RELIGION
CHAPTER XV.
OF THE KINGDOM OF GOD BY NATURE.
[1.] The proposition of the following contents. [2.] Over whom God is said to rule by nature. [3.] The word of God threefold; reason, revelation, prophecy. [4.] The kingdom of God twofold; natural, and prophetic. [5.] The right whereby God reigns, is seated in his omnipotence. [6.] The same proved from Scripture. [7.] The obligation of yielding obedience to God, proceeds from human infirmity. [8.] The laws of God in his natural kingdom, are those which are recited above in chapters II. III. [9.] What honour and worship is. [10.] Worship consists either in attributes or in actions. [11.] And there is one sort natural, another arbitrary. [12.] One commanded, another voluntary. [13.] What the end or scope of worship is. [14.] What the natural laws are concerning God’s attributes. [15.] What the actions are whereby naturally we do give worship. [16.] In God’s natural kingdom, the city may appoint what worship of God it pleaseth. [17.] God ruling by nature only, the city, that is to say, that man or court who under God hath the sovereign authority of the city, is the interpreter of all the laws. [18.] Certain doubts removed. [19.] What sin is in the natural kingdom of God; and what treason against the Divine Majesty.
The proposition of the following contents.
1. We have already in the foregoing chapters, proved both by reason and testimonies of holy writ, that the estate of nature, that is to say, of absolute liberty, such as is theirs who neither govern nor are governed, is an anarchy or hostile state; that the precepts whereby to avoid this state, are the laws of nature; that there can be no civil government without a sovereign; and that they who have gotten this sovereign command, must be obeyed simply, that is to say, in all things which repugn not the commandments of God. There is this one thing only wanting to the complete understanding of all civil duty, and that is, to know which are the laws and commandments of God. For else we cannot tell whether that which the civil power commands us, be against the laws of God, or not; whence it must necessarily happen, that either by too much obedience to the civil authority we become stubborn against the divine Majesty; or for fear of sinning against God we run into disobedience against the civil power. To avoid both these rocks, it is necessary to know the divine laws. Now because the knowledge of the laws depends on the knowledge of the kingdom, we must in what follows speak somewhat concerning the kingdom of God.
Over whom God is said to reign:
2. The Lord is king, the earth may be glad thereof; saith the psalmist, (Psalm xcvii. 1). And again the same psalmist, (Psalm xcix. 1): The Lord is king, be the people never so impatient; he sitteth between the cherubims, be the earth never so unquiet; to wit, whether men will or not, God is the king over all the earth; nor is he moved from his throne, if there be any who deny either his existence or his providence. Now although God govern all men so by his power, that none can do anything which he would not have done: yet this, to speak properly and accurately, is not to reign. For he is said to reign, who rules not by acting, but speaking, that is to say, by precepts and threatenings. And therefore we count not inanimate nor irrational bodies for subjects in the kingdom of God, although they be subordinate to the divine power; because they understand not the commands and threats of God: nor yet the atheists, because they believe not that there is a God; nor yet those who believing there is a God, do not yet believe that he rules these inferior things: for even these, although they be governed by the power of God, yet do they not acknowledge any of his commands, nor stand in awe of his threats. Those only therefore are supposed to belong to God’s kingdom, who acknowledge him to be the governor of all things, and that he hath given his commands to men, and appointed punishments for the transgressors. The rest we must not call subjects, but enemies of God.
The word of God threefold; reason, revelation, prophesy.
3. But none are said to govern by commands, but they who openly declare them to those who are governed by them. For the commands of the rulers, are the laws of the ruled; but laws they are not, if not perspicuously published, insomuch as all excuse of ignorance may be taken away. Men indeed publish their laws by word or voice; neither can they make their will universally known any other way. But God’s laws are declared after a threefold manner: first, by the tacit dictates of right reason; next, by immediate revelation, which is supposed to be done either by a supernatural voice, or by a vision or dream, or divine inspiration; thirdly, by the voice of one man, whom God recommends to the rest, as worthy of belief, by the working of true miracles. Now he whose voice God thus makes use of to signify his will unto others, is called a prophet. These three manners may be termed the threefold word of God, to wit, the rational word, the sensible word, and the word of prophecy. To which answer the three manners whereby we are said to hear God; right reasoning, sense, and faith. God’s sensible word hath come but to few; neither hath God spoken to men by revelation, except particularly to some, and to diverse diversely; neither have any laws of his kingdom been published on this manner unto any people.
The kingdom of God two-fold: natural, and prophetic.
4. And according to the difference which is between the rational word and the word of prophecy, we attribute a two-fold kingdom unto God: natural, in which he reigns by the dictates of right reason; and which is universal over all who acknowledge the divine power, by reason of that rational nature which is common to all: and prophetical, in which he rules also by the word of prophecy; which is peculiar, because he hath not given positive laws to all men, but to his peculiar people and some certain men elected by him.
The right whereby God governs, is seated in his omnipotence.
5. God in his natural kingdom hath a right to rule, and to punish those who break his laws, from his sole irresistible power. For all right over others is either from nature, or from contract. How the right of governing springs from contract, we have already showed in chap. VI. And the same right is derived from nature, in this very thing, that it is not by nature taken away. For when by nature all men had a right over all things, every man had a right of ruling over all as ancient as nature itself. But the reason why this was abolished among men, was no other but mutual fear, as hath been declared above in chap. II. [art. 3]; reason, namely, dictating that they must forego that right for the preservation of mankind; because the equality of men among themselves, according to their strength and natural powers, was necessarily accompanied with war; and with war joins the destruction of mankind. Now if any man had so far exceeded the rest in power, that all of them with joined forces could not have resisted him, there had been no cause why he should part with that right, which nature had given him. The right therefore of dominion over all the rest would have remained with him, by reason of that excess of power whereby he could have preserved both himself and them. They therefore whose power cannot be resisted, and by consequence God Almighty derives his right of sovereignty from the power itself. And as oft as God punisheth or slays a sinner, although he therefore punish him because he sinned, yet may we not say that he could not justly have punished or killed him although he had not sinned. Neither, if the will of God in punishing may perhaps have regard to some sin antecedent, doth it therefore follow, that the right of afflicting and killing depends not on divine power, but on men’s sins.
The same proved from Scripture.
6. That question made famous by the disputations of the ancients: why evil things befal the good, and good things the evil: is the same with this of ours; by what right God dispenseth good and evil things unto men; and with its difficulty it not only staggers the faith of the vulgar concerning the divine Providence, but also philosophers, and which is more, even of holy men. Psalm lxxiii. 1, 2, 3: Truly God is good to Israel, even to such as are of a clean heart; but as for me, my feet were almost gone, my steps had well nigh slipped. And why? I was grieved at the wicked; I do also see the ungodly in such prosperity. And how bitterly did Job expostulate with God, that being just he should yet be afflicted with so many calamities! God himself with open voice resolved this difficulty in the case of Job, and hath confirmed his right by arguments drawn not from Job’s sin, but from his own power. For Job and his friends had argued so among themselves; that they would needs make him guilty, because he was punished; and he would reprove their accusation by arguments fetched from his own innocence. But God, when he had heard both him and them, refutes his expostulation, not by condemning him of injustice or any sin, but by declaring his own power, (Job xxxviii. 4): Where wast thou (says he) when I laid the foundation of the earth, &c. And for his friends, God pronounces himself angry against them (Job. xlii. 7): Because they had not spoken of him the thing that is right, like his servant Job. Agreeable to this is that speech of our Saviour’s in the man’s case who was born blind: when his disciples asking him whether he or his parents had sinned, that he was born blind, he answered, (John ix. 3): Neither hath this man sinned, nor his parents; but that the works of God should be manifest in him. For though it be said, (Rom. v. 12), that death entered into the world by sin: it follows not but that God by his right might have made men subject to diseases and death, although they had never sinned; even as he hath made the other animals mortal and sickly, although they cannot sin.
The obligation of yielding obedience unto God, proceeds from human infirmity.
7. Now if God have the right of sovereignty from his power, it is manifest that the obligation of yielding him obedience lies on men by reason of their weakness.[[18]] For that obligation which rises from contract, of which we have spoken in chap. II. can have no place here; where the right of ruling, no covenant passing between, rises only from nature. But there are two species of natural obligation. One, when liberty is taken away by corporal impediments, according to which we say that heaven and earth, and all creatures, do obey the common laws of their creation. The other, when it is taken away by hope or fear, according to which the weaker, despairing of his own power to resist, cannot but yield to the stronger. From this last kind of obligation, that is to say, from fear or conscience of our own weakness in respect of the divine power, it comes to pass that we are obliged to obey God in his natural kingdom; reason dictating to all, acknowledging the divine power and providence, that there is no kicking against the pricks.
The laws of God in his natural kingdom, are those which are above set down in chaps. II. III.
8. Because the word of God, ruling by nature only, is supposed to be nothing else but right reason, and the laws of kings can be known by their word only; it is manifest that the laws of God, ruling by nature alone, are only the natural laws; namely, those which we have set down in chaps. II. and III. and deduced from the dictates of reason, humility, equity, justice, mercy; and other moral virtues befriending peace, which pertain to the discharge of the duties of men one toward the other; and those which right reason shall dictate besides, concerning the honour and worship of the Divine Majesty. We need not repeat what those natural laws or moral virtues are; but we must see what honours and what divine worship, that is to say, what sacred laws the same natural reason doth dictate.
What honour and worship are.
9. Honour to speak properly, is nothing else but an opinion of another’s power joined with goodness; and to honour a man, is the same with highly esteeming him: and so honour is not in the party honoured, but in the honourer. Now three passions do necessarily follow honour thus placed in opinion; love, which refers to goodness; hope and fear, which regard power. And from these arise all outward actions, wherewith the powerful are appeased and become propitious; and which are the effects, and therefore also the natural signs of honour itself. But the word honour is transferred also to those outward effects of honour; in which sense, we are said to honour him, of whose power we testify ourselves, either in word or deed, to have a very great respect; insomuch as honour is the same with worship. Now worship is an outward act, the sign of inward honour; and whom we endeavour by our homage to appease if they be angry, or howsoever to make them favourable to us, we are said to worship.
Worship consists either in attributes, or in actions.
10. All signs of the mind are either words or deeds; and therefore all worship consists either in words or deeds. Now both the one and the other are referred to three kinds; whereof the first is praise, or public declaration of goodness; the second a public declaration of present power, which is to magnify, μεγάλυνειν; the third is a public declaration of happiness, or of power secure also for the future, which is called μακαρισμὸς. I say that all kinds of honour may be discerned, not in words only, but in deeds too. But we then praise and celebrate in words, when we do it by way of proposition, or dogmatically, that is to say, by attributes or titles; which may be termed praising and celebrating categorically and plainly; as when we declare him whom we honour to be liberal, strong, wise. And then in deeds, when it is done by consequence or by hypothesis or supposition; as by thanksgiving, which supposeth goodness; or by obedience, which supposeth power; or by congratulation, which supposeth happiness.
And there is one sort natural, and another arbitrary.
11. Now whether we desire to praise a man in words or deeds, we shall find some things which signify honour with all men: such as among attributes, are the general words of virtues and powers, which cannot be taken in ill sense; as good, fair, strong, just, and the like: and among actions, obedience, thanksgiving, prayers, and others of that kind, by which an acknowledgment of virtue and power is ever understood. Others, which signify honour but with some, and scorn with others, or else neither; such as in attributes, are those words, which, according to the diversity of opinions, are diversely referred to virtues or vices, to honest or dishonest things. As that a man slew his enemy, that he fled, that he is a philosopher, or an orator, and the like; which with some are had in honour, with others in contempt. In deeds, such as depend on the custom of the place, or prescriptions of civil laws; as in saluting to be bareheaded, to put off the shoes, to bend the body, to petition for anything standing, prostrate, kneeling, forms of ceremony, and the like. Now that worship which is always and by all men accounted honourable, may be called natural; the other, which follows places and customs, arbitrary.
One commanded, another voluntary.
12. Furthermore, worship may be enjoined, to wit, by the command of him that is worshipped, and it may be voluntary, namely, such as seems good to the worshipper. If it be enjoined, the actions expressing it do not signify honour, as they signify actions, but as they are enjoined: for they signify obedience immediately, obedience power; insomuch as worship enjoined consists in obedience. Voluntary is honourable only in the nature of the actions; which if they do signify honour to the beholders, it is worship, if not, it is reproach. Again, worship may be either public or private. But public, respecting each single worshipper, may not be voluntary; respecting the city, it may. For seeing that which is done voluntarily, depends on the will of the doer, there would not one worship be given, but as many worships as worshippers; except the will of all men were united by the command of one. But private worship may be voluntary, if it be done secretly; for what is done openly, is restrained either by laws or through modesty; which is contrary to the nature of a voluntary action.
What the end or aim of worship is.
13. Now that we may know what the scope and end of worshipping others is, we must consider the cause why men delight in worship. And we must grant what we have showed elsewhere; that joy consists in this, that a man contemplates virtue, strength, science, beauty, friends, or any power whatsoever, as being, or as though it were his own; and it is nothing else but a glory or triumph of the mind, conceiving itself honoured, that is to say, loved and feared, that is to say, having the services and assistances of men in readiness. Now because men believe him to be powerful, whom they see honoured, that is to say, esteemed powerful by others; it falls out that honour is increased by worship; and by the opinion of power true power is acquired. His end therefore, who either commands or suffers himself to be worshipped, is, that by this means he may acquire as many as he can, either through love or fear, to be obedient unto him.
What the natural laws are concerning God’s attributes.
