some according to the original word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correcting disorders and Ordaining Ministers both which plainly argue Episcopal authority for no single Presbyter was ever allowed even by our Antiepiscopal men to manage such a power Now as according to the Apostles word Heb. 7.7 the less is blessed of the better so must the correction of what is amiss and the power of conferring an Ecclesiastical office upon any be in a Superiour also I know well what is usually objected here viz. That Titus was an Evangelist that is say some an Assistant to the Apostle in his peregrinations among the Churches and therefore was endowed with an extraordinary power insomuch that his office was not capable of a Succession My answer hereto is this It is granted that Titus for some time removed from place to place with the Apostle as the exigency of his work required one while at Jerusalem another while at Crete from thence to Nicopolis he is ordered by the Apostle to come unto him after that he is sent to Corinth from whence he is expected at Treas and met with Paul in Macedonia whence he is sent again to Corinth c. as some have traced him in his several Stages Yet nevertheless though he was such a temporary Itinerant with the Apostle and if they will needs have it so though he executed the office of an Evangelist in so doing It followeth not that his first Commission for Crete was thereby revoked But that he did the office of an Evangelist while he attended the Apostle may be granted as he did while he was resident in Crete that is by labouring in the Word and Doctrine For after all that can be said other Evangelist Titus never was nor can he ever be proved to be Add hereunto Neither can it be found that ever Titus had such a peculiar charge given unto him in any of those places where he either accompanied the Apostle or was employed by him as he had in Crete For was he ever appointed to such a work either in Jerusalem or in Corinth or in Macedonia or in Dalmatia or in any place else besides Crete Surely it cannot be imagined but that these places might need the care and vigilancy of a Titus as well as that to which he was consign'd If therefore such an office of Government fixed upon one person in one place over a numerous Clergie was for the advancement of the Gospel of such nacessity in the dayes of the Apostles who were not at all wanting in the discharge of their duty without all contradiction it is at least as necessary now unless we will say that the care of the Churches well-fare was confin'd unto those Primitive Times and not to be extended to after-ages All which considered It is more then probable that the Apostle did devolve a power upon Titus not of an Evangelist in the late upstart sense but that which is indeed Episcopal superiour to that of an ordinary Presbyter and not onely so but that this was to be a president for the Government of the Churches to the end of the world Especially when we look upon the reason which the Apostle annexeth to the seventh verse in these words For a Bishop must be blameless c. Which for my part I conceive to be the ground of the Apostles own act in leaving Titus at Crete for the ends and purposes there premised knowing him to be a fit instrument for such a weighty employment and not at all to shew the qualification of the persons whom he should ordain as it hath been commonly understood Such qualification the Apostle had described in the sixth verse saying If any be blameless that is as a late Writer glosseth upon it approved by the testimony of the Church to be under no scandalous sin The husband of one wife that is One who lives not with a second wife after putting away the first Having faithful children that is such if he have any as have all received the Faith For if he bring not up his own children to be Christian what hope is there that he will be fit to convert others Not accused of riot or unruly that is who live temperately and regularly Meaning that Titus should not ordain any but those that are thus qualified in respect of their own vertuous living the Christian education of their children But now if he should again in the seventh verse repeat the same qualification of unblameableness as referring to the same persons his words would border too much upon an uncomely tautology which was never incident to that spirit by which he wrote As I said therefore before so I say again when the Apostle had declared how the persons should be qualified whom Titus should ordain he proceedeth to give Titus himself a reason implying withal the justification of his own Act why he left him in Crete about such an important business as to correct disorders and to ordain Elders For saith he A Bishop that is one who must be employed in these things must be as I have found thee to be blameless as the steward of God not self-willed c. Otherwise with what face can he lay hands upon any looking for such qualifications as are just and fit for such offices if they be wanting in himself Or how can he correct disorders in others if he himself be blame-worthy Knowing therefore thee to be in all points fitted for this great work I left thee in Crete c. So that the intent of the Apostle here plainly is this partly to satisfie Titus concerning his leaving him there as being for a purpose of an extrordinary concernment but chiefly to shew the qualifications of the persons to be employed in correcting and ordaining upon whom he sets an honourable mark of distinction for his works sake calling him BISHOP whereas the persons or dained he had before distinguished by a title proper to their office calling them Presbyters This is one interpretation of the Apostles meaning which I humbly submit to the judgement of the Church It is clear without any wrest or ambiguity and upon which it plainly follows that Bishop and Presbyter are not one and the same but distinct in their offices and it is hereby as plain likewise that the office of Bishop distinct from that of a Presbyter is of divine inslitution If this sense will not be allowed by our Opponents as for my part I know not why it should be rejected Let them consider a second Whereas the Apostle saith that He left Titus in Crete to ordain Elders in every City shewing in the sixth verse how they should be qualified viz. That they be blameless c. And thereupon alledgeth his reason in the seventh verse For a BISHOP must be blameless c. He implieth the great care that Titus should have in ordaining Elders because from among them BISHOPS were to be chosen for the Government of the Churches whom it concern'd in regard of their power
