as have the rule over you is given under the notion of such as had spoken to them the word of God But then having put them in remembrance of them he afterwards speaks directly Obey them that have the rule over you c. intimating that Christian education gives an unquestionable right to Christian obedience Nay in those very Doctrines which the primitive Prophets for the present taught they were censurable by the rest of their fellows until this higher authority had confirmed it All which in the Epistle to the Corinthians may be further understood where S. Paul makes use of his Apostolical authority in ordering those of that rank how to make use of those many gifts they had received unto edification for they it seems being proud of their manifold dispensations had made the God of peace to be the Author of confusion which caused him to fall upon that objurgation What came the word of God out from you or came it unto you only that is received you not the word from us why then should ye not be obedient to us as well as other Churches to whom we have preached it also he therefore says that the Spirits of the Prophets are subject to the Prophets that is â—hey are for the present ensurable by their present auditors who may be gifted as well as themselves And for conclusion of all and to keep unity and make God the Author of peace and not of confusion he disclaims any private mans gift to be able to disanul his authority and therefore further says If any man think himself to be a Prophet or spiritual let him acknowledge that the things I now write unto you are the Commandments of the Lord that is let him confess my Apostolical authority from Christ received whereby I have power to order the Churches affairs or else he doth but think himself a Prophet or spiritual when indeed he is but puft up by his own fleshly minde of vain glory and ambition And this subjection of inferior Prophets or Teachers under the Gospel unto the chief Prophet or Head of the Church is doubtless to succeed and be continued upon the same ground it was formerly given to Moses and accordingly that prophesie of Moses is interpreted by S. Peter and S. Stephen where Moses tells of this obedience to be given to this succeeding great Prophet by all Persons saying as from God Whosoever will not hearken unto my words which he shall speak in my name I will require it of him and that Prophet which shall presume to speak a word in my name which I have not commanded him to speak or that shall speak in the name of other Gods even that Prophet shall surely dye And as this jurisdiction in matters of Doctrine is interpreted by some to be given our Saviour in regard of his Prophetical Office to doth Nathaniel the true Israelite make these Prophesies of our Saviour made by Moses to allude and be appliable to him as King of Israel or head of the Church From all which subordination in the Spirit of Teaching or Prophesie appearing to be continually necessary it must follow that since Christ himself must remain in heaven until the restitution of all things that this power must for truth and peace sake rest in these his chief Deputies that arâ— anointed with this power from him that was that great Prophet and so a Prophet of Prophets as well as King of Kings And therefore we may observe that Christ being not able in his own person to perform and supply all that measure of preaching and instruction which should be continually necessary for the edification of his Church and it being again necessary that there should be for order-sake certain persons more eminently entrusted herein it is the reason why as the Prophet Isaiah sets him down in the first or chief place Anointed to preach and to have Gods Spirit put upon him and his words put into his mouth meaning that the Spiâ—it should not be given him by measure so for perpetuating this necessary office and high trust God there promiseth to Christ a particular seed to that purpose My words shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth even for ever Of the Kings right by office to be of this adopted seed we shall anon alledge the parable of Solomon to that effect as we may instance his example by being Preacher as well as King For we are to conceive it to be no otherwise with the Prophets and Teachers under the Gospel then formerly under the Law where if any would take a prediction upon him if he could not bring a present miracle or Sign sufficient to win belief he was censurable by the event it self But if any undertook to direct in matter of Doctrine the Law it self was still to be judge of the goodness thereof and he taken but as a private man unable to overthrow the authorized sense thereof without he brought attestation of Divine Authority higher then that whereby it was founded For to tempt the people to Idolatry or Service of other gods was amongst them made Capital as before rehearsed And so no doubt under the Gospel in the Primitive Church although there were not standing Schools and Orders of Priests and Prophets as amongst the Jews yet was the tryal of that spirit they pretended unto referred to the examination of the like extraordinary spirit in others even as all other of their illuminations and doctrines were for confirmation censurable according to those Principles of Christianity which the Apostles the then Heads of Churches had from our Saviour received and so had again as Master-builders set down for the peoples edification against which although an Angel from heaven should teach they were to be accursed But because these Precepts and Doctrines of our Saviour were neither so numerous nor by him so exactly set down as the Law of Moses but left in trust to the Heads and Guides of his Kingdom the Church it therefore came to pass that the inferiour members of the Church should be much more subject then formerly to these their Teachers directions even because they were not elsewhere to be learnt Nor should it seem strange to any that the power of these Functions formerly clipt away from Monarchy should thus under the Gospel be restored by vertue of deputation from that Supreme Head of the Christian Church The first born of every creature and the first born amongst many brethren since they were anciently annexed by God unto the Prerogative of Birth-right and so seated Paterno Jure in the Master of the family as in order to enable him in his sole Government and Authority for so we read of Enoch and Jacob prophesying and of Abraham and other the Patriarchs sacrificing But when the numerousness of the Church did require