14. But that we may understand what manner of worship of God natural reason doth assign us, let us begin from his attributes. Where first, it is manifest that existence is to be allowed him; for there can be no will to honour him, who, we think, hath no being. Next, those philosophers who said, that God was the world or the world’s soul, that is to say, a part of it, spake unworthily of God; for they attribute nothing to him, but wholly deny his being. For by the word God we understand the world’s cause. But in saying that the world is God, they say that it hath no cause, that is as much as there is no God. In like manner, they who maintain the world not to be created, but eternal; because there can be no cause of an eternal thing, in denying the world to have a cause, they deny also that there is a God. They also have a wretched apprehension of God, who imputing idleness to him, do take from him the government of the world and of mankind. For say, they should acknowledge him omnipotent; yet if he mind not these inferior things, that same thread-bare sentence will take place with them: quod supra nos, nihil ad nos; what is above us, doth not concern us. And seeing there is nothing for which they should either love or fear him, truly he will be to them as though he were not at all. Moreover, in attributes which signify greatness or power, those which signify some finite or limited thing, are not signs at all of an honouring mind. For we honour not God worthily, if we ascribe less power or greatness to him than possibly we can. But every finite thing is less than we can; for most easily we may always assign and attribute more to a finite thing. No shape therefore must be assigned to God, for all shape is finite; nor must he be said to be conceived or comprehended by imagination, or any other faculty of our soul; for whatsoever we conceive is finite. And although this word infinite signify a conception of the mind, yet it follows not that we have any conception of an infinite thing. For when we say that a thing is infinite, we signify nothing really, but the impotency in our own mind; as if we should say, we know not whether or where it is limited. Neither speak they honourably enough of God, who say we have an idea of him in our mind: for an idea is our conception; but conception we have none, except of a finite thing. Nor they, who say that he hath parts, or that he is some certain entire thing; which are also attributes of finite things. Nor that he is in any place; for nothing can be said to be in a place, but what hath bounds and limits of its greatness on all sides. Nor that he is moved or is at rest; for either of them suppose a being in some place. Nor that there are many Gods; because not many infinites. Furthermore, concerning attributes of happiness, those are unworthy of God which signify sorrow; (unless they be taken not for any passion, but, by a metonomy, for the effect); such as repentance, anger, pity. Or want; as appetite, hope, concupiscence, and that love which is also called lust; for they are signs of poverty; since it cannot be understood that a man should desire, hope, and wish for aught, but what he wants and stands in need of. Or any passive faculty; for suffering belongs to a limited power, and which depends upon another. When we therefore attribute a will to God, it is not to be conceived like unto ours, which is called a rational desire; (for if God desires, he wants, which for any man to say, is a contumely); but we must suppose some resemblance which we cannot conceive. In like manner when we attribute sight and other acts of the sense to him, or knowledge, or understanding, which in us are nothing else but a tumult of the mind, raised from outward objects pressing the organs; we must not think that any such thing befalls the Deity; for it is a sign of power depending upon some other, which is not the most blessed thing. He therefore who would not ascribe any other titles to God than what reason commands, must use such as are either negative, as infinite, eternal, incomprehensible, &c.; or superlative, as most good, most great, most powerful, &c.; or indefinite, as good, just, strong, creator, king, and the like; in such sense, as not desiring to declare what he is; (which were to circumscribe him within the narrow limits of our phantasy); but to confess his own admiration and obedience, which is the property of humility and of a mind yielding all the honour it possibly can do. For reason dictates one name alone which doth signify the nature of God, that is, existent, or simply, that he is; and one in order to, and in relation to us, namely God, under which is contained both King, and Lord, and Father.
What those actions are, whereby naturally we do give worship.
15. Concerning the outward actions wherewith God is to be worshipped, as also concerning his titles; it is a most general command of reason, that they be signs of a mind yielding honour. Under which are contained in the first place, prayers.
“Qui fingit sacros auro vel marmore vultus,
Non facit ille deos; qui rogat, ille facit.”
For prayers are the signs of hope; and hope is an acknowledgment of the divine power or goodness.
In the second place, thanksgiving; which is a sign of the same affection, but that prayers go before the benefit, and thanks follow it.
In the third, gifts, that is to say, oblations and sacrifices; for these are thanksgivings.
In the fourth, not to swear by any other. For a man’s oath is an imprecation of his wrath against him if he deceive, who both knows whether he do or not, and can punish him if he do, though he be never so powerful; which only belongs to God. For if there were any man from whom his subjects’ malice could not lie hid, and whom no human power could resist, plighted faith would suffice without swearing; which broken, might be punished by that man. And for this very reason there would be no need of an oath.
In the fifth place, to speak warily of God; for that is a sign of fear, and fear is an acknowledgment of power. It follows from this precept, that we may not take the name of God in vain, or use it rashly; for either are inconsiderate. That we must not swear, where there is no need; for that is in vain. But need there is none, unless it be between cities, to avoid or take away contention by force, which necessarily must arise where there is no faith kept in promises: or in a city, for the better certainty of judicature. Also, that we must not dispute of the divine nature; for it is supposed that all things in the natural kingdom of God are inquired into by reason only, that is to say, out of the principles of natural science. But we are so far off by these to attain to the knowledge of the nature of God, that we cannot so much as reach to the full understanding of all the qualities of our own bodies, or of any other creatures. Wherefore there comes nothing from these disputes, but a rash imposition of names to the divine Majesty according to the small measure of our conceptions. It follows also, (which belongs to the right of God’s kingdom), that their speech is inconsiderate and rash, who say, that this or that doth not stand with divine justice. For even men count it an affront that their children should dispute their right, or measure their justice otherwise than by the rule of their commands.
In the sixth, whatsoever is offered up in prayers, thanksgivings, and sacrifices, must in its kind be the best and most betokening honour; namely, prayers must not be rash, or light, or vulgar, but beautiful, and well composed. For though it were absurd in the heathen to worship God in an image, yet was it not against reason to use poetry and music in their churches.
Also oblations must be clean, and presents sumptuous; and such as are significative either of submission or gratitude, or commemorative of benefits received. For all these proceed from a desire of honouring.
In the seventh, that God must be worshipped not privately only, but openly and publicly in the sight of all men; because that worship is so much more acceptable, by how much it begets honour and esteem in others; as hath been declared before in [art. 13]. Unless others therefore see it, that which is most pleasing in our worship vanisheth.
In the last place, that we use our best endeavour to keep the laws of nature. For the undervaluing of our master’s command, exceeds all other affronts whatsoever; as on the other side, obedience is more acceptable than all other sacrifices.
And these are principally the natural laws concerning the worship of God; those, I mean, which reason dictates to every man. But to whole cities, every one whereof is one person, the same natural reason further commands an uniformity of public worship. For the actions done by particular persons, according to their private reasons, are not the city’s actions; and therefore not the city’s worship. But what is done by the city, is understood to be done by the command of him or them who have the sovereignty; wherefore also together with the consent of all the subjects, that is to say, uniformly.
In the natural kingdom of God, the city may appoint what worship it pleaseth.
16. The natural laws set down in the foregoing article concerning the divine worship, only command the giving of natural signs of honour. But we must consider that there are two kinds of signs; the one natural; the other done upon agreement, or by express or tacit composition. Now because in every language the use of words and names come by appointment, it may also by appointment be altered; for that which depends on and derives its force from the will of men, can by the will of the same men agreeing be changed again or abolished. Such names therefore as are attributed to God by the appointment of men, can by the same appointment be taken away. Now what can be done by the appointment of men, that the city may do. The city therefore by right, that is to say, they who have the power of the whole city, shall judge what names or appellations are more, what less honourable for God; that is to say, what doctrines are to be held and professed concerning the nature of God and his operations. Now actions do signify not by men’s appointment, but naturally; even as the effects are signs of their causes. Whereof some are always signs of scorn to them before whom they are committed; as those whereby the body’s uncleanness is discovered, and whatsoever men are ashamed to do before those whom they respect. Others are always signs of honour, as to draw near and discourse decently and humbly, to give way or to yield in any matter of private benefit. In these actions the city can alter nothing. But there are infinite others, which, as much as belongs to honour or reproach, are indifferent. Now these, by the institution of the city, may both be made signs of honour, and being made so, do in very deed become so. From whence we may understand, that we must obey the city in whatsoever it shall command to be used for a sign of honouring God, that is to say, for worship; provided it can be instituted for a sign of honour; because that is a sign of honour, which by the city’s command is used for such.
God ruling by nature only, the city, that is to say, that man or court which under God hath the sovereignty, is the interpreter of all the laws.
17. We have already declared which were the laws of God, as well sacred as secular, in his government by the way of nature only. Now because there is no man but may be deceived in reasoning, and that it so falls out that men are of different opinions concerning the most actions; it may be demanded further, whom God would have to be the interpreter of right reason, that is to say, of his laws. And as for the secular laws, (I mean those which concern justice and the carriage of men towards men), by what hath been said before of the constitution of a city, we have demonstratively showed it agreeable to reason, that all judicature belongs to the city; and that judicature is nothing else but an interpretation of the laws; and by consequence, that every where cities, that is to say, those who have the sovereign power, are the interpreters of the laws. As for the sacred laws, we must consider what hath been before demonstrated in chap. V. [art. 13], that every subject hath transferred as much right as he could on him or them who had the supreme authority. But he could have transferred his right of judging the manner how God is to be honoured; and therefore also he hath done it. That he could, it appears hence; that the manner of honouring God before the constitution of a city, was to be fetched from every man’s private reason. But every man can subject his private reason to the reason of the whole city. Moreover, if each man should follow his own reason in the worshipping of God, in so great a diversity of worshippers one would be apt to judge another’s worship uncomely, or impious; neither would the one seem to the other to honour God. Even that therefore which were most consonant to reason, would not be a worship; because that the nature of worship consists in this, that it be the sign of inward honour. But there is no sign, but whereby somewhat becomes known to others; and therefore is there no sign of honour, but what seems so to others. Again, that is a true sign, which by the consent of men becomes a sign; therefore also that is honourable, which by the consent of men, that is to say, by the command of the city, becomes a sign of honour. It is not therefore against the will of God, declared by the way of reason only, to give him such signs of honour as the city shall command. Wherefore subjects can transfer their right of judging the manner of God’s worship, on him or them who have the sovereign power. Nay, they must do it; for else all manner of absurd opinions concerning the nature of God, and all ridiculous ceremonies which have been used by any nations, will be seen at once in the same city. Whence it will fall out, that every man will believe that all the rest do offer God an affront; so that it cannot be truly said of any, that he worships God; for no man worships God, that is to say, honours him outwardly, but he who doth those things, whereby he appears to others for to honour him. It may therefore be concluded, that the interpretation of all laws, as well sacred as secular, (God ruling by the way of nature only), depends on the authority of the city, that is to say, that man or counsel to whom the sovereign power is committed; and that whatsoever God commands, he commands by his voice. And on the other side, that whatsoever is commanded by them, both concerning the manner of honouring God, and concerning secular affairs, is commanded by God himself.
Certain doubts removed.
18. Against this, some man may demand, first, whether it doth not follow that the city must be obeyed, if it command us directly to affront God, or forbid us to worship him? I say, it does not follow, neither must we obey. For to affront, or not to worship at all, cannot by any man be understood for a manner of worshipping. Neither also had any one, before the constitution of a city, of those who acknowledge God to rule, a right to deny him the honour which was then due unto him; nor could he therefore transfer a right on the city of commanding any such things. Next, if it be demanded whether the city must be obeyed, if it command somewhat to be said or done, which is not a disgrace to God directly, but from whence by reasoning disgraceful consequences may be derived; as for example, if it were commanded to worship God in an image, before those who account that honourable: truly it is to be done.[[19]] For worship is instituted in sign of honour; but to worship him thus, is a sign of honour, and increaseth God’s honour among those who do so account of it. Or if it be commanded to call God by a name, which we know not what it signifies, or how it can agree with this word God; that also must be done. For what we do for honour’s sake, (and we know no better), if it be taken for a sign of honour, it is a sign of honour; and therefore if we refuse to do it, we refuse the enlarging of God’s honour. The same judgment must be had of all the attributes and actions about the merely rational worship of God, which may be controverted and disputed. For though this kind of commands may be sometimes contrary to right reason, and therefore sins in them who command them; yet are they not against right reason, nor sins in subjects; whose right reason, in points of controversy, is that which submits itself to the reason of the city. Lastly, if that man or counsel who hath the supreme power, command himself to be worshipped with the same attributes and actions, wherewith God is to be worshipped; the question is, whether we must obey? There are many things, which may be commonly attributed both to God and men; for even men may be praised and magnified. And there are many actions, whereby God and men may be worshipped. But the significations of the attributes and actions are only to be regarded. Those attributes therefore, whereby we signify ourselves to be of an opinion, that there is any man endued with a sovereignty independent from God, or that he is immortal, or of infinite power, and the like; though commanded by princes, yet must they be abstained from. As also from those actions signifying the same; as prayer to the absent; to ask those things which God alone can give, as rain and fair weather; to offer him what God can only accept, as oblations, holocausts; or to give a worship, than which a greater cannot be given, as sacrifice. For these things seem to tend to this end, that God may not be thought to rule; contrary to what was supposed from the beginning. But genuflection, prostration, or any other act of the body whatsoever, may be lawfully used even in civil worship; for they may signify an acknowledgment of the civil power only. For divine worship is distinguished from civil, not by the motion, placing, habit, or gesture of the body, but by the declaration of our opinion of him whom we do worship. As if we cast down ourselves before any man, with intention of declaring by that sign that we esteem him as God, it is divine worship; if we do the same thing as a sign of our acknowledgment of the civil power, it is civil worship. Neither is the divine worship distinguished from civil, by any action usually understood by the words λατρεία and δουλεία; whereof the former marking out the duty of servants, the latter their destiny, they are words of the same action in degree.
What is sin in the natural kingdom of God, and what treason against the divine majesty.
19. From what hath been said may be gathered, that God reigning by the way of natural reason only, subjects do sin, first if they break the moral laws; which are unfolded in chapters II. and III. Secondly, if they break the laws or commands of the city, in those things which pertain to justice. Thirdly, if they worship not God κατὰ τὰ νόμικα Fourthly, if they confess not before men, both in words and deeds, that there is one God most good, most great, most blessed, the Supreme King of the world and of all worldly kings; that is to say, if they do not worship God. This fourth sin in the natural kingdom of God, by what hath been said in the foregoing chapter in [art. 2], is the sin of treason against the Divine Majesty. For it is a denying of the Divine Power, or atheism. For sins proceed here, just as if we should suppose some man to be the sovereign king, who being himself absent, should rule by his viceroy. Against whom sure they would transgress, who should not obey his viceroy in all things; except he usurped the kingdom to himself, or would give it to some other. But they who should so absolutely obey him, as not to admit of this exception, might be said to be guilty of treason.
[18]. By reason of their weakness.] If this shall seem hard to any man, I desire him with a silent thought to consider, if there were two Omnipotents, whether were bound to obey. I believe he will confess that neither is bound. If this be true, then it is also true what I have set down; that men are subject unto God, because they are not omnipotent. And truly our Saviour admonishing Paul, who at that time was an enemy to the Church, that he should not kick against the pricks; seems to require obedience from him for this cause, because he had not power enough to resist.