and authority above all others to be blameless as the Stewards of God not self-willed c. From whence I collect that the office of BISHOP and Presbyter are not one and the same Some Objections possibly will be made against this interpretation also but let judicious and sober-minded men judge whether they be of such weight so as to carry the Apostles sense against it I confess great is the confidence that hath been built upon this imaginary Identity from whence hath sprung much trouble to the Church of God and none have exceeded therein so much above measure as those persons who with a strange kinde of affectation called themselves by that Uncouth name of Smectymnuus For they led on with this Errour that BISHOP and Presbyter are one and the same take upon them to tax the Apostles reasoning as inconsequential and his demand as they call it Unjust unless he subscribe to their opinion Which censure they are likewise pleased to stretch out further by a similitude according to their fancy If a Chancellour say they in one of our Vniversities should give order to his Vice-Chancellour to admit none to the degree of a Bachelour in arts but such as were able to preach or keep a Divinity-Act for Bachelours in Divinity must be so what reason or equity were in this So if Paul leaving Titus in Crete should give order to him not to admit any to be an Elder but one thus and thus qualified because a Bishop must be so Had a Bishop been an Order or Calling distinct from or superiour to a Presbyter and not the same this had been no more rational or equal then the former Thus They. But the sense of the Apostle being rendred as before which for ought that I can see may very well be so Their similitude or somewhat alike unto it may be retorted upon them in this manner If a Chancellour in one of our Universities should give order to his Vice-Chancellour to admit none to the degree of a Bachelour in Divinity but such as were learned in the Scriptures of good report and of a grave and sober conversation for Doctours in Divinity who are to be taken out of that lower degree must be so there would be both reason and equity in such a Command so when the Apostle gives order to Titus not to admit any to be a Presbyter but one that is blameless because a BISHOP who is to be chosen out of the Presbytery must be so I hope the Divine spirit of this Doctor gentium may pass without control and not have an imputation of irrationality any more put upon him though it be affirmed as the truth is that the office of a BISHOP is here distinguished by him from that of a Presbyter and made Superiour unto it Let none now think of me that because of this my free manner of writing I have design'd thereby to make way for a Polemical dispute with some persons of note that are contrary minded in this case they would mistake me much that should judge so of me I am not willing to be reckoned among the disputers of this world And I do confess my self the unfittest of many upon sundry accounts for such an undertaking besides there hath been too much wrangling already among us Animosities have encreased to the great decay of brotherly-Love in the management of this controversy occasioned chiefly by this pretended Identity Jam. 1.20 But the wrath of man saith the Apostle worketh not the Righteousness of God And what have all the Jehu-like sallies and furious heats of the adversaries of Episcopacy at length produced What I say whereby Gods name may be honoured or his Church edified Is not the shame of their nakedness made bare to the view of all men Oh that God would now give repentance unto all those that are conscious to themselves of a guilt herein Even those very persons that I mentioned before who were the Ring leaders in this difference have reason sadly to lay it to heart if they be yet living who had they but followed that Counsel themselves which they gave unto that Reverend BISHOP with whom they did contend their offense had not been so great viz. To have written more cautiously and to have given less scope to their luxuriant pen for as they did let it run into causeless aggravations it did certainly bring too great a scandal upon Religion and made good their adversaries charge against them But since things that are past cannot be wholly recalled Oh that they would give glory to God in confessing their Errour and endeavour to repair again those breaches which their inadvertency hath made by a publick retractation They are men that pretend much to tenderness of Conscience and therefore I presume are not of that proud Cardinal's spirit who confessed there was need enough to reform the abuses of the Romish-Church but he could not endure that Luther a poor beggarly Friar as he call'd him should give the first Onset unto it I hope better things of these men as to this case in their capacity and that they will not disdain for this once to receive a word of Exhortation from one that is least esteemed in the Church because they know well that the more inconsiderable the person is as to his outward estate that gives them an advice of such concernment as this they may the more magnifie God's name in a ready consenting thereunto But to return to our purpose I have here offered my conceptions in the expounding of this Scripture which hath been so much controverted of late humbly presenting them to the judgment of the Church not knowing that ever yet any expositour Antient or Modern hath rendred the sense of it so before If the glory of God may hereby be advanced and the Churches peace promoted I have my aime and it shall be the Crown of my rejoycing to my dying day But as to the Objection that hath thus let out my thoughts so far towards this subject I will be confident that either of these interpretations that are here given will sooner be received by those that are wise and moderate then our adversaries wrest which hath hitherto created so much trouble unto us The result will be this Episcopal Government is warranted by the word of God therefore it is no superstition to have it reestablished in our Church nor no transgression of the Law of Christ to yield subjection unto it And now to finish this matter whereas there hath been a Cry made Away with Superstition and Away with Idolatry Away made Away with Superstition and Away with Idolatry Away with Liturgy and Away with Bishops we may clearly see by what is here written that this clamour is altogether causeless Poor people that are thus wosully deluded the Lord pitie them and the Lord forgive them for they know not what they say Much more reason surely is there to cry out with a shout Blessed be God for Liturgy and Episcopacy whereby we
hath of late been sufficiently cleared by others Mr. Prinn c. Is not the Lord Jesus Christ called the Prince of the Kings of the Earth as being his honour to have those that are of the highest estimation to be Subjects unto him Which being so it should be the desire and ambition of all the people in the world to be ruled by those persons who are entituled to this subjective Regality And when Divine Providence shall with a strong hand and a stretched-out Arm lead them unto it as it hath done us here in this Kingdom and the Nations of our Vicinity for many Generations it will certainly be their sin if they should not submit cheerfully unto it as it was the sin of the people of Israel when they out of a diffidence of Gods care and protection of them and out of an Apish imitation of other Nations would in an unseasonable preposterous and tumultuous manner be catching at it And now all this considered how can a people with any serenity of Conscience profess Godliness and yet speak reproachfully of the Kingly Office yea account it Antichristian as some have done proclaiming open Hostility against it Were it indeed Heterogeneous to the Divine Ordinance of Civil Government or incongruous to the times of the Gospel or prejudicial to the interest of the Saints as it is said to be or an impeachment in the least degree to the Dignity and Prerogative Royal of the Lord Jesus Christ himself either in respect of his Natural or of his Donative Kingdom such