observe this Monarchical administration so much owned by God as to declare the absence thereof as the fittest and surest token of his dereliction and punishment of a people that had been first false to himself and were now repudiated by him as may appear in that other Prophesie For the Children of Israel shall abide many dayes without a King and without a Prince without a Sacrifice and without an Image and without an Ephod and without Teraphim And by the last words we may observe by the way not onely a depravation in religion and Church order to follow this no King in Israel by making use of Teraphim in the Ephod instead of Urim as the man Michah did but this disorder should increase till that remaining Priesthood who by their consistorial parity were as the Teraphims in this Ephod should be taken away also For this use of Teraphim amongst Israelites was to bee looked upon but as a shift in Jeroboam who wanting that order of Aaron and his Sons made use of the meanest of the people but in the Christian Church and when Christ typified in David shall be their King then also shall those several Kings under him maintain and settle order amongst the Priesthood and in religion it self as David also did Now concerning that separate jurisdiction which some Church-men would claim under colour of dividing our duties into religious and civil it cannot I conceive but plainly appear that notwithstanding sacred pretence this division is but of humane invention being not to be found in the Scripture and as it is for the most part made of no other use but to make division and discord by abating our obedience to the Magistrate under colour of giving it to God so are men not at agreement in stating thereof For while some think that whatever the Magistrate commands it but of civil obedience and so lyable to temporal reward and punishment onely and again what is of Gods command that is expresly set down in Scripture is to be only obeyed out of conscience of divine authority and then leaving men to private judgement what precepts are thence deduceable or when the Magistrates commands be such they must consequently leave them no certain rule whereby either to preserve duty or unity As also those other sort do who distinguishing men in their several relations by them phancied say that in whatever we do as subjects and men linked in Society the same is of civil cognizance and duty but in whatever we act as Christians we are to be guided by precept from God alone In which doing also being neither able to bring from Scripture all things that concern Gods outward worship and finding many precepts of Ethical Political and Oeconomical nature and which do concern our duty and good even as men although we had not been Christians they must needs fall themselves and drive others by these doubtfull precepts from giving any right obedience at all instead of directing them therein For although as to some intents men may be usefully considered in these different relations yet when the same person is now both a man and a Christian such distinctions as should â—imply a possibility of personal devision again so as for the same Christian to act as a man in any thing without being a Christian must besides absurdity bring upon us the many inconveniences of rebellion and civil war And therefore although in our being Christian we lose not the reality of manhood more then in being rational creatures or men we lose the properties of sensitive Creatures yet inasmuch as being rational Creatures and so having a greater and surer light to direct our actions all that we do answerable to other meer sensitives is therefore now to be attributed to us in the capacity of men as of the nobler and higher relation Even so also it fareth with us after and while we are Christians namely that all those actions in which in execution and direction I mean so far as is humane we resemble other meer natural men onely yet these things being by us now acted under the inseparable relation of Christians are although not of express litteral divine precept yet if done in obedience to lawful authority a Christian duty or if acted against it a Christian fault And it will follow that what was in us as men before but moral vertue or vice is now righteousness or sin even to the degree of an idle word And so again considering us as subjects those things that are onely by the light of nature investigable as civil duties when they come to be enforced by a Superiour having his power and office from God have the obligations of religious actions as being part of our obedience to that God who said them to be in that respect Gods also and children of the most high Therefore when God sometimes commands what would concern us and be our benefit as men although we had not been Christians as indeed if we had reason enough all precepts for outward direction would appear such or when again many things appertaining to our religion it self and our outward worship therein are by the Churches authority enjoyned whether the same be found in Scripture or no they are both of them to be held as religious dutyes to us and we being not able while we are Christians to act in any other personal capacity must be obedient and subject as in and to the Lord that is till something be enjoyned to overthorw Christianity we as Christians must obey in all things and it is as sinful to disobey Supream authority in the payment of taxes as in the observation of the Sabboth For God not now giving particular precepts as unto the Iewes but leaving us herein to the direction of the higher power ordained for that purpose of him we are to be obedient to our Masters in the flesh as unto Christ and willingly to do them service as unto the Lord and not as men That is we are now always to obey him as Christs Minister and head of our particular Church and not left at liberty to obey as in a religious tye no farther then we please For the actions and precepts of each State Kingdom are upon their conversion to Christianity to be called and reputed the actings of such or such a Church and not of such or such a State the name and notion of Church including that of State even as in the particular members whereof it is compounded the notion of man is involved in that of Christian. So that now as the entire trust power of Vniversal headship of the Catholike Church is unto Christ resigned and he thereupon to be obeyed as under a religious tye in all causes whatsoever by all such as acknowledge themselves Christians although they seem of never so civil a nature even so his supream deputy in each Christian Church or Kingdome being entirely entrusted like him from whom his power is derived is