[19]. Truly it is to be done.] We said in [art. 14] of this chapter, that they who attributed limits to God, transgressed the natural law concerning God’s worship. Now they who worship him in an image, assign him limits. Wherefore they do that which they ought not to do. And this place seems to contradict the former. We must therefore know first, that they who are constrained by authority, do not set God any bounds; but they who command them. For they who worship unwillingly, do worship in very deed: but they either stand or fall there, where they are commanded to stand or fall by a lawful sovereign. Secondly, I say it must be done, not at all times and everywhere, but on supposition that there is no other rule of worshipping God, beside the dictates of human reason; for then the will of the city stands for reason. But in the kingdom of God by way of covenant, whether old or new, where idolatry is expressly forbid, though the city commands us to worship thus, yet must we not do it. Which, if he shall consider, who conceived some repugnancy between this and [art. 14], will surely cease to think so any longer.
CHAPTER XVI.
OF THE KINGDOM OF GOD UNDER THE OLD COVENANT.
[1.] Superstition possessing foreign nations, God instituted true religion by the means of Abraham. [2.] By the covenant between God and Adam, all dispute is forbidden concerning the commands of superiors. [3.] The manner of the covenant between God and Abraham. [4.] In that covenant is contained an acknowledgment of God, not simply, but of him who appeared unto Abraham. [5.] The laws unto which Abraham was tied, were no other beside those of nature, and the law of circumcision. [6.] Abraham was the interpreter of the word of God, and of all laws among those that belonged to him. [7.] Abraham’s subjects could not sin by obeying him. [8.] God’s covenant with the Hebrews on Mount Sinai. [9.] From thence God’s government took the name of a kingdom. [10.] What laws were by God given to the Jews. [11.] What the word of God is, and how to be known. [12.] What was held the written word of God among the Jews. [13.] The power of interpreting the word of God, and the supreme civil power, were united in Moses while he lived. [14.] They were also united in the high-priest, during the life of Joshua. [15.] They were united too in the high-priest until king Saul’s time. [16.] They were also united in the kings until the captivity. [17.] They were so in the high-priests after the captivity. [18.] Denial of the Divine Providence, and idolatry, were the only treasons against the Divine Majesty among the Jews; in all things else they ought to obey their princes.
Superstition possessing foreign nations, God instituted the true religion by the means of Abraham.
1. Mankind, from conscience of its own weakness and admiration of natural events, hath this; that most men believe God to be the invisible maker of all invisible things; whom they also fear, conceiving that they have not a sufficient protection in themselves. But the imperfect use they had of their reason, the violence of their passions did so cloud them, that they could not rightly worship him. Now the fear of invisible things, when it is severed from right reason, is superstition. It was therefore almost impossible for men, without the special assistance of God, to avoid both rocks of atheism and superstition. For this proceeds from fear without right reason; that, from an opinion of right reason without fear. Idolatry therefore did easily fasten upon the greatest part of men; and almost all nations did worship God in images and resemblances of finite things; and they worshipped spirits or vain visions, perhaps out of fear calling them devils. But it pleased the Divine Majesty, as we read it written in the sacred history, out of all mankind to call forth Abraham, by whose means he might bring men to the true worship of him; and to reveal himself supernaturally to him, and to make that most famous covenant with him and his seed, which is called the old covenant or testament. He therefore is the head of true religion; he was the first that after the deluge taught, that there was one God, the Creator of the universe. And from him the kingdom of God by way of covenants, takes its beginning. Joseph. Antiq. Jews, lib. I.. cap. 7.
By the covenant between God and Adam, all dispute is forbidden concerning[concerning] the commands of superiors.
2. In the beginning of the world God reigned indeed, not only naturally, but also by way of covenant, over Adam and Eve; so as it seems he would have no obedience yielded to him, beside that which natural reason should dictate, but by the way of covenant, that is to say, by the consent of men themselves. Now because this covenant was presently made void, nor ever after renewed, the original of God’s kingdom (which we treat of in this place) is not to be taken thence. Yet this is to be noted by the way; that by that precept of not eating of the tree of the knowledge of good and evil, (whether the judicature of good and evil, or the eating of the fruit of some tree were forbidden), God did require a most simple obedience to his commands, without dispute whether that were good or evil which was commanded. For the fruit of the tree, if the command be wanting, hath nothing in its own nature, whereby the eating of it could be morally evil, that is to say, a sin.
The manner of the covenant between God and Abraham.
3. Now the covenant between God and Abraham was made in this manner, (Gen. xvii. 7, 8): I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. Now it was necessary to institute some sign, whereby Abraham and his seed should retain the memory of this covenant; wherefore circumcision was added to the covenant, but yet as a sign only, (verse 10, 11): This is my covenant which ye shall keep between me and thee, and thy seed after thee; every man-child among you shall be circumcised, and ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant between me and you. It is therefore covenanted, that Abraham shall acknowledge God to be his God and the God of his seed, that is to say, that he shall submit himself to be governed by him; and that God shall give unto Abraham the inheritance of that land wherein he then dwelt but as a pilgrim; and that Abraham, for a memorial sign of this covenant, should take care to see himself and his male seed circumcised.
In that covenant is contained an acknowledgment of God, not simply, but of him who appeared unto Abraham.
4. But seeing that Abraham, even before the covenant, acknowledged God to be the Creator and King of the world; (for he never doubted either of the being or the providence of God); how comes it not to be superfluous, that God would purchase to himself with a price and by contract an obedience which was due to him by nature; namely, by promising Abraham the land of Canaan, upon condition that he would receive him for his God; when by the right of nature he was already so? By those words therefore, to be a God unto thee and to thy seed after thee, we understand not that Abraham satisfied this covenant by a bare acknowledgment of the power and dominion which God had naturally over men, that is to say, by acknowledging God indefinitely, which belongs to natural reason; but he must definitely acknowledge him, who said unto him, (Gen. xii. 1, 2): Get thee out of thy country; &c. (Gen. xiii. 14): Lift up thine eyes, &c.: who appeared unto him, (Gen. xviii. 1, 2), in the shape of three celestial men; and (Gen. xv. 1), in a vision; and (verse 13), in a dream, which is matter of faith. In what shape God appeared unto Abraham, by what kind of sound he spake to him, is not expressed. Yet it is plain that Abraham believed that voice to be the voice of God and a true revelation, and would have all his to worship him, who had so spoken unto him, for God the Creator of the world; and that his faith was grounded on this, not that he believed God to have a being or that he was true in his promises, that which all men believe, but that he doubted not him to be God, whose voice and promises he had heard, and that the God of Abraham signified not simply God, but that God which appeared unto him; even as the worship, which Abraham owed unto God in that notion, was not the worship of reason, but of religion and faith, and that which not reason, but God had supernaturally revealed.
The laws to which Abraham was tied were no other, but those of nature and that of circumcision.
5. But we read of no laws given by God to Abraham, or by Abraham to his family, either then or after, secular or sacred; excepting the commandment of circumcision, which is contained in the covenant itself. Whence it is manifest, that there were no other laws or worship, which Abraham was obliged to, but the laws of nature, rational worship, and circumcision.
Abraham among his own was the interpreter of the word of God and of all laws.
6. Now Abraham was the interpreter of all laws, as well sacred as secular, among those that belonged to him; not merely naturally, as using the laws of nature only, but even by the form of the covenant itself; in which obedience is promised by Abraham, not for himself only, but for his seed also; which had been in vain, except his children had been tied to obey his commands. And how can that be understood, which God says (Gen. xviii. 18, 19): All the nations of the earth shall be blessed in him; for I know him, that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment: unless his children and his household were supposed to be obliged to yield obedience unto his commands?
Abraham’s subjects could not sin in obeying him.
7. Hence it follows, that Abraham’s subjects could not sin in obeying him, provided that Abraham commanded them not to deny God’s existence or providence, or to do somewhat expressly contrary to the honour of God. In all other things, the word of God was to be fetched from his lips only, as being the interpreter of all the laws and words of God. For Abraham alone could teach them who was the God of Abraham, and in what manner he was to be worshipped. And they who after Abraham’s death were subject to the sovereignty of Isaac or Jacob, did by the same reason obey them in all things without sin, as long as they acknowledged and professed the God of Abraham to be their God. For they had submitted themselves to God simply, before they did it to Abraham, and to Abraham before they did it to the God of Abraham: again, to the God of Abraham, before they did it to Isaac. In Abraham’s subjects therefore, to deny God was the only treason against the divine Majesty; but in their posterity, it was also treason to deny the God of Abraham, that is to say, to worship God otherwise than was instituted by Abraham, to wit, in images made with hands,[[20]] as other nations did; which for that reason were called idolaters. And hitherto, subjects might easily enough discern what was to be observed, what avoided in the commands of their princes.
God’s covenant with the Hebrews at Mount Sinai.
8. To go on now, following the guidance of the holy Scripture; the same covenant was renewed (Gen. xxvi. 3, 4) with Isaac; and (Gen. xxviii. 13, 14) with Jacob; where God styles himself not simply God, whom nature doth dictate him to be, but distinctly the God of Abraham and Isaac. Afterward being about to renew the same covenant by Moses with the whole people of Israel, (Exod. iii. 6): I am, saith he, the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob. Afterward, when that people, not only the freest, but also the greatest enemy to human subjection, by reason of the fresh memory of their Egyptian bondage, abode in the wilderness near mount Sinai, that ancient covenant was propounded to them all to be renewed in this manner (Exod. xix. 5, 6): Therefore if ye will obey my voice indeed, and keep my covenant, (to wit, that covenant which was made with Abraham, Isaac and Jacob); then shall ye be a peculiar treasure unto me, above all people; for all the earth is mine, and ye shall be to me a kingdom of priests, and an holy nation. And all the people answered together, and said, (verse 8) All that the Lord hath spoken, will we do.
From thence God’s government was called a kingdom.
9. In this covenant, among other things, we must consider well the appellation of kingdom, not used before. For although God, both by nature and by covenant made with Abraham, was their king, yet owed they him an obedience and worship only natural, as being his subjects; and religious, such as Abraham instituted, as being the subjects of Abraham, Isaac, and Jacob, their natural princes. For they had received no word of God beside the natural word of right reason; neither had any covenant passed between God and them, otherwise than as their wills were included in the will of Abraham, as their prince. But now by the covenant made at Mount Sinai, the consent of each man being had, there becomes an institutive kingdom of God over them. That kingdom of God, so renowned in Scriptures and writings of divines, took its beginning from this time; and hither tends that which God said to Samuel, when the Israelites asked a king (1 Sam. viii. 7): They have not rejected thee, but they have rejected me, that I should not reign over them; and that which Samuel told the Israelites (1 Sam. xii. 12): Ye said unto me, nay, but a king shall reign over us, when the Lord your God was your king; and that which is said, Jer. xxxi. 31: I will make a new covenant, &c. although I was an husband unto them; and the doctrine also of Judas Galilæus, where mention is made in Josephus’ Antiq. of the Jews, (Book xviii. chap. 2), in these words: But Judas Galilæus was the first author of this fourth way of those who followed the study of wisdom. These agree in all the rest with the Pharisees, excepting that they burn with a most constant desire of liberty; believing God alone to be held for their Lord and prince; and will sooner endure even the most exquisite kinds of torments, together with their kinsfolks and dearest friends, than call any mortal man their Lord.
What laws were by God given to the Jews.
10. The right of the kingdom being thus constituted by way of covenant, let us see in the next place, what laws God propounded to them. Now those are known to all, to wit, the decalogue, and those other, as well judicial as ceremonial laws, which we find from the twentieth chapter of Exodus to the end of Deuteronomy and the death of Moses. Now of those laws, delivered in general by the hand of Moses, some there are which oblige naturally, being made by God, as the God of nature, and had their force even before Abraham’s time. Others there are which oblige by virtue of the covenant made with Abraham, being made by God as the God of Abraham, which had their force even before Moses’s time, by reason of the former covenant. But there are others which oblige by virtue of that covenant only, which was made last with the people themselves; being made by God, as being the peculiar king of the Israelites. Of the first sort are all the precepts of the decalogue which pertain unto manners; such as, honour thy parents, thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet; for they are the laws of nature. Also the precept of not taking God’s name in vain; for it is a part of natural worship, as hath been declared in the foregoing chapter ([art. 15]). In like manner the second commandment, of not worshipping by way of any image made by themselves; for this also is a part of natural religion, as hath been showed in the same article. Of the second sort is the first commandment of the decalogue, of not having any other Gods; for in that consists the essence of the covenant made with Abraham, by which God requires nothing else, but that he should be his God, and the God of his seed. Also the precept of keeping holy the Sabbath; for the sanctification of the seventh day is instituted in memorial of the six days’ creation, as appears out of these words (Exod. xxxi. 16-17): It is a perpetual covenant, (meaning the Sabbath), and a sign between me and the children of Israel for ever; for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Of the third kind are the politic, judicial, and ceremonial laws; which only belonged to the Jews. The laws of the first and second sort written in tables of stone, to wit, the decalogue, was kept in the ark itself. The rest written in the volume of the whole law, were laid up in the side of the ark, (Deut. xxxi. 26). For these, retaining the faith of Abraham, might be changed; those could not.
What the word of God is, and how to be known.
11. All God’s laws are God’s word; but all God’s word is not his law. I am the Lord thy God which brought thee out of the land of Egypt, is the word of God; it is no law. Neither is all that, which for the better declaring of God’s word is pronounced or written together with it, instantly to be taken for God’s word. For, Thus saith the Lord, is not the voice of God, but of the preacher or prophet. All that, and only that, is the word of God, which a true prophet hath declared God to have spoken. Now the writings of the prophets, comprehending as well those things which God, as which the prophet himself speaks, are therefore called the word of God, because they contain the word of God. Now because all that, and that alone, is the word of God, which is recommended to us for such by a true prophet, it cannot be known what God’s word is, before we know who is the true prophet; nor can we believe God’s word, before we believe the prophet. Moses was believed by the people of Israel for two things; his miracles and his faith. For how great and most evident miracles soever he had wrought, yet would they not have trusted him, at least he was not to have been trusted, if he had called them out of Egypt to any other worship than the worship of the God of Abraham, Isaac, and Jacob their fathers. For it had been contrary to the covenant made by themselves with God. In like manner two things there are; to wit, supernatural prediction of things to come, which is a mighty miracle; and faith in the God of Abraham, their deliverer out of Egypt; which God proposed to all the Jews to be kept for marks of a true prophet. He that wants either of these, is no prophet; nor is it to be received for God’s word, which he obtrudes for such. If faith be wanting, he is rejected in these words, (Deut. xiii. 1, 2, 3, 4, 5): If there arise among you a prophet or a dreamer of dreams, and giveth thee a sign, or a wonder; and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, &c. that prophet, or that dreamer of dreams shall be put to death. If prediction of events be wanting, he is condemned by these, (Deut. xviii. 21, 22): And if thou say in thine heart, how shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not nor come to pass, that is the thing which the Lord hath not spoken; but the prophet hath spoken it presumptuously. Now, that that is the word of God which is published for such by a true prophet; and that he was held to be a true prophet among the Jews, whose faith was true, and to whose predictions the events answered; is without controversy. But what it is, to follow other gods, and whether the events which are affirmed to answer their predictions, do truly answer them or not, may admit many controversies; especially in predictions which obscurely and enigmatically foretel the event; such as the predictions of almost all the prophets are; as who saw not God apparently, like unto Moses, but in dark speeches, and in figures. (Numb. xii. 8). But of these we cannot judge, otherwise than by the way of natural reason; because that judgment depends on the prophet’s interpretation, and on its proportion with the event.