persons might proceed upon warrantable grounds to proclaim their dislike in that kind But it may now appear to all the World that the clamour which is raised against Regal Power upon any of these before-named accounts is altogether causeless and of no moment It will not be expedient here to examine them severally for in so doing we should make too large a digression haply we shall meet with them obiter in our way wherein the inadvertency or to say truly the Seditious frowardness rather then the godly zeal of the Authors and Abettors of these Complaints will be made manifest unto all men In the mean time I cannot but protest against that pernicious Paradox which hath been vented by a leading Divine as he was accounted in these late times of Errour and Rebellion amongst us J. O. who in a Sermon preached at S. Margarets Westminster and afterwards Printed saith thus The Lord had of old erected a Kingly Government in the House of David not for any eminency in the Government it self or for the Civil Advantage of that people but that it might be a Type of the Spiritual Dominion of the Messiah and so was a part of their Paedagogy and Bondage as was the residue of their Types every one of them and consequently this form of Government not to be of any use in the time of the Gospel Were this true we then who are now of the Church of God as that people were before us acknowledging this Messiah to be come according to the Promise may indeed have just cause to say of that kind of Government as the Apostle doth of Circumcision If we should allow of it Christ shall profit us nothing the substance being come what should the shadow of a King do unto us But I hope that those who have through the subtlety of Satan been misled into this Opinion will hereafter find cause to retract it when they shall remember that the rule of the Gospel to which they pretend an exact Conformity requires them to pray and to give thanks for Kings which as the Apostle saith is good and acceptable in the sight of God our Saviour 1 Tim. 2.1 2 3. 1 Tim 2.1 2 3. However seeing that Wisdom puts forth her Voice crying at the Gates at the entry of the City at the coming in at the Doors saying By me Kings Reign and Princes decree Justice by me Princes rule and Nobles even all the Judges of the eâ—rth Seeing I say this sound is heard from Heaven every day in the Consciences of men Wisdom will herein be justified of all her children And let this serve to terminate the first part of my Proposition viz. Government is an Ordinance of Divine Authorization Secondly It is ordained to be subservient unto Christ in the dispensation of his power and providence towards the preservation of Mankind 2. Branch For though Christ be All in all Col. 3.11 as the Apostle speaks Col. 3. yet to shew himself to be the Lord of all he hath ordained means to be subservient unto him in all the works of his Providence and hath accordingly made use of them To this purpose saith the Son of Sirach very pertinently Ec. 38.2 3 4 5. Of the most High cometh healing yet the Physician must be honoured with that honour that belongeth unto him The Lord also hath created Medicines out of the Earth and he that is wise will not abhor them He hath given skill unto men that he might be honoured in his marvellous works with such doth he heal men and taketh away their pains of such doth the Apothecary make a Confection c. Hence it is as the Prophet Jeremy speaketh Jer. 23.25 That his Covenant with Day and Night and the Ordinances of Heaven and Earth concerning their disposition motion order influences virtues and operations are inviolable They continue this day saith the Psalmist according to thine ordinance Ps 119.91 for all are thy servants not as if his Paramount Authority and power were thereby any whit diminished rather it is advanced nor as if he were necessitated thereunto for want of power in himself for we may see the course of Heaven c. hath sometimes been inverted by him Indulgentiae est non indigentiae non efficaciam quaerit sed congruentiam Ex. 14.16 John 3.16 2 Reg. 10.1 Dan. 3.25 But of his own free will in the abundance of his goodness it is that he governeth and preserveth Creatures by Creatures using the ministery of second Causes for in their present poor estate wherein they are in this world his own immediate hand and power would soon prove intolerable unto them Who alas among us here can dwell with devouring fire Who among us can dwell with everlasting burnings Goodness then and mercy it is that is the ground of this Dispensation from Heaven towards poor creatures of all sorts but there is no creature under the Sun unto whom the Lord hath so much respect as he hath to Mankind all other indeed have their being and their well-being whatsoever it is from him as hath been said before But Man is his Favourite the Masterpiece of his wisdom power and goodness the work of his Faciamus not barely of his Fiat as other Creatures were in him he challengeth a special propriety accounting him his own in a peculiar manner for in that sense I conceive that place of the Evangelist John 1.11 He
become of this Glory were it not for Government Authority maintains Piety Government preserves Christianity And therefore may we say that the fifth Commandment which establisheth Authority in the world is very well placed in the midst of the Decalogue to be as it were a Guard to all the rest It was well noted by one Mr. Nath. Ward that where Dominion fails Religion also fails with it it fails Officially it fails Theorically it fails Practically It fails Officially 1 Chr 23. 1 Chr. 24.19 Eph. 4.11 1 Reg. 12.31 David divided the Priesthood into their Courses and Offices and as it is said 1 Chr. 24.19 These are their Orderings Christ hath done the like in the Gospel Eph. 4.11 But when Authority failed these Orderings failed In the time of Jeroboam the lowest of the people were made Priests such as were not of the Sons of Levi who ever would might be Consecrated And hath not sad experience proved this to be too true in the Churches of Christ too frequently in latter times It fails Theorically In the times of those lamented Kings when there came such overturnings one upon the neck of another Ezek. 21.25 26. Zeph. 3.4 Ezek. 21. The Law of God was prevaricated They offered violence to the Law saith the Prophet Zeph. 3.4 So in the time of the Maccabees the Law gathered so much corrupt dross and false glosses that Christ takes much pain to refine it It fails Practically In the time of the Judges when Authority declined Piety degenerated Judg. 17.6 There was no King in Israel and what follows Every man did what was right in his own eyes they took what Gods what Priests what Concubines what Heritages and undertook what War they pleased So then we see what good doth arise by Government in a way of subserviency to Jesus Christ And let this suffice to be spoken of the second Particular viz. That Government is ordained to be subservient to Christ in the dispensation of his power for the good of Mankind And if it be so good as it hath been made to appear it must needs be very bad to profess enmity against it or to take it away But taken away it shall not be notwithstanding the vain surmises of men of corrupt minds for it follows in the third place which comes now to be considered 3. Branch Christ will have this subservient Order to be continued so long