should through subtilty be beguiled as the Serpent beguiled Eve from the simplicity that was in Christ. That is least as Eve in a desire and presumption of farther knowledg was by the Serpent tempted to disobey God so they by listening to such superstructures as were taught by others might be drawn to neglect those Fundamentall directions which he as their Master-builder had laid and wherewith he had espoused them to Christ and so suffer themselves to be brought into bondage by relying on the wisdomes of such false Apostles and deceitfull workers as transforming themselves into the Apostles of Christ would under colour of Mission and authority immediately received from God be directing men in their Christian Morall duties contrary or above the direction of their own generall and authorized head who must now be in danger to be accounted as a fool in comparison of these transformed Angels of light and Ministers of righteousness To warn us against which seduction and to shew that the interpretation of Divine rules and precepts were by God and Christ now referred to that person who was next representing them it is observable that whensoever Christ is urged with the text of the Law or when himself is expounding it he always makes the sense thereof other then was formerly received releasing it to the generall law of reason or morality and not tying himself to the Letter as it was particularly morall to the Jews as by making Murther and Adultery to be inward and releasing by his Power sometimes the outward acts as by dispencing with that strict precept of the Sabbath and other instances may appear These precepts binding the Jews as Divinely Morall but Christians no farther then as rationally or politically so And St Paul having thus largely in the fore-recited and in the next Chapter spoken to the Colossians of our participation of God through â—hrist and of Christ through Christian obedience in this precept of love he then particularly instances how this love is to be outwardly stated and made perfect by obedience to rightfull Superiours in Christ naming such Masters in the flesh as were then Christians and saying Whatever yee doe doe it heartily as to the Lord And not unto men Knowing that of the Lord ye shall receive the reward of his inheritance for we serve the Lord Christ that is we serve him by these in his stead But he that doth wrong that is disobeys or serves him according to his own will which must cause wrong shall receive for the wrong which he hath done and there is no respect of persons Clergy and Laâ—ety high and low are made culpable by disobedience And in the next Epistle being the first to the Thessalonians having set down some particular commands for them to follow saying Yee know what Commandments we gave you by the Lord Jesus he after adds He that despiseth despiseth not man but God who hath also given to us his holy spirit meaning this authority which he might be bold in as the Apostle of Christ. And this he doth as presuming them inwardly guided and instructed from God himself in the generall precept of love saying but as touching brotherly Love ye need not that I write unto you for your selves are taught of God to love one another Meaning that this precept onely is of immediate Divine direction and injunction being able if rightly performed to estate us innocent according as he noted in his former prayer for them saying The Lord make you to increase and abound in love one towards another and towards all men even as we doe towards you to the end he may establish your hearts unblamable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints At which time it will be found that Charity shall cover the multitude of sins or make us innocent And so far would he have them seek Peace the fruit of this love That they should study to be quiet and to doe their own business not taking upon them to censure the actions of others especially of those that are their Superiors And the means to accomplish and perfect this he after sets down We beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake That is count them directors of your love so far as it is operative and be at Peace among your selves Which is the same with the precept of study to be quiet Because being obedient to them we shall be at peace with one another but if we follow and beleeve them not in the manner how Christ is to be served and this our love to be exercised outwardly as well as we have already believed that these things are to be inwardly embraced it will follow that our private Will-worships to him and private apprehensions of love to our Brother will by their Crossings and thwartings one upon another prove to be their mutuall subversion and upon occasion of division and discontent hereabouts rankor and malice will break in to the reall overthrow of both true Faith and Charity It being impossible that any voluntary particular act of my love to any Neighbor can be so great and extensive as that more generall good to all which obedience must produce Whereupon follow directions both to Superiors and others for effecting it Warn them that are unruly comfort the feeble minded support the weak be patient towards all men that is see that no man render evill for evill unto any man or take upon him to avenge his own wrong but ever follow that which is good both among your selves and to all men That is let your Obedience be continuall that your Charity may be Universall For if you should be so unruly as to raise Civill commotions and quarrels upon the score of your own particular enmity and revenge how would this confused return of evil for evil by the severall Members of a Kingdom one against another dissolve all bonds of Peace and Charity whilst every man should be both persecuting and persecuted Whereas by a joynt submission and acknowledgment of them that are over them in the Lord and acquiescence to them in their publick Charge and Trust all rankor will cease and generall Amity be preserved And these two fundamentall precepts of Faith and Love wrought by God in the Thessalonians he again mentions in his second Epistle to them as he had done in his former Epistle for as there he thanks God alwayes for them in his prayers remembring without ceasing their work of faith and labor of love So here he saith We are bound to thank God always for you Brethren as it is meet because that your faith groweth exceedingly and the Charity of every one of you all towards each other aboundeth So that we our selâ—es glory for you in the Church