What was held for the written word of God among the Jews.
12. The Jews did hold the book of the whole law, which was called Deuteronomy, for the written word of God; and that only (forasmuch as can be collected out of sacred history) until the captivity. For this book was delivered by Moses himself to the priests, to be kept and laid up in the side of the ark of the covenant, and to be copied out by the kings; and the same a long time after, by the authority of king Josiah (2 Kings xxiii. 2), acknowledged again for the word of God. But it is not manifest, when the rest of the books of the Old Testament were first received into canon. But what concerns the prophets, Isaiah and the rest, since they foretold no other things than what were to come to pass, either in or after the captivity, their writings could not at that time be held for prophetic; by reason of the law cited above (Deut. xviii. 21, 22), whereby the Israelites were commanded not to account any man for a true prophet, but him whose prophecies were answered by the events. And hence peradventure it is, that the Jews esteemed the writings of those whom they slew when they prophesied, for prophetic afterward; that is to say, for the word of God.
The power of interpreting the word of God, and the supreme civil power, were united in Moses while he lived.
13. It being known what laws there were under the old covenant, and what word of God received from the beginning; we must furthermore consider, with whom the authority of judging, whether the writings of the prophets arising afterward were to be received for the word of God; that is to[is to] say, whether the events did answer their predictions or not; and with whom also the authority of interpreting the laws already received, and the written word of God, did reside: which thing is to be traced through all the times and several changes of the commonwealth of Israel. But it is manifest that this power, during the life of Moses, was entirely in himself. For if he had not been the interpreter of the laws and word, that office must have belonged either to every private person, or to a congregation or synagogue of many, or to the high-priest or to other prophets. First, that that office belonged not to private men, or any congregation made of them, appears hence; that they were not admitted, nay, they were prohibited with most heavy threats, to hear God speak, otherwise than by the means of Moses. For it is written, (Exod. xix. 24, 25): Let not the priests and the people break through, to come up unto the Lord, lest he break forth upon them. So Moses went down unto the people, and spake unto them. It is further manifestly and expressly declared, upon occasion given by the rebellion of Corah, Dathan, and Abiram, and the two hundred and fifty princes of the assembly, that neither private men nor the congregation should pretend that God had spoken by them, and by consequence that they had the right of interpreting God’s word. For they contending, that God spake no less by them than by Moses, argue thus, (Numbers xvi. 3): Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them. Wherefore then lift ye up yourselves above the congregation of the Lord? But how God determined this controversy, is easily understood by verses 33 and 35 of the same chapter, where Corah, Dathan, and Abiram went down alive into the pit, &c. And there came out fire from the Lord, and consumed the two hundred and fifty men that offered incense. Secondly, that Aaron the high-priest had not this authority, is manifest by the like controversy between him (together with his sister Miriam) and Moses. For the question was, whether God spake by Moses only, or by them also; that is to say, whether Moses alone, or whether they also were interpreters of the word of God. For thus they said, (Numb. xii. 2): Hath the Lord indeed spoken only by Moses? Hath he not also spoken by us? But God reproved them; and made a distinction between Moses and other prophets, saying, (verse 6, 7, 8): If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream: my servant Moses is not so, &c. For with him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall he behold. Wherefore then were ye not afraid to speak against my servant Moses? Lastly, that the interpretation of the word of God as long as Moses lived, belonged not to any other prophets whatsoever, is collected out of that place which we now cited, concerning his eminency above all others; and out of natural reason, for as much as it belongs to the same prophet, who brings the commands of God, to unfold them too; but there was then no other word of God, beside that which was declared by Moses. And out of this also, that there was no other prophet extant at that time, who prophesied to the people, excepting the seventy elders who prophesied by the spirit of Moses. And even that Joshua, who was then Moses’ servant, his successor afterward, believed to be injuriously done, till he knew it was by Moses’ consent; which thing is manifest by text of Scripture, (Numb. xi. 25): And the Lord came down in a cloud, &c. and took of the spirit that was upon Moses, and gave it unto the seventy elders. Now after it was told that they prophesied, Joshua said unto Moses, Forbid them, my lord. But Moses answered: Why enviest thou for my sake? Seeing therefore Moses alone was the messenger of God’s word, and that the authority of interpreting it pertained neither to private men, nor to the synagogue, nor to the high-priest, nor to other prophets; it remains that Moses alone was the interpreter of Gods word, who also had the supreme power in civil matters; and that the conventions of Corah with the rest of his complices against Moses and Aaron, and of Aaron with his sister against Moses, were raised, not for the salvation of their souls, but by reason of their ambition and desire of dominion over the people.
They were also united in the high-priest, during the life of Joshua.
14. In Joshua’s time the interpretation of the laws, and of the word of God, belonged to Eleazar the high-priest; who was also, under God, their absolute king. Which is collected, first of all, out of the covenant itself; in which the commonwealth of Israel is called a priestly kingdom, or, as it is recited in 1 Peter ii. 9, a royal priesthood. Which could in no wise be said, unless by the institution and covenant of the people, the regal power were understood to belong to the high-priest. Neither doth this repugn what hath been said before, where Moses, and not Aaron, had the kingdom under God. Since it is necessary, when one man institutes the form of a future commonwealth, that one should govern the kingdom which he institutes during his life, (whether it be monarchy, aristocracy, or democracy); and have all that power for the present, which he is bestowing on others for the future. Now, that Eleazar the priest had not only the priesthood, but also the sovereignty, is expressly set down in Joshua’s call to the administration. For thus it is written (Numb, xxvii. 18, 19, 20, 21): Take thee Joshua the son of Nun, a man in whom is the Spirit, and lay thine hand upon him, and set him before Eleazar the priest, and before all the congregation, and give him a charge in their sight; and thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient; and he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim, before the Lord; at his word shall they go out, and at his word shall they come in, and all the children of Israel with him, even all the congregation. Where to ask counsel of God for whatsoever is to be done, that is, to interpret God’s word, and in the name of God to command in all matters, belongs to Eleazar; and to go out and to come in at his word, that is to say, to obey, belongs both to Joshua and to all the people. It is to be observed also, that that speech, part of thy glory, clearly denotes that Joshua had not a power equal with that which Moses had. In the meantime it is manifest, that even in Joshua’s time the supreme power and authority of interpreting the word of God, were both in one person.
They were also united in the high-priest, until king Saul’s time.
15. After Joshua’s death follow the times of the Judges until king Saul; in which it is manifest that the right of the kingdom instituted by God, remained with the high-priest. For the kingdom was by covenant priestly, that is to say, God’s government by priests. And such ought it to have been, until that form, with God’s consent, were changed by the people themselves; which was not done before that requiring a king God consented unto them, and said unto Samuel (1 Sam. viii. 7): Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me, that I should not reign over them. The supreme civil power was therefore rightly due by God’s own institution to the high-priest; but actually that power was in the prophets, to whom (being raised by God in an extraordinary manner) the Israelites, a people greedy of prophets, submitted themselves to be protected and judged, by reason of the great esteem they had of prophecies. The reason of this thing was, because that though penalties were set and judges appointed in the institution of God’s priestly kingdom; yet, the right of inflicting punishment depended wholly on private judgment; and it belonged to a dissolute multitude and each single person to punish or not to punish, according as their private zeal should stir them up. And therefore Moses by his own command punished no man with death; but when any man was to be put to death, one or many stirred up the multitude against him or them, by divine authority, and saying, Thus saith the Lord. Now this was conformable to the nature of God’s peculiar kingdom. For there God reigns indeed, where his laws are obeyed not for fear of men, but for fear of himself. And truly, if men were such as they should be, this were an excellent state of civil government; but as men are, there is a coercive power (in which I comprehend both right and might) necessary to rule them. And therefore also God, from the beginning, prescribed laws by Moses for the future kings (Deut. xvii. 14-20). And Moses foretold this in his last words to the people, saying (Deut. xxxi. 29): I know that after my death ye will utterly corrupt yourselves, and turn aside from the way that I have commanded you, &c. When therefore according to this prediction there arose another generation (Judges ii. 10-11) who knew not the Lord, nor yet the works which he had done for Israel, the children of Israel did evil in the sight of the Lord, and served Balaam; to wit, they cast off God’s government, that is to say, that of the priest, by whom God ruled; and afterward, when they were overcome by their enemies and oppressed with bondage, they looked for God’s will, not at the hands of the priest any more, but of the prophets. These therefore actually judged Israel; but their obedience was rightly due to the high-priest. Although therefore the priestly kingdom, after the death of Moses and Joshua, was without power; yet was it not without right. Now that the interpretation of God’s word did belong to the same high-priest, is manifest by this; that God, after the tabernacle and the ark of the covenant was consecrated, spake no more in Mount Sinai, but in the tabernacle of the covenant, from the propitiatory which was between the cherubims, whither it was not lawful for any to approach except the high-priest. If therefore regard be had to the right of the kingdom, the supreme civil power and the authority of interpreting God’s word were joined in the high-priest. If we consider the fact, they were united in the prophets who judged Israel. For as judges, they had the civil authority; as prophets, they interpreted God’s word. And thus every way hitherto these two powers continued inseparable.
They were united in the kings, until the captivity.
16. Kings being once constituted, it is no doubt but the civil authority belonged to them. For the kingdom of God by the way of priesthood (God consenting to the request of the Israelites) was ended; which Hierom also marks, speaking of the books of Samuel. Samuel, says he, Eli being dead and Saul slain, declares the old law abolished. Furthermore, the oaths of the new priesthood and new sovereignty in Zadok and David, do testify that the right, whereby the kings did rule, was founded in the very concession of the people. The priest could rightly do whatsoever every man could rightly do himself; for the Israelites granted him a right to judge of all things, and to wage war for all men; in which two are contained all right whatsoever can be conceived from man to man. Our king say they (1 Sam. viii. 20) shall judge us, and go out before us, and fight our battles. Judicature therefore belonged to the kings. But to judge is nothing else, than by interpreting to apply the laws to the facts. To them therefore belonged the interpretation of laws too. And because there was no other written word of God acknowledged beside the law of Moses, until the captivity; the authority of interpreting God’s word did also belong to the kings. Nay, forasmuch as the word of God must be taken for a law, if there had been another written word beside the Mosaical law, seeing the interpretation of laws belonged to the kings, the interpretation of it must also have belonged to them. When the book of Deuteronomy, in which the whole Mosaical law was contained, being a long time lost was found again; the priests indeed asked counsel of God concerning that book, but not by their own authority, but by the commandment of Josiah; and not immediately neither, but by the means of Holda the prophetess. Whence it appears that the authority of admitting books for the word of God, belonged not to the priest. Neither yet follows it, that that authority belonged to the prophetess; because others did judge of the prophets, whether they were to be held for true or not. For to what end did God give signs and tokens to all the people, whereby the true prophets might be discerned from the false; namely, the event of predictions, and conformity with the religion established by Moses; if they might not use those marks? The authority therefore of admitting books for the word of God, belonged to the king; and thus that book of the law was approved, and received again by the authority of king Josiah; as appears by the second book of the Kings, chap, xxii. xxiii.: where it is reported that he gathered together all the several degrees of his kingdom, the elders, priests, prophets, and all the people; and he read in their ears all the words of the covenant; that is to say, he caused that covenant to be acknowledged for the Mosaical covenant; that is to say, for the word of God; and to be again received and confirmed by the Israelites. The civil power therefore, and the power of discerning God’s word from the words of men, and of interpreting God’s word even in the days of the kings, was wholly belonging to themselves. Prophets were sent not with authority, but in the form and by the right of proclaimers and preachers, of whom the hearers did judge. And if perhaps these were punished who did not listen to them plainly, teaching easy things; it doth not thence follow, that the kings were obliged to follow all things which they, in God’s name, did declare were to be followed. For though Josiah, the good king of Judah, were slain because he obeyed not the word of the Lord from the mouth of Necho king of Egypt; that is to say, because he rejected good counsel though it seemed to come from an enemy; yet no man I hope will say that Josiah was, by any bond either of divine or human laws, obliged to believe Pharaoh Necho king of Egypt, because he said that God had spoken to him. But what some man may object against kings, that for want of learning they are seldom able enough to interpret those books of antiquity, in the which God’s word is contained; and that for this cause, it is not reasonable that this office should depend on their authority; he may object as much against the priests and all mortal men; for they may err. And although priests were better instructed in nature and arts than other men, yet kings are able enough to appoint such interpreters under them; and so, though kings did not themselves interpret the word of God, yet the office of interpreting them might depend on their authority. And they who therefore refuse to yield up this authority to kings, because they cannot practice the office itself, do as much as if they should say, that the authority of teaching geometry must not depend upon kings, except they themselves were geometricians. We read that kings have prayed for the people; that they have blessed the people; that they have consecrated the temple; that they have commanded the priests; that they have removed priests from their office; that they have constituted others. Sacrifices indeed they have not offered; for that was hereditary to Aaron and his sons. But it is manifest, as in Moses’ lifetime, so throughout all ages, from king Saul to the captivity of Babylon, that the priesthood was not a maistry, but a ministry.
The same were united in the priests, after the captivity.
17. After their return from Babylonian bondage, the covenant being renewed and signed, the priestly kingdom was restored to the same manner it was in from the death of Joshua to the beginning of the kings; excepting that it is not expressly set down, that the returned Jews did give up the right of sovereignty either to Esdras, by whose direction they ordered their state, or to any other beside God himself. That reformation seems rather to be nothing else, than the bare promises and vows of every man, to observe those things which were written in the book of the law. Notwithstanding, (perhaps not by the people’s intention), by virtue of the covenant which they then renewed, (for the covenant was the same with that which was made at Mount Sinai), that same state was a priestly kingdom; that is to say, the supreme civil authority and the sacred were united in the priests. Now, howsoever through the ambition of those who strove for the priesthood, and by the interposition of foreign princes, it was so troubled till our Saviour Jesus Christ’s time, that it cannot be understood out of the histories of those times, where that authority resided; yet it is plain, that in those times the power of interpreting God’s word was not severed from the supreme civil power.