as the World endures An Assertion that may be maintained against the World if the World should be so mad as to hold the contrary and indeed a necessity there is to appear in the maintenance of it Because a sort of Antimagistratical Spirits have been conjured up in these times who under a pretence of setting the Lord Iesus Christ in his Throne would bring in Anarchy and confusion destroy all Order and Government among men and as their Song is Overturn Overturn Overturn Inconsiderate persons that weigh not the Consequents of their misguided zeal how much disservice they do unto Iesus Christ and how much they gratifie that Antichrist of Rome against whom yet they wil not spare to proclaim an irreconcilable fiend First That instead of honouring the Lord Jesus Christ in subjecting the World under his immediate Government they do a very great Disservice unto him is manifest in that they would vest him with a power which is inconsistent with his present Oeconomy and which he in that respect as he is Mediatour utterly disclaimed When he said My Kingdom is not of this World If any shall reply It is true it was not then but it shall be before the end commeth John 18.36 The words of our Text will rise up with full strength contradicting this Reply viz. Iesus Christ is the same Yesterday to Day and for ever And whether we should give heed to this Recent Opinion concerning Christ's Monarchy upon earth which implieth a change in the Administration of his power or to the words of the Holy Ghost which tell us there shall be no such change at all judge yee I deny not but the Divine power may act more vigorously in the hearts of those that are in Authority towards the end then it hath done formerly But that there should be any immediate Act thereof continued without a humane subserviency since he hath in wisdom ordained this as a Mean to exercise his Sovereign power amongst the children of men is not to be granted And if Christ were to have such a Dominion as these foolish people imagine it will I hope be agreed upon that it must be for the carrying on of the same Interest which he hath already undertaken otherwise he would not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same And what that Interest is is apparant viz. The enlargement of his Peoples happiness and the subduing of his Enemies both these in a way of Subordination to his Fathers Glory yet neither of them to be obtained in the exercise of such a Dominion as is by these ascribed unto him As for his people their desire is or at least ought to be that they might follow his example as he already led them the way without intangling themselves more then needs must in the things of this World which would rather be a hinderance unto them then a furtherance They are not nor will not be taken up with the muddy vanities of this present life all their minds are upon home and their Fathers house is that which they long after and for the present the happiness which they court and desire here is to find the Kingdom of Christ more enlarged within them and the spreading of the Gospel more and more in the Nations which are things that they prefer before any outward glory by many degrees But how these may be furthered by such a Monarchical Government the holy Scripture sheweth not Neither are his Enemies to be subdued thereby That Almighty power which shall bring them down is not so streightned but that they may be made to lick the dust though the Lord Jesus Christ be the same that he is for the present even to the end of the world He that hath done wondrous works in the Land of Ham and fearful things by the Red Sea that could send his Angel who in one night could destroy in the Camp of the Assyrians a hundred fourscore and five thousand men can ease himself still of his Adversaries and avenge himself upon his Enemies as seemeth good unto him The Lord said unto him as he is in his present Station Rule thou in the midst of thine enemies Ps 110.2 And while he sits at the right hand of the Highest in heavenly places his foes shall be made his footstool saith the Psalmist which the Apostle tells us very notably to this purpose Not that he shall come to erect a Monarchical Power of his own to bring it to pass but that he is in expectation of from henceforth expecting till his enemies be made his footstool Heb.
of the world viz. the Moral Law All which Laws were enacted by him as a King over his Church and People being according to his Office provident and careful for their security and happiness both temporal spiritual and eternal Answerable to that of the Prophet Es 33.22 which place Calvin applieth to Jesus Christ The Lord is our Judge Cal. Inst lib 2. cap. 11. Sect 5. Es 33 22. the Lord is our Lawgiver the Lord is our King he will save us If this sufficeth not let us consider that as S. Paul saith 1 Tim. 2. There is one Mediatour So S. James saith Jam. 4.12 There is one Lawgiver who is able to save and to destroy 1 Tim. 2.5 Jam 4 12 Now this one Lawgiver must undoubtedly be that one Mediatour because when man had by his disobedience violated the first Law given him by God himself he was immediately thereupon become an Exlex an accursed Out-law and so should have continued given up to confusion and every evil work had not the Mediatour in whom the Father was pleased all fulness should dwell then instantly appeared exercising his Regal Authority in reducing man into some order both for his quiet and peaceable living here in this world and to make way for him into everlasting Happiness hereafter Which work I say was alwaies the proper work of the Mediatour for it was not consistent with Divine Justice to give a Law any more to such a Rebel but rather to let him alone to perish for ever in his Apostacy which must certainly have followed if Christ had not interposed his Mediation the virtue whereof as in some sort it extended to all Mankinde yea to the whole Creation so it was chiefly fixed upon that People whom God had elected to himself for his peculiar Inheritance In order hereunto did this great King the Father having Anointed him to that end shew forth his absolute and Sovereign Authority in giving Law to his People as it is said in the Second Psalm when he was set up to be King immediately follows the Publication of his Law And what Law but that whereof the Lord had said unto him Thou are my Son this day have I begotten thee Ps 2.7 That is the Law which was the efflux of his Mediation unto which Office he was begotten of the Father that day in which he first entred upon it Which Scripture being thus Interpreted that which follows will be very apposite thereunto as being the gracious Dignation of the Father unto his Son in this Office Ask of me saith he and I shall give thee the Heathen for thine Inheritance Ps 2.8.9 and the uttermost parts of the Earth for thy Possession Thou shalt break them with a Rod of Iron thou shalt dash them in pieces like a Potters Vessel That is Do thou perform the part of a Mediatour and I do promise thee that the most Refractory in the world shall be made subject unto thee yea the Scepter of thy Government shall be accompanied with such a mighty and irresistible Authority that thou shalt subdue all adverse power that riseth up against thee I am bold I confess to render these my poor Conceptions concerning this Scripture as I have done of many other in this Treatise so