more gloriouſly the head-ſhip of Chriſt hereafter.
In this God the Father doth ſhew that as he hath dealt with his Sonne, ſo he is willing to deale with the Members of his Son, in a proportion. His Son that was willing to be ſo low and under foot, is now advanced to ſuch a high glory that all muſt ſtoop, and yeeld, and ſubmit unto him.
Let us be willing to lye low, and though it be under foot, to be troden upon by the wicked and ungodly of the world; though we cannot expect to be advanced to be head, yet we may expect to be advanced to glory & dignity.
You know what God ſaid to Saul, 1 Sam. 15. When thou wert little in thine own eyes then I made thee King.
The leſſe any of us are in our own eyes, the more are we like to be advanced by God, for God wlll obſerve a proportion between his dealings with Chriſt the head, and his dealings with all his Members.