Among the Jews, the denial of the Divine providence and idolatry, were the only treasons against the Divine Majesty: in all other things they ought to obey their princes.
18. Out of all this, we may easily know how the Jews, in all times from Abraham unto Christ, were to behave themselves in the commands of their princes. For as in kingdoms merely human, men must obey a subordinate magistrate in all things, excepting when his commands contain in them some treason; so in the kingdom of God, the Jews were bound to obey their princes, Abraham, Isaac, Jacob, Moses, the priest, the king, every one during their time in all things, except when their commands did contain some treason against the Divine Majesty. Now treason against the Divine Majesty was, first, the denial of divine providence; for this was to deny God to be a king by nature: next, idolatry, or the worship not of other, (for there is but one God), but of strange Gods; that is to say, a worship though of one God, yet under other titles, attributes, and rites, than what were established by Abraham and Moses; for this was to deny the God of Abraham to be their king by covenant made with Abraham and themselves. In all other things they were to obey. And if a king or priest, having the sovereign authority, had commanded somewhat else to be done which was against the laws, that had been his sin, and not his subject’s; whose duty it is, not to dispute, but to obey the commands of his superiors.
[20]. In images made with hands. In chap. XV. [art. 14], there we have showed such a kind of worship to be irrational. But if it be done by the command of a city, to whom the written word of God is not known nor received, we have then showed this worship (in [article 18]) to be rational. But where God reigns by way of covenant, in which it is expressly warned not to worship thus, as in the covenant made with Abraham; there, whether it be with or without the command of the city, it is ill done.
CHAPTER XVII.
OF THE KINGDOM OF GOD BY THE NEW COVENANT.
[1.] The prophecies concerning Christ’s dignity. [2.] The prophecies concerning his humility and passion. [3.] That Jesus was that Christ. [4.] That the kingdom of God by the new covenant, was not the kingdom of Christ, as Christ, but as God. [5.] That the kingdom by the new covenant is heavenly, and shall begin from the day of judgment. [6.] That the government of Christ in this world was not a sovereignty, but counsel, or a government by the way of doctrine and persuasion. [7.] What the promises of the new covenant are, on both parts. [8.] That no laws are added by Christ, beside the institution of the sacraments. [9.] Repent ye, be baptized, keep the commandments, and the like forms of speech, are not laws. [10.] It pertains to the civil authority, to define what the sin of injustice is. [11.] It pertains to the civil authority, to define what conduces to the peace and defence of the city. [12.] It pertains to the civil authority, to judge (when need requires) what definitions and what inferences are true. [13.] It belongs to the office of Christ, to teach morally, not by the way of speculation, but as a law; to forgive sins, and to teach all things whereof there is no science, properly so called. [14.] A distinction of things temporal from spiritual. [15.] In how many several sorts the word of God may be taken. [16.] That all which is contained in Holy Scripture, belongs not to the canon of Christian faith. [17.] That the word of a lawful interpreter of Holy Scriptures, is the word of God. [18.] That the authority of interpreting Scriptures, is the same with that of determining controversies of faith. [19.] Divers significations of a Church. [20.] What a Church is, to which we attribute rights, actions, and the like personal capacities. [21.] A Christian city is the same with a Christian Church. [22.] Many cities do not constitute one Church. [23.] Who are ecclesiastical persons. [24.] That the election of ecclesiastical persons belongs to the Church, their consecration to pastors. [25.] That the power of remitting the sins of the penitent, and retaining those of the impenitent, belongs to the pastors; but that of judging concerning repentance belongs to the Church. [26.] What excommunication is, and on whom it cannot pass. [27.] That the interpretation of Scripture depends on the authority of the city. [28.] That a Christian city ought to interpret Scriptures by ecclesiastical pastors.
The prophecies concerning Christ’s dignity.
1. There are many clear prophecies extant in the Old Testament concerning our Saviour Jesus Christ, who was to restore the kingdom of God by a new covenant; partly foretelling his regal dignity, partly his humility and passion. Among others concerning his dignity, these. God, blessing Abraham, makes him a promise of his son Isaac; and adds (Gen. xvii. 16): And kings of people shall be of him. Jacob blessing his son Judah (Gen. xlix. 10): The sceptre, quoth he, shall not depart from Judah. God to Moses (Deut. xviii. 18): A prophet, saith he, will I raise them up from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him; and it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him. Isaiah (Isai. vii. 14): The Lord himself shall give thee a sign; Behold a virgin shall conceive and bear a son, and shall call his name Emmanuel. The same prophet (Isaiah ix. 6): Unto us a child is born, unto us a son is given, and the government shall be upon his shoulders; and his name shall be called wonderful, counsellor, the mighty God, the everlasting Father, the Prince of Peace. And again (Isaiah xi. 1-5): There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots; the spirit of the Lord shall rest upon him, &c.; He shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, &c.; And he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. Furthermore in the same Isaiah (chapters li. to lxii.), there is almost nothing else contained but a description of the coming and the works of Christ. Jeremiah (Jerem. xxxi. 31): Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah. And Baruch (Bar. iii. 35-37): This is our God, &c. Afterward did he show himself upon earth, and conversed with men. Ezekiel (Ezek. xxxiv. 23-25): I will set up one shepherd over them, and he shall feed them; even my servant David. And I will make with them a covenant of peace, &c. Daniel (Dan. vii. 13-14): I saw in the night visions; and behold one like the Son of Man came with the clouds of heaven, and came to the ancient of days; and they brought him near before him; and there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him; his dominion is an everlasting dominion, &c. Haggai (Haggai ii. 6-7): Yet once it is a little while, and I will shake the heaven, and the earth, and the sea, and the dry land; and I will shake all nations; and the desire of all nations shall come. Zachariah, under the type of Joshua the high-priest (Zach. iii. 8): I will bring forth my servant the branch, &c. And again (Zach. vi. 12): Behold the man whose name is the Branch. And again (Zach. ix. 9): Rejoice greatly O daughter of Zion, shout O daughter of Jerusalem; behold thy king cometh to thee; he is just, having salvation. The Jews moved by these and other prophecies, expected Christ their king to be sent from God; who should redeem them, and furthermore bear rule over all nations. Yea, this prophecy had spread over the whole Roman empire; which Vespasian too, though falsely, interpreted in favour of his own enterprises; that out of Judea should come he that should have dominion.
The prophecies of Christ’s humility and passion.
2. Now the prophecies of Christ’s humility and passion, amongst others are these: (Isaiah liii. 4): He hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted; and by and by (verse 7): He was oppressed, he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearer is dumb, so opened he not his mouth, &c. And again (verse 8): He was cut out of the land of the living; for the transgression of my people was he stricken, &c. (Verse 12): Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death, and he was numbered with the transgressors, and he bare the sin of many, and made intercession for the transgressors. And that of Zachariah (Zach. ix. 9): He is lowly, riding upon an ass, and upon a colt the foal of an ass.
That Jesus was the Christ.
3. In the reign of Tiberius Cæsar, Jesus our Saviour, a Galilean, began to preach; the son, as was supposed, of Joseph; declaring to the people of the Jews, that the kingdom of God expected by them was now come, and that himself was a king, that is to say, the Christ; explaining the law, choosing twelve apostles and seventy disciples, after the number of the princes of the tribes, and seventy elders (according to the pattern of Moses) to the ministry; teaching the way of salvation by himself and them; purging the temple, doing great signs, and fulfilling all those things which the prophets had foretold of Christ to come. That this man, hated of the Pharisees, whose false doctrine and hypocritical sanctity he had reproved; and by their means, of the people accused of unlawful seeking for the kingdom, and crucified; was the true Christ and king promised by God, and sent from his Father to renew the new covenant between them and God; both the evangelists do show, describing his genealogy, nativity, life, doctrine, death, and resurrection; and by comparing the things which he did with those which were foretold of him, all Christians do consent to.
That the kingdom of God by the new covenant, was not the kingdom of Christ, as Christ, but as God.
4. Now from this, that Christ was sent from God his Father to make a covenant between him and the people, it is manifest, that though Christ were equal to his Father according to his nature, yet was he inferior according to the right of the kingdom. For this office, to speak properly, was not that of a king, but of a viceroy; such as Moses’ government was; for the kingdom was not his, but his Father’s. Which Christ himself signified when he was baptized as a subject, and openly professed when he taught his disciples to pray, Our Father, thy kingdom come, &c.: and when he said (Matth. xxvi. 29): I will not drink of the blood of the grape, until that day when I shall drink it new with you in the kingdom of my Father. And St. Paul (1 Cor. xv. 22-24): As in Adam all die, so in Christ shall all be made alive; but every man in his own order; Christ the first fruits; afterward they that are Christ’s, who believed in his coming; then cometh the end when he shall have delivered up the kingdom to God even his Father. The same notwithstanding is also called the kingdom of Christ: for both the mother of the sons of Zebedee petitioned Christ, saying (Matth. xx. 21): Grant that these my two sons may sit, the one on thy right hand, the other on thy left, in thy kingdom: and the thief on the cross (Luke xxiii. 42): Lord remember me when thou comest into thy kingdom: and St. Paul (Ephes. v. 5): For this know ye, that no whoremonger, &c. shall enter into the kingdom of God, and of Christ: and elsewhere (2 Tim. iv. 1): I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and dead at his appearing, and his kingdom, &c.: (verse 18): And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom. Nor is it to be marveled at, that the same kingdom is attributed to them both; since both the Father and the Son are the same God; and the new covenant concerning God’s kingdom, is not propounded in the name of the Father; but in the name of the Father, of the Son, and of the Holy Ghost, as of one God.
That the kingdom of God by the new covenant is heavenly, and begins from the day of judgment.
5. But the kingdom of God, for restitution whereof Christ was sent from God his Father, takes not its beginning before his second coming; to wit, from the day of judgment, when he shall come in majesty accompanied with his angel. For it is promised the apostles, that in the kingdom of God they shall judge the twelve tribes of Israel, (Matth. xix. 28): Ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel: which is not to be done till the day of judgment. Christ therefore is not yet in the throne of his majesty; nor is that time, when Christ was conversant here in the world, called a kingdom, but a regeneration; that is to say, a renovation or restitution of the kingdom of God, and a calling of them who were hereafter to be received into his kingdom. And where it is said (Matth. xxv. 31-32): When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats: we may manifestly gather that there will be no local separation of God’s subjects from his enemies, but that they shall live mixed together until Christ’s second coming. Which is also confirmed by the comparison of the kingdom of heaven with wheat mingled with darnell, and with a net containing all sorts of fish. But a multitude of men, enemies and subjects, living promiscuously together, cannot properly be termed a kingdom. Besides, the apostles, when they asked our Saviour, whether he would at that time when he ascended into heaven, restore the kingdom unto Israel; did openly testify, that they then, when Christ ascended, thought the kingdom of God not to be yet come. Furthermore, the words of Christ, My kingdom is not of this world: and, I will not drink, &c. till the kingdom of God come: and, God hath not sent his Son into the world, to judge the world, but that the world through him might be saved: and, If any man hear my words, and keep them not, I judge him not; for I came not to judge the world, but to save the world: and, Man, who made me a judge or divider between you? and the very appellation of the kingdom of heaven testifies as much. The same thing is gathered out of the words of the prophet Jeremiah, speaking of the kingdom of God by the new covenant (Jer. xxxi. 34): They shall teach no more every man his neighbour; saying, Know the Lord. For they shall all know me, from the least of them to the greatest of them, saith the Lord: which cannot be understood of a kingdom in this world. The kingdom of God therefore, for the restoring whereof Christ came into the world; of which the prophets did prophecy, and of which praying we say, Thy kingdom come; if it is to have subjects locally separated from enemies, if judicature, if majesty, according as hath been foretold; shall begin from that time, wherein God shall separate the sheep from the goats; wherein the apostles shall judge the twelve tribes of Israel; wherein Christ shall come in majesty and glory; wherein lastly, all men shall so know God, that they shall not need to be taught; that is to say, at Christ’s second coming, or the day of judgment. But if the kingdom of God were now already restored, no reason could be rendered why Christ, having completed the work for which he was sent, should come again; or why we should pray, Thy kingdom come.
The government of Christ in this world was not a sovereignty, but counsel, or a government by way of doctrine and persuasion.
6. Now, although the kingdom of God by Christ to be established with a new covenant, were heavenly; we must not therefore think, that they, who believing in Christ would make that covenant, were not so to be governed here on the earth too, as that they should persevere in their faith and obedience promised by that covenant. For in vain had the kingdom of heaven been promised, if we were not to have been led into it; but none can be led, but those who are directed in the way. Moses, when he had instituted the priestly kingdom, himself though he were no priest, yet ruled and conducted the people all the time of their peregrination, until their entrance into the promised land. In the same manner is it our Saviour’s office, (whom God in this thing would have like unto Moses), as he was sent from his Father, so to govern the future subjects of his heavenly kingdom in this life, that they might attain to and enter into that; although the kingdom were not properly his, but his Father’s. But the government whereby Christ rules the faithful ones in this life, is not properly a kingdom or dominion, but a pastoral charge, or the right of teaching; that is to say, God the Father gave him not a power to judge of meum and tuum, as he doth to the kings of the earth; nor a coercive power, nor legislative; but of showing to the world, and teaching them the way and knowledge of salvation; that is to say, of preaching and declaring what they were to do, who would enter into the kingdom of heaven. That Christ had received no power from his Father to judge in questions of meum and tuum, that is to say, in all questions of right among those who believed not, those words above cited do sufficiently declare: Man, who made me a judge or divider between you? And it is confirmed by reason. For seeing Christ was sent to make a covenant between God and men; and no man is obliged to perform obedience before the contract be made; if he should have judged of questions of right, no man had been tied to obey his sentence. But that the discerning of right was not committed to Christ in this world, neither among the faithful nor among infidels, is apparent in this; that that right without all controversy belongs to princes, as long as it is not by God himself derogated from their authority. But it is not derogated before the day of judgment; as appears by the words of St. Paul, speaking of the day of judgment (1 Cor. xv. 24): Then cometh the end, when he shall have delivered up the kingdom to God even the Father, when he shall have put down all rule, and all authority, and power. Secondly, the words of our Saviour reproving James and John, when they had said (Luke ix. 54): Wilt thou that we call for fire from heaven, that it may consume them? (namely the Samaritans, who had denied to receive him going up to Jerusalem): and replying (verse 56), The Son of man is not come to destroy souls, but to save them; and those words: Behold I send you as sheep among wolves; Shake off the dust of your feet; and the like; and those words, God sent not his Son into the world, to judge the world, but that the world through him might be saved; and those: If any man hear my words, and keep them not, I judge him not; for I came not to judge the world, &c.: do all show, that he had no power given him to condemn or punish any man. We read indeed, that the Father judgeth no man, but hath committed all judgment to the Son; but since that both may, and must be understood of the day of future judgment, it doth not at all repugn what hath been said before. Lastly, that he was not sent to make new laws, and that therefore by his office and mission he was no legislator properly so called, nor Moses neither, but a bringer and publisher of his Father’s laws, (for God only, and neither Moses nor Christ, was a king by covenant), is collected hence; that he said, I came not to destroy, (to wit, the laws before given from God by Moses, which he presently interprets), but to fulfil; and, He that shall break one of the least of these commandments, and shall teach men so, he shall be called least in the kingdom of heaven. Christ therefore had not a royal or sovereign power committed to him from his Father in this world, but councillary and doctrinal only; which himself signifies, as well then when he calls his apostles not hunters, but fishers of men; as when he compares the kingdom of God to a grain of mustard-seed, and to a little leaven hid in meal.