different from Interpretations that have been formerly given but it is with modesty and submission and therefore I hope I do not offend those that are wise and godly being desirous to cast in my Mite into the Treasury of God if it may at least be any way useful and to improve my small Talent to my Masters advantage Once It is manifest that this Scripture is not limited to a particular sense but doth carry with it a various signification To say nothing of that Application of it which is made by some especially one of very eminent note in the Church to the Birth of Christ Bishop Andrews when he took upon him our Nature deriving the Warrant thereof from Act. 4.25 c. We finde the Apostle S. Paul himself Heb. 1.5 Heb. 1.5 alledging this place to prove the Deity of Christ as one whose nature was far above far more excellent then the Angels for to which of the Angels said he at any time Thou art my Son this day have I begotten thee Signifying the Fathers eternal prepetually-constant and present Generation of his Son which sheweth him to be very God We finde also the same Apostle applying it to the Resurrection of Christ Act. 13.33 in these words He that is God hath raised up Jesus again as it is written in the Second Psalm Thou art my Son Act. 13 33 this day have I begotten thee So that in this sense the Prophet's word there Hodie to Day signifies the Day of Christ's Resurrection wherein he was begotten from the Dead for so he is denominated Col. 1.18 The first begotten from the Dead Col. 1.18 And in the other before the very same word Hodie implies that Eternity which properly hath neither beginning of Daies nor end of Time Since therefore the word of the Holy Ghost here is comprehensive of various Interpretations we may safely without relinquishing those which the Apostle hath given render this also which hath been here inserted unless we will entertain that Novel and Jeiune Opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more but one meaning of one Text viz. That Jesus Christ was begotten of the Father to be the Mediatour the very day that he first entred upon his Office that is at that instant time when the first Promise was made viz. The Seed of the Woman shall break the Serpents head Clearly then Jesus Christ was Yesterday the King of his Church as well as to Day because he was the Lawgiver from the beginning yea upon Mount Sinai that Law which was written in Tables of stone by the Finger of God was the Act and Deed of this King himself Quid enim est digitus Dei nisi Spiritus Dei saith S. Augustine What is the Finger of God but the Spirit of God as may appear by comparing Mat. 12.28 Luke 11.20 And whatsoever was done by the Spirit to the people of God was also done by Christ as Mediatour His Act it was and in his Custody or Register was it also kept being laid up in the Ark under the Propitiatory which was a most singular and illustrious Type of Jesus Christ and so altogether under his ordering and disposing as seemed good unto him Now let me not be mistaken herein I do not say that Christ as Mediatour gave any Law at all as it may have a consonancy with the Covenant of Works which indeed the Law hath unto all those who will not be brought into the Bond of the new Covenant But this I say The Gospel of the Law which the faithful people of God have alwaies found therein that is the Doctrine of Faith and Repentance was undoubtedly as I hop-hath been made clearly to appear given by Christ
as well as the Law of the Gospel in which respect it is also called the Law of Christ Gal. 6.2 And the Prophets who were the best Expounders of the Law Gal. 6.2 did alwaies in their several Generations derive from thence the said Evangelical Doctrine Again As the Legislative Power was Yesterday in Christ so in like manner was the Punitive and Vindictive both for the correction of his People when they offended and for the punishment and cutting off his Enemies when they grew implacable in their rage and incorrigible under his Judgments A Lawgiver we know will be of no account unless he be a Judge and he that is a King unless he be a Judge and a Lawgiver both he may have an aiery style of Majesty given unto him and please himself with the sight of a Crown and Scepter but as to true and real power he shall as hath been said and we have found it by experience to our shame and misery too too true remain but the out-side but the Picture but the sign of a King If then the Lord Jesus Christ hath been the Lawgiver of his Church of old and consequently the King it must necessarily follow that he was the Judge also both to interpret the meaning and to execute the penalty of his Law Thus therefore we finde those Offices linked together as is before said with a reference to Jesus Christ under the Law Es 33.22 The Lord is our Judge the Lord is our Law-giver or Statute-maker the Lord is our King he will save us And the Apostle S. James saith There is one Lawgiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Judge Jam. 4.12 as it is added in some Manuscripts and so Jerom renders it who is able to save and to destroy Now this Judge hath been no other at all times but the Lord Jesus Christ for he himself saith Joh. 5.22 Joh. 5.22 The Father judgeth no man that is immediately but hath committed all judgment unto the Son Musculus according to his usual wont observeth here It is not said judgment alone but all judgment and in that it is said all it plainly sheweth that his power is of so large an extent that it reacheth unto all that ever were in the world For when was it that the Father gave this power of Judicature unto the Son When but Quando cum genuit say some Orthodox Ancients very pertinently Chrysostom Hilarius Theophilact though they mistook in their computation of this Quando limiting it unto Eternity as Pererius noteth when he begat him which is not to be understood of his Divine Generation because in that respect the Father and the Son judge both alike after the same manner being equal in power from everlasting to everlasting But here it is said the Father judgeth no man having devolv'd that power wholly upon the Son How then It must surely be meant of the time when Christ was begotten of the Father to be Mediatour and when that was hath been before said which being so Christ was the Judge from the beginning and consequently the King of the Church from the beginning also Furthermore the exercise of this power wherewith the Lord Jesus Christ was vested from the beginning was in like manner alwaies manifested by him in the executing of judgment for as he addeth again John 5.27 The Father gave him Authority to execute judgment also John 5.27 because he is the Son of man which Scripture though it may be applied and that properly to the last judgment when Christ shall visibly appear as a Judge yet it is not to be limited to that sense but hath a measure that reacheth unto the Church in all Ages wherein Christ hath according to the Authority given him of the Father executed judgement If it be now objected that these words because he is the Son of man do imply that Christ did not execute this power till he took upon him our Nature I shall answer First If Christ was the Lamb slain from the beginning of the world though notwithstanding he was not actually slaughtered till about the eighteenth year of Tiberius what hinders but that he might be also the Son of man before