Antichrists or the petty insurrection of people and subjects which began even in the Apostles time towards the effecting the mysterie of iniquity according to the popular vain philosophy of the Greeks and Romans Yet because these claiming right in their names only and from Philosophical principles did come far short of the mischiefs and contrivances herein wrought by the Antichrist called therefore the man of sin we will begin with his particular discription first He opposeth and exalteth himself above all that is called God or is worshipped that is sets himself above Kings and Monarchs so that he as God sitteth in the Temple of God shewing himself that he is God that is under pretence of being God of the Temple or whole Church he hath so far insinuated under colour of Gods own right here that he should reign over orher Gods as a very God indeed The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying aswel pro as contra or such an one as may seem for Christ whilst really against him And that the person here set down under the notion of God should intend Christian Monarchy as the only anointed person under Christ may be presumed for that the appellation of God is only properly applyed to the Ruler of the people in the singular number denoting there can be but one God in each Church ruling at once And whensoever we shall find this notion of God applyed to any other as to the High Priest it is because they had part of this unction of power as heretofore noted And in regard thereof we may see reason why the notion of Gods should be then put in the plural number and also before that of the Ruler that is because the first standing power of judicature and Government was put in the Tribe of Levi whose plurality in jurisdiction and power over the people made the same proper And therefore that Precept of Moses Thou shalt not revile the gods nor curse the ruler of thy people is to be applied and interpreted as relating to the same persons by him designed for their judgement and Government namely The Priests and the Levites set down in the plural number also whereas The Judge that shall be in those days as their succeeding Ruler is set down in the singular number In this sense we may also conceive Moses giving the name of Gods to present ordinary Judges even because their respect might not be more called into question then the others By that means putting upon the more uncomely parts the more abundant honor and not preposterously preferring ordinary Judges as such before him that was single in Authority and the supreme Ruler of the people So that Moses having for honor-sake given this appellation of Gods to those that were at that time indeed so because they had their power immediately from him and had none but him above them he could not without tautology have after put the name of God in the place of Ruler And he might besides by placing this Ruler or King last have the like respect towards his singular honor above them as David gave to God when he stiled him a great King above all Gods Upon all which considerations we may finde reason why St. Paul as before noted should now under the Gospel apply that former admonition of Moses unto the Ruler of the people onely as knowing that there is but one now in each place that is to have this appellation Whose opposition as it was no doubt foreseen to come to pass by Saint Paul so he saith he had told somewhat of it to these Thessalonians while he was with them assuring them that he should be revealed in his time Farther telling them that the mystery of iniquity did already work meaning under those popular claims of liberty which in some particulars it may be having concern in some places and persons where St. Paul had to do made him forbare to put it into writing But the government of the Roman Emperor did yet let and would let until he be taken out of the away that is until that Monarchy be overthrown these workings for Aristocracies and Democracies can take no effect for they as so many several insects were to be ingendred out of the corruption of this great body But as the Emperors power should decrease then shall that wicked one be revealed that is shall appear rising up in glory in his place and shall put all the Arguments of the many Antichrists into method adding unto them more of his own In which course he shall prevail and continue until he shall be consumed by the spirit of the Lords mouth and destroyed by the brightness of his coming That is after his revelation and full height he shall consume and waste by evidence of Arguments drawn from Scripture and other illuminations proceeding from the spirit of truth which was promised from the Lords own mouth to be sent for a comfort and guide to his Deputies in the Church and shall at last be destroyed by that eminence of Majesty and power which shall be manifest when the great King himself at his second coming shall be revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. That is when such Christians as will not obey Christs power revealed in the Gospel shall be equally punished with such as know not God at all So that we may hence probably gather that this grand enemy shall not quite be destroyed till the last day that honor being reserved for Christ himself although we finde him to have been daily declining by the revelation of greater truth and light in the Church And that Antichristianism consists in breach of publike Charity or in the opposition and overthrow of the prosperity of the Church may appear farther by that his Character the son of perdition For God having appointed the glory of this Church to arise by means of kingship he that shall hinder this will prove the son of perdition by that destruction which his opposition must bring This increase and splendor of this Christian Church to succeed in place of the former is under the Jewish figure notably described by the Prophet Joel Where also under the name of Iehoshaphat or the Lord will judge twice repeated the kingdom of God to come is apparently set forth as to follow that glorious increase of the Gentile Church which these his mighty ones shal bring to the valley of Iehoshaphat or into the Church Where by means of these Saviors God will sit to judge all the heathen round about it that is all those that remain the Churches enemies By means of which glorious deliveries it follows that not onely Gods power and terror shall light on the rest of the world but the Church it self should know him to be the Lord their God dwelling in Sion his holy mountain At which