What the promises of the new covenant are on both parts.
7. God promised unto Abraham, first, a numerous seed, the possession of the land of Canaan, and a blessing upon all nations in his seed, on this condition; that he and his seed should serve him: next, unto the seed of Abraham according to the flesh, a priestly kingdom, a government most free, in which they were to be subject to no human power, on this condition; that they should serve the God of Abraham on that fashion which Moses should teach: lastly, both to them and to all nations, a heavenly and eternal kingdom, on condition that they should serve the God of Abraham on that manner which Christ should teach. For by the new, that is to say, the Christian covenant, it is covenanted on men’s part, to serve the God of Abraham on that manner which Jesus should teach: on God’s part, to pardon their sins, and bring them into his celestial kingdom. We have already spoken of the quality of the heavenly kingdom, above in [art. 5]; but it is usually called, sometimes the kingdom of heaven, sometimes the kingdom of glory, sometimes the life eternal. What is required on men’s part, namely, to serve God as Christ should teach, contains two things; obedience to be performed to God, (for this is to serve God); and faith in Jesus, to wit, that we believe Jesus to be that Christ who was promised by God; for that only is the cause why his doctrine is to be followed, rather than any other’s. Now in holy Scriptures, repentance is often put instead of obedience; because Christ teacheth everywhere, that with God the will is taken for the deed; but repentance is an infallible sign of an obedient mind. These things being understood, it will most evidently appear out of many places of sacred Scripture, that those are the conditions of the Christian covenant which we have named; to wit, giving remission of sins and eternal life on God’s part; and repenting and believing in Jesus Christ, on men’s part. First, the words, (Mark i. 15): The kingdom of God is at hand; Repent ye and believe the gospel, contain the whole covenant. In like manner those (Luke xxiv. 46-47): Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And those (Acts iii. 19): Repent and be converted, that your sins may be blotted out when the times of refreshing shall come, &c. And sometimes one part is expressly propounded, and the other understood, as here (John iii. 36): He that believeth in the Son, hath everlasting life; He that believeth not the Son, shall not see life, but the wrath of God abideth on him: where faith is expressed, repentance not mentioned; and in Christ’s preaching (Matth. iv. 17): Repent, for the kingdom of heaven is at hand: where repentance is expressed, faith is understood. But the parts of this new contract are most manifestly and formally set down there, where a certain ruler, bargaining as it were for the kingdom of God, asketh our Saviour (Luke xviii. 18): Good Master, what shall I do to inherit eternal life? But Christ first propounds one part of the price, namely, observation of the commandments, or obedience; which when he answered that he had kept, he adjoins the other, saying (verse 22): Yet lackest thou one thing; Sell all that thou hast, and distribute to the poor, and thou shalt have treasure in heaven; and come, follow me. This was matter of faith. He therefore not giving sufficient credit to Christ and his heavenly treasures, went away sorrowful. The same covenant is contained in these words (Mark xvi. 16): He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned: where faith is expressed, repentance is supposed in those that are baptized. And in these words (John iii. 5): Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of heaven: where, to be born of water, is the same with regeneration, that is to say, conversion to Christ. Now that baptism is required in the two places cited just before, and in divers others, we must understand, that what circumcision was to the old covenant, that baptism is to the new. Seeing therefore that was not of the essence, but served for a memorial of the old covenant, as a ceremony or sign, (and was omitted in the wilderness); in like manner this also is used, not as pertaining to the essence, but in memory and for a sign of the new covenant which we make with God. And provided the will be not wanting, the act through necessity may be omitted; but repentance and faith, which are of the essence of the covenant, are always required.
There are no laws added by Christ, beside the institution of the sacraments.
8. In the kingdom of God after this life, there will be no laws; partly, because there is no room for laws, where there is none for sins; partly, because laws were given us from God, not to direct us in heaven, but unto heaven. Let us now therefore inquire what laws Christ established not himself; for he would not take upon him any legislative authority, as hath been declared above in [art. 6]; but propounded to us for his Father’s. We have a place in Scripture, where he contracts all the laws of God published till that time, into two precepts. (Matth. xxii. 37, 38, 39, 40): Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy mind; this is the greatest and first commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. The first of these was given before by Moses in the same words (Deut. vi. 5); and the second even before Moses; for it is the natural law, having its beginning with rational nature itself: and both together is the sum of all laws. For all the laws of divine natural worship, are contained in these words, Thou shalt love God; and all the laws of divine worship due by the old covenant, in these words, Thou shalt love thy God, that is to say, God, as being the peculiar King of Abraham and his seed; and all the laws natural and civil, in these words, Thou shalt love thy neighbour as thyself. For he that loves God and his neighbour, hath a mind to obey all laws, both divine and human. But God requires no more than a mind to obey. We have another place where Christ interprets the laws, namely, the fifth, sixth, and seventh entire chapters of St. Matthew’s Gospel. But all those laws are set down either in the decalogue or in the moral law, or are contained in the faith of Abraham; as that law of not putting away a wife is contained in the faith of Abraham. For that same, two shall be one flesh, was not delivered, either by Christ first, or by Moses, but by Abraham, who first preached the creation of the world. The laws therefore which Christ contracts in one place, and explains in another, are no other than those to which all mortal men are obliged, who acknowledge the God of Abraham. Beside these, we read not of any law given by Christ, beside the institution of the sacraments of baptism and the eucharist.
That these and the like forms, repent, be baptized, keep the commandments, are not laws.
9. What may be said then of these kind of precepts, Repent, Be baptized, Keep the Commandments, Believe the Gospel, Come unto me, Sell all that thou hast, Give to the poor, Follow me; and the like? We must say that they are not laws, but a calling of us to the faith: such as is that of Isaiah (lv. 1): Come; buy wine and milk without money and without price. Neither if they come not, do they therefore sin against any law, but against prudence only; neither shall their infidelity be punished, but their former sins. Wherefore St. John saith of the unbeliever, The wrath of God abideth on him; he saith not, The wrath of God shall come upon him. And, He that believeth not, is already judged; he saith not, shall be judged, but is already judged. Nay, it cannot be well conceived, that remission of sins should be a benefit arising from faith, unless we understand also on the other side, that the punishment of sins is an hurt proceeding from infidelity.
It belongs to the civil authority, to define what the sin of injustice is.
10. From hence, that our Saviour hath prescribed no distributive laws to the subjects of princes, and citizens of cities; that is to say, hath given no rules whereby a subject may know and discern what is his own, what another man’s, nor by what forms, words, or circumstances a thing must be given, delivered, invaded, possessed, that it may be known by right to belong to the receiver, invader, or possessor: we must necessarily understand that each single subject (not only with unbelievers, among whom Christ himself denied himself to be a judge and distributor, but even with Christians) must take those rules from his city, that is to say, from that man or council which hath the supreme power. It follows therefore, that by those laws; Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Honour thy father and mother; nothing else was commanded, but that subjects, and citizens, should absolutely obey their princes in all questions concerning meum and tuum, their own and others’ right. For by that precept, Thou shalt not kill, all slaughter is not prohibited; for he that said, Thou shalt not kill, said also, (Exod. xxxv. 2): Whosoever doth work upon the sabbath, shall be put to death. No, nor yet all slaughter, the cause not being heard; for he said, (Exod. xxxii. 27): Slay every man his brother, and every man his companion, and every man his neighbour. (Verse 28): And there fell of the people about three thousand men. Nor yet all slaughter of an innocent person; for Jephtha vowed (Judges xi. 31): Whosoever cometh forth, &c. I will offer him up for a burnt offering unto the Lord; and his vow was accepted of God. What then is forbidden? Only this: that no man kill another, who hath not a right to kill him; that is to say, that no man kill, unless it belong to him to do so. The law of Christ therefore concerning killing, and consequently all manner of hurt done to any man, and what penalties are to be set, commands us to obey the city only. In like manner, by that precept, Thou shalt not commit adultery, all manner of copulation is not forbidden; but only that of lying with another man’s wife. But the judgment, which is another man’s wife, belongs to the city; and is to be determined by the rules which the city prescribes. This precept therefore commands both male and female to keep that faith entire, which they have mutually given according to the statutes of the city. So also by the precept, thou shalt not steal, all manner of invasion or secret surreption is not forbidden; but of another man’s only. The subject therefore is commanded this only, that he invade not nor take away aught which the city prohibits to be invaded or taken away; and universally, not to call anything murder, adultery, or theft, but what is done contrary to the civil laws. Lastly, seeing Christ hath commanded us to honour our parents, and hath not prescribed with what rites, what appellations, and what manner of obedience they are to be honoured; it is to be supposed that they are to be honoured with the will indeed, and inwardly, as kings and lords over their children, but outwardly, not beyond the city’s permission, which shall assign to every man, as all things else, so also his honour. But since the nature of justice consists in this, that every man have his own given him; it is manifest, that it also belongs to a Christian city to determine what is justice, what injustice, or a sin against justice. Now what belongs to a city, that must be judged to belong to him or them who have the sovereign power of the city.
It belongs to civil authority, to define what conduces to the peace and safety of the city.
11. Moreover, because our Saviour hath not showed subjects any other laws for the government of a city, beside those of nature, that is to say, beside the command of obedience; no subject can privately determine who is a public friend, who an enemy, when war, when peace, when truce is to be made, nor yet what subjects, what authority and of what men, are commodious or prejudicial to the safety of the commonweal. These and all like matters therefore are to be learned, if need be, from the city, that is to say, from the sovereign powers.
It belongs to the civil authority, to judge, when need requires, what definitions and what inferences are true.
12. Furthermore, all these things, to build castles, houses, temples; to move, carry, take away mighty weights; to send securely over seas; to contrive engines, serving for all manner of uses; to be well acquainted with the face of the whole world, the courses of the stars, the seasons of the year, the accounts of the times, and the nature of all things; to understand perfectly all natural and civil rights; and all manner of sciences, which, comprehended under the title of philosophy, are necessary partly to live, partly to live well; I say, the understanding of these (because Christ hath not delivered it) is to be learnt from reasoning; that is to say, by making necessary consequences, having first taken the beginning from experience. But men’s reasonings are sometimes right, sometimes wrong; and consequently, that which is concluded and held for a truth, is sometimes truth, sometimes error. Now errors, even about these philosophical points, do sometimes public hurt, and give occasions of great seditions and injuries. It is needful therefore, as oft as any controversy ariseth in these matters contrary to public good and common peace, that there be somebody to judge of the reasoning, that is to say, whether that which is inferred, be rightly inferred or not; that so the controversy may be ended. But there are no rules given by Christ to this purpose, neither came he into the world to teach logic. It remains therefore that the judges of such controversies, be the same with those whom God by nature had instituted before, namely, those who in each city are constituted by the sovereign. Moreover, if a controversy be raised of the accurate and proper signification, that is, the definition of those names or appellations which are commonly used; insomuch as it is needful for the peace of the city, or the distribution of right, to be determined; the determination will belong to the city. For men, by reasoning, do search out such kind of definitions in their observation of diverse conceptions, for the signification whereof those appellations were used at diverse times and for diverse causes. But the decision of the question, whether a man do reason rightly, belongs to the city. For example, if a woman bring forth a child of an unwonted shape, and the law forbid to kill a man; the question is, whether the child be a man. It is demanded therefore, what a man is. No man doubts but the city shall judge it, and that without taking an account of Aristotle’s definition, that man is a rational creature. And these things, namely, right, policy, and natural sciences, are subjects concerning which Christ denies that it belongs to his office to give any precepts, or teach any thing beside this only; that in all controversies about them, every single subject should obey the laws and determinations of his city. Yet must we remember this, that the same Christ, as God, could not only have taught, but also commanded what he would.
It belongs to the office of Christ, to teach morality, not as a speculation, but as a law; to forgive sins, and to teach all things whereof there is no science properly so called.
13. The sum of our Saviour’s office was, to teach the way and all the means of salvation and eternal life. But justice and civil obedience, and observation of all the natural laws, is one of the means to salvation. Now these may be taught two ways; one, as theorems, by the way of natural reason, by drawing right and the natural laws from human principles and contracts; and this doctrine thus delivered, is subject to the censure of civil powers. The other, as laws, by divine authority, in showing the will of God to be such; and thus to teach, belongs only to him to whom the will of God is supernaturally known, that is to say, to Christ. Secondly, it belonged to the office of Christ to forgive sins to the penitent; for that was necessary for the salvation of men who had already sinned. Neither could it be done by any other. For remission of sins follows not repentance naturally, as a debt; but it depends, as a free gift, on the will of God supernaturally to be revealed. Thirdly, it belongs to the office of Christ to teach all those commandments of God, whether concerning his worship, or those points of faith which cannot be understood by natural reason, but only by revelation; of which nature are those, that he was the Christ; that his kingdom was not terrestrial, but celestial; that there are rewards and punishments after this life; that the soul is immortal; that there should be such, and so many sacraments; and the like.
A distinction of things temporal from spiritual.