his Incarnation Sure we are the Prophet Daniel speaks of him under that notion And some there are that apply that of the Psalm unto him Dan. 7.13 Ravanel Ius c. Ps 80.17 In his Acts and Monuments Let thy hand be upon the man of thy right hand upon the Son of man whom thou madest strong for thy self Secondly I answer with learned Bishop Mountague that this stile wherewith Christ was pleased very frequently to denominate himself Son of Man is to be understood with a reference to that original Promise the first of all made unto Mankinde The Seed of the Woman shall bruise the Serpents head and not unto any persons whatsoever to whom Christ might be related according to the flesh And hereby saith Epiphanius did the Lord intimate that himself was the Party meant in that Promise and that the virtue of his Merits should be and was diffused to all Nations in the world Jews and Gentiles originally alike descended of the woman who both had a like interest in the woman and her Seed though the Jews did and might challenge greater propriety in the Seed of Abraham then the Gentiles could This Title then upon this account doth rather confirm the matter in hand then in the least Iota appear against it But I do further offer to consideration Did not Christ call himself the Son of man that he might thereby intimate to the Sons of men for their comfort that there was some kinde of Affinity between him and them he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essential Reason from all Eternity as is before said and they men endued with reason also through his good hand upon them in their Creation and therefore he would delight in that Appellation since he had undertaken to be their Mediatour which might even in their apprehension advance that Affinity Which if it be so Christ doth not call himself the Son of man so much for his being a Descendant from Mankinde But Son of man he is that is by an Hebraism Man per excellentiam 1 Tim. 2.5 as the Apostle also calls him as one that was Superiour to them all and from whom they all being reasonable Creatures have derived their distinction from other Species in the World about them From all which it may appear that Jesus Christ might be called the Son of man before his Incarnation and therefore as such did execute that Authority which the Father had given unto him He executed judgment on Cain when he excommunicated him out of his Church as may be gathered from the Sentence of Malediction which he pronounced upon him viz. That he should be a Fugitive and a Vagabond in the Earth Gen. 4.12 and from Cain's own desperate and dogged confession whereby he did in a sullen
inventions worthy of no value We deny not but where Antiquity is found in a way of Righteousness it is indeed a Crown of Glory among the Churches of Christ But being found in a way of Errour wandring from the righteous rule of the written word and laying inconstancy upon Jesus Christ who is this way of Righteousness as if he were not the same still in his Doctrine which he hath delivered to his Church it is fit to be despised We must here now look to be told that the written word is not the onely rule but that there are many other unwritten verities to which we are likewise bound to give heed as well as to that which is written Sess 4. Decreto de Can. Script Yea and the Council of Trent hath thundred out their Anathema against those who refuse Traditions for the rule of faith as well as against those that refuse the written word But may it not then be demanded if it be so where can faith finde a sure foundation to fix upon that which is unwritten being very uncertain whether it be from Heaven or of men If the written word be but a part of Gods revealed will and these unwritten verities as they are called the other part never can there be assurance given to any of the whole Mystery of Salvation neither can the Church know it aright in the whole series of it was God hath revealed it For when some affirm a Tradition to be Apostolical which others of as great account disdainfully reject for a spurious super-inducement and forgery thrust upon the Churches in after-times which dissenting in this case hath frequently come to pass even in the Primitive Dayes of the Gospel what a miserable maze is the faith of a believer brought into Will not our confidences be much weakned in our spiritual conflicts and our hopes of gaining Converts to our Christian Profession from among those that are without if they should make this objection unto us be utterly choaked and our endeavours in that kinde frustrated and come to nothing To let pass the great multitude of these Traditions the number of them being never yet determined whereby they must needs become a great yoke and burthen to the Church of Christ 1 Tim. 3.15 If that which is written be sufficient to make a man wise unto salvation surely that which is unwritten is not absolutely necessary to be heeded by us It is not to be denied but that the Church hath Power to appoint some certain Canons and Rules for the observation of Publick order and decency unto which so long as they are inoffensive in their own nature they that are true Children of the Church will give a ready and a chearful obedience yea we do confess that in things indifferent a respect ought to be yielded to Antiquity and to their Traditions But if an Angel from Heaven should come and tell us that all those things which are simply necessary to Salvation are not to be found in the Holy Scriptures we must hold him accursed Yet Bellarmine saith Nos asserimus in Scripturis non contineri expresse totam Doctrinam necessariam sive de fide sive de moribus Lib. 4. de verbo non scripto Ca. 3. Sect. 1. We further do willingly grant that the Lord Jesus Christ and his Apostles preached many things that were never written And what they so preached ought to be of equal Authority with us as that which is written Pari veneratione pari pietatis affictu the very words of the Council of Trent not to be disliked with as much Piety and Veneration to be received by us as the Books of Holy Scriptures if they were as certainly known But it is a strange and strong delusion which we hope shall never seise upon us to believe that they preached doctrines which are a directly contrary to what is written in the said Books as light is unto darkness Holy and Faithful Master Deering in his Commentary on the Epistle to the Hebrews expostulates this case sadly in these words Is it the word of Christ written that we should not worship Angels And is it his Word unwritten that we should pray unto them Is it his Word written that we should not be bound to our Fore-Fathers Traditions And is it his Word unwritten that our Fathers Traditions should be to us as his Gospel Is it his word written that to forbid marriage which is honourable in all estates is the Doctrine of Devils And is it his Word unwritten that Ministers should be forbidden to marry Is it his Word written that five words in a known Tongue are better in the Congregation then five thousand in a strange Language And is it his Word unwritten that in our Congregations we should pray in a Language which the people understand not Is it his Word written that the dead are blessed which die in the Lord and they rest from their labours And is it his Word unwritten that they are tormented in the fire of Purgatory In short Is it his Word written that his Ministers should be subject to Kings should attend upon their flock and not meddle more then needs must with the affairs of this World And is it his Word unwritten that the Pope shall exercise Authority over Temporal powers depose Kings at his pleasure and that his Inferiours of the Conclave should be secular Princes Hath God written it that Christ sacrificed himself once for all and made a perfect Redemption And hath he left it unwritten that a shaven Priest must sacrifice him every day and say a Mass Propitiatory for the quick and dead What perversness is this of men of Corrupt minds thus to dream of Traditions contrary to the written Word of God And what an intolerable indignity do they put upon Christ to make him thus palpably contradict himself as if he had forgotten to be still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Same But full well did Esaias prophecy of these men Es 29.13 saying This people draweth neare unto me with their mouth and honour me with their lips but their heart is far from me But in vain do they worship me teaching for Doctrines the Commandments of men Mat. 15.8 But leaving these to their uncertain Traditions and their most certain innovations Let us look home to our selves and hearken to the Apostles advice which he giveth Phil. 2.5 viz. Phil. 2.5 To let the same minde be in us which was in Christ Jesus for he hath set us an example that we should herein also follow his steps even to be constantly the same in those things that belong to the Kingdom of God Not that we should stand at a stay and make no further progress in Knowledge Holiness Zeal for God's glory Brotherly-love self-denial Contempt of the world c. then we have already attained Rather let yesterdayes work in that sence be forgotten by us Phil. 3.13 and let us reach forth as Saint Paul said he himself
and our Vision of him For when we shall see him as he is we shall be like him to the full extent of our susceptibility of his Likeness and the immediate irradiation of his Light and Power shall overshadow us and transform us into the same Image both in soul and body This this I say is the complement of our future happiness the perfection of our eternal glory And this the Apostle clearly testifies concerning our vile bodies that even they shall be made like unto his glorious body Phil. 3 21. Phil. 3.21 From whence we may safely collect that as the Image of Christs body shall possess our bodies so shall the Image of his soul possess our souls and the Image of his spirit our spirits Whereupon it will follow we shall be wholly possessed with his Glory when we shall see him as he is in the Glory of the Father He shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Same in himself respecting his Existence which as I have said will infinitely tend to the advancement of the Saints happiness and then also the Same to his Church respecting his Power though in the exercise and administration of it he be not the Same His Power I say both over us and in us Over us he is now as our Head to guide and govern us so he will be then for his Headship over his Church as his preheminence over the creatures he will not relinquish neither will the Father deprive him of it even when God shall be all in all And this I conceive to be undeniable though it may sound strangely unto some for the Humane nature of Christ being eternally united to the Divine it is not to be imagined that as Man he should be in an equality with the Saints but have a superiority over them and to be the Head of that Triumphant Church unto all Eternity without doing any office that belongs unto that Honour is inconsistent with the dignity and wisdome of the Sonne of God If any should now require an account of the particulars wherein Christ will hereafter do the office and exercise the authority of a head over the Church Triumphant in Heaven I must tell them They are to stay for an answer to their too curious question till in Heaven we come to see him as he is for then and not before shall we know even as we are known 1 Cor. 13.12 1 Cor. 13.12 Nevertheless in the generall this we know for the present Jesus Christ shall then be the head of his Church alone without any Power subordinate unto him as now For saith the Apostle All Rule and all Authority and Power both Celestial and Terrestrial shall then be taken away 1 Cor. 15.24 No humane Ordinance or Government of whatsoever Creation it be shall there be of any use no nor the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though now as some conceive they have divers offices assign'd unto them according to the diversity of their names and titles for the discharge of their Ministery to which they are appointed of God 1 Pet 2.13 for those who shall be heirs of Salvation Hebr. 1.14 yet when all the heirs are settled in their Inheritance they shall then be devested of all their Rule Authority and Power Bruno their very Titles of distinction utterly cancelled and disannulled for to the Angels shall not be put in subjection the world to come and the Lord alone shall be exalted in that day Furthermore As a Head he will preserve and uphold all the members of his mysticall Body in their glorious Being for as all things visible and invisible both in Heaven and in Earth were made by him and for him so by him must they consist Col. 1.16.17 Col. 1.16.17 Again As a Head he will keep them in a perfect unity together that they may be one according to the Divine Patterne before them As the Father is in him and he in the Father Joh. 17.21 Joh. 17.21 Lastly As a Head he will shew unto them those glorious Mysteries which for the present are beyond their reach and capacity so as they shall be plain and obvious unto them To which particular Saint Augustine whose judgment in the Interpretation of holy Scripture is worthy of all acceptation beareth his witness whom I find giving the sense of our Saviours words in his Prayer to his Father Joh. 17.26 in this manner Clarificavi illis nomen tuum c. I have Declared unto them thy name that is saith he In this World so far as they are able to receive it And I will Declare it that is saith he In the world to come more perfectly Yea give me leave to add one Meditation more touching this weighty matter which I confess I received long since from a Divine of eminent Note in his writing unto me In Glory saith he The Relation of Head and members between Christ and us shall not cease but shall be rather perfected by the enjoyment of that for which God did appoint it which is the shedding abroad of his love upon those that are made conformable to the Image of his Son Rom. 8.29 For the end and aime which God hath in the decree of Election is to make those whom he did fore-know and predestinate to be conformable to the Image of his Son that he might be the first-born among many Brethren Now when God shall have accomplished this aime and we shall be fully conformable to the Image of his Son then shall we be susceptible of the Love wherewith he loveth his Son as he is Man for the love wherewith he loveth him as God none can partake of but he alone and when by this conformity to his Image we shall be susceptible of this Love then the brother-hood between Christ and us shall not cease or be made void nor shall then his Prerogative of being the first-born among many Brethren be taken from him but it shall rather be most gloriously compleated when not onely the Fathers Love wherewith he loveth the first-born shall be extended to all those that are fully conformable unto his Image but also the Love of the first-born himself shall have its full and glorious Influence upon his younger Brethren By all which it is clear Jesus Christ will be over his Church Triumphant in Heaven as he is now over his Church Militant here on Earth Again As he will be then over us so likewise he will be in us In us he is now by Faith but Faith which gives him entertainment in our hearts and Hope which attends upon him there shall vanish with this Life and expire in their Service as being of no use in Heaven for Faith is of things not seen and therefore ceaseth when vision cometh Hope also if it be seen is not Hope onely Love remaineth to be the constant Bond of an eternal Union betwixt Christ and us and by love it is that he will take Possession of our hearts