14. From what hath been said in the foregoing chapter, it is not hard to distinguish between things spiritual and temporal. For since by spiritual, those things are understood, which have their foundation on the authority and office of Christ, and, unless Christ had taught them, could not have been known; and all other things are temporal; it follows, that the definition and determination of what is just and unjust, the cognizance of all controversies about the means of peace and public defence, and the examination of doctrines and books in all manner of rational science, depends upon the temporal right; but those which are mysteries of faith, depending on Christ’s word and authority only, their judgments belong to spiritual right. But it is reason’s inquisition, and pertains to temporal right to define what is spiritual, and what temporal; because our Saviour hath not made that distinction. For although St. Paul in many places distinguish between spiritual things and carnal things; and call (Rom. viii. 5: 1 Cor. xii. 8-10) those things spiritual, which are of the spirit, to wit, the word of wisdom, the word of knowledge, faith, the gift of healing, the working of miracles, prophecy, divers kind of tongues, interpretation of tongues; all supernaturally inspired by the Holy Ghost, and such as the carnal man understands not, but he only who hath known the mind of Christ (2 Cor. ii. 14-16); and those things carnal, which belong to worldly wealth (Rom. xv. 27); and the men carnal men (1 Cor. iii. 1-3): yet hath he not defined, nor given us any rules whereby we may know what proceeds from natural reason, what from supernatural inspiration.
The word of God many ways taken.
15. Seeing therefore it is plain that our Saviour hath committed to, or rather not taken away from princes, and those who in each city have obtained the sovereignty, the supreme authority of judging and determining all manner of controversies about temporal matters; we must see henceforth to whom he hath left the same authority in matters spiritual. Which because it cannot be known, except it be out of the word of God and the tradition of the Church, we must enquire in the next place what the word of God is, what to interpret it, what a Church is, and what the will and command of the Church. To omit that the word of God is in Scripture taken sometimes for the Son of God, it is used three manner of ways. First, most properly for that which God hath spoken. Thus, whatsoever God spake unto Abraham, the patriarchs, Moses, and the prophets, our Saviour to his disciples, or any others; is the word of God. Secondly, whatsoever hath been uttered by men on the motion or by command of the Holy Ghost; in which sense we acknowledge the Scriptures to be the word of God. Thirdly, in the New Testament indeed, the word of God most frequently signifies the doctrine of the gospel, or the word concerning God, or the word of the kingdom of God by Christ. As where it is said (Matth. iv. 23) that Christ preached the gospel of the kingdom: where the apostles are said to preach the word of God (Acts xiii. 46): where the word of God is called the word of life (Acts v. 20): of the word of the gospel (Acts xv. 7): the word of[word of] faith (Rom. x. 8): the word of truth, that is to say, (adding an interpretation) the gospel of salvation, (Eph. i. 13): and where it is called the word of the apostles; for St. Paul says (2 Thess. iii. 14): If any man obey not our word, &c. Which places cannot be otherwise meant than of the doctrine evangelical. In like manner, where the word of God is said to be sown, to increase, and to be multiplied (Acts xii. 24: and xiii. 49): it is very hard to conceive this to be spoken of the voice of God or of his apostles; but of their doctrine, easy. And in this third acception is all that doctrine of the Christian faith, which at this day is preached in pulpits and contained in the books of divines, the word of God.
All things contained in the Scripture, belong not to the canon of Christian faith.
16. Now the sacred Scripture is entirely the word of God in this second acception, as being that which we acknowledge to be inspired from God; and innumerable places of it, in the first. And seeing the greatest part of it is conversant either in the prediction of the kingdom of heaven, or in prefigurations before the incarnation of Christ, or in evangelization and explication after; the sacred Scripture is also the word of God, and therefore the canon and rule of all evangelical doctrine, in this third signification; where the word of God is taken for the word concerning God, that is to say, for the gospel. But because in the same Scriptures we read many things political, historical, moral, physical, and others which nothing at all concern the mysteries of our faith; those places, although they contain true doctrine, and are the canon of such kind of doctrines, yet can they not be the canon of the mysteries of Christian religion.
The word of a lawful interpreter of Scriptures, is the word of God.
17. And truly, it is not the dead voice or letter of the word of God, which is the canon of Christian doctrine; but a true and genuine determination. For the mind is not governed by Scriptures, unless they be understood. There is need therefore of an interpreter to make the Scriptures canon, and hence follows one of these two things; that either the word of the interpreter is the word of God, or that the canon of Christian doctrine is not the word of God. The last of these must necessarily be false; for the rule of that doctrine which cannot be known by any human reason, but by divine revelation only, cannot be less than divine; for whom we acknowledge not to be able to discern whether some doctrine be true or not, it is impossible to account his opinion for a rule in the same doctrine. The first therefore is true, that the word of an interpreter of Scriptures is the word of God.
The authority of interpreting Scriptures, is the same with that of determining controversies of faith.
18. Now that interpreter whose determination hath the honour to be held for the word of God, is not every one that translates the Scriptures out of the Hebrew and Greek tongue, to his Latin auditors in Latin, to his French in French, and to other nations in their mother tongue; for this is not to interpret. For such is the nature of speech in general, that although it deserve the chief place among those signs whereby we declare our conceptions to others, yet cannot it perform that office alone without the help of many circumstances. For the living voice hath its interpreters present, to wit, time, place, countenance, gesture, the counsel of the speaker, and himself unfolding his own meaning in other words as oft as need is. To recall these aids of interpretation, so much desired in the writings of old time, is neither the part of an ordinary wit, nor yet of the quaintest, without great learning and very much skill in antiquity. It sufficeth not therefore for interpretation of Scriptures, that a man understand the language wherein they speak. Neither is every one an authentic interpreter of Scriptures, who writes comments upon them. For men may err; they may also either bend them to serve their own ambition; or even resisting, draw them into bondage by their forestallings; whence it will follow, that an erroneous sentence must be held for the word of God. But although this might not happen, yet as soon as these commentators are departed, their commentaries will need explications; and in process of time, those explications expositions; those expositions new commentaries, without any end. So as there cannot, in any written interpretation whatsoever, be a canon or rule of Christian doctrine, whereby the controversies of religion may be determined. It remains, that there must be some canonical interpreter, whose legitimate office it is to end controversies begun, by explaining the word of God in the judgments themselves; and whose authority therefore must be no less obeyed, than theirs who first recommended the Scripture itself to us for a canon of faith; and that one and the same person be an interpreter of Scripture, and a supreme judge of all manner of doctrines.
Divers significations of a Church.
19. What concerns the word ecclesia, or Church, originally it signifies the same thing that concio or a congregation does in Latin; even as ecclesiastes or churchman, the same that concionator or preacher, that is to say, he who speaks to the congregation. In which sense we read in the Acts of the Apostles, of a Church confused, and of a lawful Church (Acts xix, 32-39): that, taken for a concourse of people meeting in way of tumult; this, for a convocated assembly. But in holy writ by a Church of Christians, is sometimes understood the assembly, and sometimes the Christians themselves, although not actually assembled, if they be permitted to enter into the congregation and to communicate with them. For example, Tell it to the Church, (Matth. xviii. 17), is meant of a Church assembled; for otherwise it is impossible to tell any thing to the Church. But He laid waste the Church, (Acts viii. 3), is understood of a Church not assembled. Sometimes a Church is taken for those who are baptized, or for the professors of the Christian faith, whether they be Christians inwardly or feignedly; as when we read of somewhat said or written to the Church, or said, or decreed, or done by the Church. Sometimes for the elect only, as when it is called holy and without blemish (Ephes. v. 27). But the elect, as they are militant, are not properly called a Church; for they know not how to assemble; but they are a future Church, namely, in that day when severed from the reprobate they shall be triumphant. Again, a Church may be sometimes taken for all Christians collectively; as when Christ is called the head of his Church (Ephes. v. 23); and the head of his body the Church (Coloss. i. 18). Sometimes for its parts; as the Church of Ephesus, the Church which is in his house, the seven Churches, &c. Lastly, a Church, as it is taken for a company actually assembled, according to the divers ends of their meeting, signifies sometimes those who are met together to deliberate and judge; in which sense it is also called a council and a synod; sometimes those who meet together in the house of prayer to worship God, in which signification it is taken in the 1 Cor. xiv. 4, 5, 23, 28, &c.
What a Church is, to whom we attribute rights, actions, and the like appellations proper to a person.
20. Now a Church, which hath personal rights and proper actions attributed to it, and of which that same must necessarily be understood, Tell it to the Church, and he that obeys not the Church, and all such like forms of speech, is to be defined so as by that word may be understood a multitude of men, who have made a new covenant with God in Christ, that is to say, a multitude of them who have taken upon them the sacrament of baptism; which multitude may both lawfully be called together by some one into one place, and, he so calling them, are bound to be present either in person or by others. For a multitude of men, if they cannot meet in assembly when need requires, is not to be called a person. For a Church can neither speak, nor discern, nor hear, but as it is a congregation. Whatsoever is spoken by particular men, (to wit, as many opinions almost as heads), that is the speech of one man, not of the Church. Furthermore, if an assembly be made, and it be unlawful, it shall be considered as null. Not any one of these therefore who are present in a tumult, shall be tied to the decree of the rest; but specially if he dissent. And therefore neither can such a Church make any decree; for then a multitude is said to decree somewhat, when every man is obliged by the decree of the major part. We must therefore grant to the definition of a Church, to which we attribute things belonging to a person, not only a possibility of assembling, but also of doing it lawfully. Besides, although there be some one who may lawfully call the rest together; yet if they who are called, may lawfully not appear; which may happen among men who are not subject one to another; that same Church is not one person. For by what right they, who being called to a certain time and place do meet together, are one Church; by the same, others flocking to another place appointed by them, are another Church. And every number of men of one opinion is a Church; and by consequence, there will be as many Churches as there are divers opinions; that is to say, the same multitude of men will at once prove to be one, and many Churches. Wherefore a Church is not one, except there be a certain and known, that is to say, a lawful power, by means whereof every man may be obliged to be present in the congregation, either himself in person, or by proxy; and that becomes one, and is capable of personal functions, by the union of a lawful power of convocating synods and assemblies of Christians; not by uniformity of doctrine; and otherwise it is a multitude, and persons in the plural, howsoever agreeing in opinions.
A Christian city is the same with a Christian Church.
21. It follows what hath been already said by necessary connexion, that a city of Christian men and a Church is altogether the same thing, of the same men, termed by two names, for two causes. For the matter of a city and a Church is one, to wit, the same Christian men. And the form, which consists in a lawful power of assembling them, is the same too; for it is manifest that every subject is obliged to come thither, whither he is summoned by his city. Now that which is called a city, as it is made up of men, the same, as it consists of Christians, is styled a Church.
Many cities do not constitute one Church.
22. This too is very coherent with the same points: if there be many Christian cities, they are not altogether personally one Church. They may indeed by mutual consent become one Church, but no otherwise than as they must also become one city. For they cannot assemble but at some certain time, and to some place appointed. But persons, places, and times, belong to civil right; neither can any subject or stranger lawfully set his foot on any place, but by the permission of the city, which is lord of the place. But the things which cannot lawfully be done but by the permission of the city, those, if they be lawfully done, are done by the city’s authority. The universal Church is indeed one mystical body, whereof Christ is the head; but in the same manner that all men together, acknowledging God for the ruler of the world, are one kingdom and one city; which notwithstanding is neither one person, nor hath it one common action or determination. Furthermore, where it is said that Christ is the head of his body the Church, it manifestly appears that that was spoken by the Apostle of the elect; who, as long as they are in this world, are a Church only in potentia; but shall not actually be so before they be separated from the reprobate, and gathered together among themselves in the day of judgment. The Church of Rome of old was very great, but she went not beyond the bounds of her empire, and therefore neither was she universal; unless it were in that sense, wherein it was also said of the city of Rome, Orbem jam totum victor Romanus habebat; when as yet he had not the twentieth part of it. But after that the civil empire was divided into parts, the single cities thence arising were so many Churches: and that power which the Church of Rome had over them, might perhaps wholly depend on the authority of those Churches, who having cast off the emperors, were yet content to admit the doctors of Rome.
Who are clergymen.
23. They may be called churchmen, who exercise a public office in the Church. But of offices, there was one a ministery, another a maistery. The offices of the ministers, was to serve tables, to take care of the temporal goods of the Church, and to distribute, at that time when all propriety of riches being abolished they were fed in common, to each man his portion. The maisters, according to their order, were called some apostles, some bishops, some presbyters, that is to say, elders; yet not so, as that by the name of presbyter, the age, but the office might be distinguished. For Timothy was a presbyter, although a young man. But because for the most part the elders were received into the maistership, the word, denoting age, was used to signify the office. The same maisters, according to the diversity of their employments, were called some of them apostles, some prophets, some evangelists, some pastors or teachers. And the apostolical work indeed was universal; the prophetical, to declare their own revelations in the Church; the evangelical, to preach or to be publishers of the gospel among the infidels; that of the pastors, to teach, confirm, and rule the minds of those who already believed.
The election of churchmen belongs to the Church; their consecration to the pastors.