what it is for the Son to deliver up the Kingdom to the Father It is even that which the Apostle saith Phil. 2.10 then shall the Son also himself be subject unto him that put all things under him that God may be all in all whence it followeth that this subjection is the same with the delivery up of the Kingdom An interpretation therefore here seems to be necessary that the Son may be acknowledged to be subject to the Father and yet nevertheless that he may be said to have an everlasting Kingdom which may be called the Kingdom of the Son because then at the Name of Jesus every knee must bow of things in heaven and things in earth and things under the Earth When all things do confess the Lord Jesus and are made subject unto him whether it be by constraint or by consent then shall the mystery of one God be made manifest unto all and all praise shall redound unto the Father of whom are all things that so when preaching that is the creatures service in proclaiming the Name of God shall cease the one onely God may be known in the mystery of the Trinity For when all rule and all authority and power shall bow the knee to Christ then shall the Son manifest himself that it is not he of whom are all things but that he is his Son and that in him he himself is to be seen according to his own words Joh. 14.10 Joh. 14.10 This then is the subjection and the yeilding up of the Kingdome Christ subjecteth himself unto the Father proclaiming the Father to be he of whom are all things confessing also that he himself is of him For so great Majesty and Glory will appear in the comming of the Son that all the powers of Heaven and company of Angels may possibly look upon him as God alone But our Saviour when he shall say I am not he that is the Father but his Son he delivers up the Kingdome to the Father and yet continueth to be King still Herein then I say is manifested both his subjection and his delivery up of the Kingdome because when he professeth that he himself is of the Father he confesseth that whatsoever he hath is of the Father ascribing unto him the glory of being the complement of all things Besides this the same Saint Austin adds yet another sense concerning Christs delivery up of the Kingdome to the Father interpreting the said Kingdome for the people of the Kingdome that is his charge of the Elect Saints which he received of the Father not suffering one of them to be lost Ad Oro. Cont. Priscillia cap. 7. tom 6. Cum tradiderit Regnum Deo Patri id est cum perduxerit sanctos suos ad contemplationem Patris c. He shall deliver up the Kingdome to the Father that is when he hath brought all his Saints to behold the Glory of the Father and his own Glory which he had with the Father before the World was Now whether we understand the Apostle in this sense or that other before either of which we may safely adhere unto and unto one or both of them without question must the words of the Apostle be reduced we may conclude infallibly that Christs delivery up of the Kingdome to the Father shall not deprive him of that power and authority which he had before over his Church but that he shall continue to be King thereof unto all eternity August eodem loco Quod autem dicit Apostolus deinde finis cum tradiderit Regnum Deo Patri ibi finem non consumentem sed perficientem significat And whereas the Apostle saith then cometh the end when Christ shall deliver up the Kingdome c. That is not to be understood of the end bringing with it destruction and dissolution but rather that which bringeth perfection wherein shall be a clearer demonstration of Christs Power and Wisdome in the governing of his Church then is possible now to be discerned For as Luther upon these very words of the Apostle saith well Est idem hic in Terris regnum quod postea in Coelis futurum erit nisi quod jam contectum oculis nostris non pateat It is the same Kingdome here upon Earth which shall be hereafter in Heaven but that we are not able now abiding in this mortal and sinful estate to perceive it being hidden from our eyes I could multiply Authours both Ancient and Modern who do all agree in this that when Christ delivers up the Kingdome to the Father he then onely layeth down his Mediatorial Office not continuing any longer the Fathers Deputy in the governing of his Church but that his Kingdome notwithstanding shall everlastingly be the Same The same in the manifestation of his Wisdome Power Love Goodness towards his redeemed people to all eternity Onely how and wherein he will exercise the Authority of a Head over his Church otherwise then is before related there is none that is wise unto sobriety that will speak of it or be inquisitive after it Such knowledge is too wonderful for us it is high we cannot attain unto it Now therefore let all the ends of the Earth that is Application all the Inhabitants of the World farre and near Look unto Jesus and be saved Consider him in his Divine Nature Es 45.22 as he is begotten of the Father from eternity to eternity consider him also in the several works of creation continual preservation and future restauration of all things look unto him in his relation to his Church what he hath been is and eternally will be without any variableness or shadow of turning you 'll finde him in all that which the Apostle here proclaims him to be the same yesterday to day and for ever Look unto him then I say that you may more and more long after his apperance love him and delight in him Look unto him that you may follow his example an example equivalent with all Rules of righteousness in those things which he did and commanded though not altogether in those things which he did but commanded not What better object can you have to fix all the thoughts of your hearts upon He is the pattern set for your imitation according to the depth of Divine Wisdome He is the gift of God to the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4.10 a greater gift then which though God be great in power and infinite in love he hath not to give Eph. 1.6 He is the beloved in whom the Father is well pleased deliciae Dei humani generis the darling of the Almighty Hag. 2.7 Ps 45.2 Cant. 5.10 and the desire of all Nations fairer then the children of men white and ruddy the chiefest of ten thousand white in his Divine Nature according to the sense of some late Expositours which was the brightness of his Fathers substance and red in his humanity being of the same substance with