24. In the election of churchmen two things are to be considered; the election of the persons, and their consecration or institution, which also is called ordination. The first twelve apostles Christ himself both elected and ordained. After Christ’s ascension, Matthias was elected in the room of Judas the traitor; the Church, which at that time consisted of a congregation of about one hundred and twenty men, choosing two men: and they appointed two, Joseph and Matthias: but God himself by lot approving of Matthias. And St. Paul calls these twelve the first and great apostles; also the apostles of the circumcision. Afterward were added two other apostles, Paul and Barnabas; ordained indeed by the doctors and prophets of the Church of Antioch (which was a particular Church) by the imposition of hands; but elected by the command of the Holy Ghost. That they were both apostles, is manifest in Acts xiii. 2, 3. That they received their apostleship from hence, namely, because they were separated, by command of the spirit, for the work of God from the rest of the prophets and doctors of the Church of Antioch, St. Paul himself shows; who calls himself, for distinction sake (Rom. i. 1), an apostle separated unto the Gospel of God. But if it be demanded further, by what authority it came to pass, that that was received for the command of the Holy Ghost, which those prophets and doctors did say proceeded from him; it must necessarily be answered, by the authority of the Church of Antioch. For the prophets and doctors must be examined by the Church, before they be admitted. For St. John (1 Epist. iv. 1) saith: Believe not every spirit; but try the spirits, whether they are of God; because many false prophets are gone out into the world. But by what Church, but that to which that epistle was written? In like manner St. Paul (Gal. ii. 14) reproves the Churches of Galatia, because they Judaized; although they seemed to do so by the authority of Peter. For when he had told them, that he had reprehended Peter himself in these words: If thou being a Jew, livest after the manner of Gentiles, and not as do the Jews; why compellest thou the Gentiles to live as do the Jews: not long after he questions them, saying (Gal. iii. 2): This only would I learn of you: received ye the Spirit by the works of the law, or by the hearing of faith? Where it is evident, that it was Judaism which he reprehended the Galatians for, notwithstanding that the apostle Peter compelled them to Judaize. Seeing therefore it belonged to the Church, and not to Peter, and therefore also not to any man, to determine what doctors they should follow; it also pertained to the authority of the Church of Antioch, to elect their prophets and doctors. Now, because the Holy Ghost separated to himself the apostles Paul and Barnabas by the imposition of hands from doctors thus elected, it is manifest, that imposition of hands and consecration of the prime doctors in each Church, belongs to the doctors of the same Church. But bishops, who were also called presbyters, although all presbyters were not bishops, were ordained sometimes by apostles; for Paul and Barnabas, when they had taught in Derbe, Lystra, and Iconium, ordained elders in every Church (Acts xiv. 23): sometimes by other bishops; for Titus was by Paul left in Crete, that he should ordain elders in every city (Tit. i. 5). And Timothy was advised (1 Tim. iv. 14) Not to neglect the gift that was in him, which was given him by prophecy with the laying on of the hands of the presbytery. And he had rules given him concerning the election of presbyters. But that cannot be understood otherwise, than of the ordination of those who were elected by the Church; for no man can constitute a doctor in the Church, but by the Church’s permission. For the duty of the apostles themselves was not to command, but to teach. And although they who were recommended by the apostles or presbyters, were not rejected, for the esteem that was had of the recommenders; yet seeing they could not be elected without the will of the Church, they were also supposed elected by the authority of the Church. In like manner ministers, who are called deacons, were ordained by the apostles; yet elected by the Church. For when the seven deacons were to be elected and ordained, the apostles elected them not: but, look ye out, say they (Acts vi. 3, 5, 6), among you, brethren, seven men of honest report, &c.: and they chose Stephen, &c.: and they set them before the apostles. It is apparent therefore by the custom of the primitive Church under the apostles, that the ordination or consecration of all churchmen, which is done by prayer and imposition of hands, belonged to the apostles and doctors; but the election of those who were to be consecrated, to the Church.
The power of remitting sins to the penitent, and retaining those of the impenitent, belongs to the pastors; but judgment of the repentance, to the Church.
25. Concerning the power of binding and loosing, that is to say, of remitting and retaining of sins; there is no doubt but it was given by Christ to the pastors then yet for to come, in the same manner as it was to the present apostles. Now the apostles had all the power of remitting of sins given them, which Christ himself had. As the Father hath sent me, says Christ, (John xx. 21), so send I you; and he adds (verse 23[verse 23]): Whose soever sins ye remit, they are remitted; and whose soever sins ye retain, they are retained. But what binding and loosing, or remitting and retaining of sins, is, admits of some scruple. For first, to retain his sins, who being baptized into remission of sins, is truly penitent, seems to be against the very covenant itself of the New Testament; and therefore could not be done by Christ himself, much less by his pastors. And to remit the impenitent, seems to be against the will of God the Father, from whom Christ was sent to convert the world and to reduce men unto obedience. Furthermore, if each pastor had an authority granted him to remit and retain sins in this manner, all awe of princes and civil magistrates, together with all kind of civil government would be utterly destroyed. For Christ hath said it, nay even nature itself dictates, that we should not fear them who slay the body, but cannot kill the soul; but rather fear him, who can cast both soul and body into hell (Matth. x. 28). Neither is any man so mad, as not to choose to yield obedience rather to them who can remit and retain their sins, than to the powerfulest kings. Nor yet on the other side is it to be imagined, that remission of sins is nothing else but an exemption from ecclesiastical punishments. For what evil hath excommunication in it, beside the eternal pains which are consequent to it? Or what benefit is to be received into the Church, if there were salvation out of it? We must therefore hold, that pastors have power truly and absolutely to forgive sins; but to the penitent: and to retain them; but of the impenitent. But while men think that to repent, is nothing else, but that every one condemn his actions and change those counsels which to himself seem sinful and blameable; there is an opinion risen, that there may be repentance before any confession of sins to men, and that repentance is not an effect, but a cause of confession. And thence the difficulty of those, who say that the sins of the penitent are already forgiven in baptism, and theirs[theirs] who repent not, cannot be forgiven at all, is against Scripture, and contrary to the words of Christ, whose soever sins ye remit, &c. We must therefore, to resolve this difficulty, know in the first place, that a true acknowledgment of sin is repentance. For he that knows he hath sinned, knows he hath erred; but to will an error, is impossible; therefore he that knows he hath sinned, wishes he had not done it; which is to repent. Further, where it may be doubtful whether that which is done be a sin or not, we must consider, that repentance doth not precede confession of sins, but is subsequent to it: for there is no repentance but of sins acknowledged. The penitent therefore must both acknowledge the fact, and know it to be a sin, that is to say, against the law. If a man therefore think, that what he hath done is not against the law, it is impossible he should repent of it. Before repentance therefore, it is necessary there be an application of the facts unto the law. But it is in vain to apply the facts unto the law without an interpreter: for not the words of the law, but the sentence of the law-giver is the rule of men’s actions. But surely either one man, or some men are the interpreters of the law; for every man is not judge of his own fact, whether it be a sin or not. Wherefore the fact, of which we doubt whether it be a sin or not, must be unfolded before some man or men; and the doing of this is confession. Now when the interpreter of the law hath judged the fact to be a sin, if the sinner submit to his judgment and resolve with himself not to do so any more, it is repentance; and thus, either it is not true repentance, or else it is not antecedent, but subsequent to confession. These things being thus explained, it is not hard to understand what kind of power that of binding and loosing is. For seeing in remission of sins there are two things considerable; one, the judgment or condemnation whereby the fact is judged to be a sin; the other, when the party condemned does acquiesce and obey the sentence, that is to say, repents, the remission of the sin; or, if he repent not, the retention: the first of these, that is to say, the judging whether it be a sin or not, belongs to the interpreter of the law, that is, the sovereign judge; the second, namely, remission or retention of the sin, to the pastor; and it is that, concerning which the power of binding and loosing is conversant. And that this was the true meaning of our Saviour Christ in the institution of the same power, is apparent in Matth. xviii. 15-18, thus. He there speaking to his disciples, says: If thy brother sin against thee, go and tell him his fault between him and thee alone. Where we must observe by the way, that if thy brother sin against thee, is the same with, if he do thee injury; and therefore Christ spake of those matters which belonged to the civil tribunal. He adds; if he hear thee not, (that is to say, if he deny that he hath done it, or if having confessed the fact, he denies it to be unjustly done), take with thee yet one or two; and if he refuse to hear them, tell it to the Church. But why to the Church, except that she might judge whether it were a sin or not? But if he refuse to hear the Church; that is, if he do not submit to the Church’s sentence, but shall maintain that to be no sin, which she judges to be a sin; that is to say, if he repent not; (for certain it is, that no man repents himself of the action which he conceives not to be a sin); he saith not, Tell it to the apostles; that we might know that the definitive sentence in the question, whether it were a sin or not, was not left unto them; but to the Church. But let him be unto thee, says he, as an heathen, or publican; that is, as one out of the Church, as one that is not baptized, that is to say, as one whose sins are retained. For all Christians were baptized into remission of sins. But because it might have been demanded, who it was that had so great a power, as that of withholding the benefit of baptism from the impenitent; Christ shows that the same persons, to whom he had given authority to baptize the penitent into the remission of sins, and to make them of heathen men Christians, had also authority to retain their sins who by the Church should be adjudged to be impenitent, and to make them of Christian men heathens: and therefore presently subjoins: Verily I say unto you, whose soever sins ye shall bind upon earth, they shall be bound also in heaven; and whose soever sins ye shall loose upon earth, they shall be loosed also in heaven. Whence we may understand, that the power of binding and loosing, or of remitting and retaining of sins, which is called in another place the power of the keys, is not different from the power given in another place in these words (Matth. xxviii. 19): Go, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. And even as the pastors cannot refuse to baptize him whom the Church judges worthy, so neither can they retain his sins whom the Church holds fitting to be absolved, nor yet remit his sins whom the Church pronounceth disobedient. And it is the Church’s part to judge of the sin, the pastor’s to cast out or to receive into the Church those that are judged. Thus St. Paul to the Church of Corinth (1 Cor. v. 12): Do not ye judge, saith he, of those that are within? Yet he himself pronounced the sentence of excommunication against the incestuous person. I indeed, saith he (verse 3), as absent in body, but present in Spirit, &c.
What excommunication is, and on whom it cannot pass.
26. The act of retaining sins is that which is called by the Church excommunication, and by St. Paul delivering over to Satan. The word excommunication sounding the same with ἀποσυάγωγον poiein], casting out of the synagogue, seems to be borrowed from the Mosaical law; wherein they who were by the priest adjudged leprous, were commanded (Levit. xiii. 46) to be kept apart out of the camp, until by the judgment of the priest they were again pronounced clean, and by certain rites, among which the washing of the body was one, were purified. From hence in process of time it become a custom of the Jews, not to receive those who passed from Gentilism to Judaism, supposing them to be unclean, unless they were first washed; and those who dissented from the doctrine of the synagogue, they cast out of the synagogue. By resemblance of this custom, those that came to Christianity, whether they were Jews or Gentiles, were not received into the Church without baptism; and those that dissented from the Church, were deprived of the Church’s communion. Now, they were therefore said to be delivered over to Satan, because all that was out of the Church, was comprehended within his kingdom. The end of this kind of discipline was, that being destitute for a time of the grace and spiritual privileges of the Church, they might be humbled to salvation; but the effect in regard of secular matters, that being excommunicated, they should not only be prohibited all congregations or churches, and the participation of the mysteries, but as being contagious they should be avoided by all other Christians, even more than heathen. For the apostle allowed to accompany with heathen; but with these, not so much as to eat (1 Cor. v. 10-11). Seeing then the effect of excommunication is such, it is manifest, in the first place, that a Christian city cannot be excommunicated. For a Christian city is a Christian Church, (as hath been declared above, in [art. 21]), and of the same extension; but a Church cannot be excommunicated. For either she must excommunicate herself, which is impossible; or she must be excommunicated by some other Church; and this, either universal or particular. But seeing an universal Church is no person, (as hath been proved in [art. 22]), and therefore neither acts nor does any thing, it cannot excommunicate any man; and a particular Church by excommunicating another Church, doth nothing. For where there is not one common congregation, there cannot be any excommunication. Neither if some one Church (suppose that of Jerusalem), should have excommunicated another, (suppose that of Rome), would it any more have excommunicated this, than herself: for he that deprives another of his communion, deprives himself also of the communion of that other. Secondly, no man can excommunicate the subjects of any absolute government all at once, or forbid them the use of their temples or their public worship of God. For they cannot be excommunicated by a Church, which themselves do constitute. For if they could, there would not only not remain a Church, but not so much as a commonweal, and they would be dissolved of themselves; and this were not to be excommunicated or prohibited. But if they be excommunicated by some other Church, that Church is to esteem them as heathen. But no Christian Church, by the doctrine of Christ, can forbid the heathen to gather together and communicate among themselves, as it shall seem good to their cities; especially if they meet to worship Christ, although it be done in a singular custom and manner: therefore also not the excommunicated, who are to be dealt with as heathen. Thirdly, a prince who hath the sovereign power, cannot be excommunicated. For by the doctrine of Christ, neither one nor many subjects together can interdict their prince any public or private places, or deny him entrance into any assembly whatsoever, or prohibit him the doing of what he will with his own jurisdiction. For it is treason among all cities, for any one or many subjects jointly to arrogate to themselves any authority over the whole city. But they who arrogate to themselves an authority over him who hath the supreme power of the city, do arrogate the same authority over the city itself. Besides, a sovereign prince, if he be a Christian, hath this further advantage; that the city whose will is contained in his, is that very thing which we call a Church. The Church therefore excommunicates no man, but whom it excommunicates by the authority of the prince. But the prince excommunicates not himself; his subjects therefore cannot do it. It may be indeed, that an assembly of rebellious citizens or traitors may pronounce the sentence of excommunication against their prince; but not by right. Much less can one prince be excommunicated by another; for this would prove not an excommunication, but a provocation to war by the way of affront. For since that is not one Church, which is made up of citizens belonging to two absolute cities, for want of power of lawfully assembling them, (as hath been declared before, in [art. 22]); they who are of one Church are not bound to obey another, and therefore cannot be excommunicated for their disobedience. Now, what some may say, that princes, seeing they are members of the universal Church, may also by the authority of the universal Church be excommunicated, signifies nothing: because the universal Church, (as hath been showed in art. 22), is not one person, of whom it may be said that she acted, decreed, determined, excommunicated, absolved, and the like personal attributes; neither hath she any governor upon earth, at whose command she may assemble and deliberate. For to be guide of the universal Church, and to have the power of assembling her, is the same thing as to be governor and lord over all the Christians in the world; which is granted to none, but God only.
The interpretation of Scripture depends on the authority of the city.
27. It hath been showed above in [art. 18], that the authority of interpreting the Holy Scriptures consisted not in this, that the interpreter might without punishment expound and explicate his sentence and opinion taken thence unto others, either by writing or by his own voice; but that others have not a right to do or teach aught contrary to his sentence; insomuch as the interpretation we speak of, is the same with the power of defining in all manner of controversies to be determined by sacred Scriptures. Now we must show that that power belongs to each Church; and depends on his or their authority who have the supreme command, provided that they be Christians. For if it depend not on the civil authority, it must either depend on the opinion of each private subject, or some foreign authority. But among other reasons, the inconveniences that must follow private opinions, cannot suffer its dependance on them. Of which this is the chief; that not only all civil obedience would be taken away (contrary to Christ’s precept); but all human society and peace would be dissolved (contrary to the laws of nature). For seeing every man is his own interpreter of Scripture, that is to say, since every man makes himself judge of what is pleasing and displeasing unto God; they cannot obey their princes, before that they have judged whether their commands be conformable to the word of God, or not. And thus either they obey not, or they obey for their own opinion’s sake; that is to say, they obey themselves, not their sovereign; civil obedience therefore is lost. Again, when every man follows his own opinion, it is necessary that the controversies which rise among them, should become innumerable and indeterminable; whence there will breed among men, who by their own natural inclinations do account all dissensions an affront, first hatred, then brawls and wars; and thus all manner of peace and society would vanish. We have furthermore for an example, that which God under the old law required to be observed concerning the book of the law; namely, that it should be transcribed and publicly used; and he would have it to be the canon of divine doctrine, but the controversies about it not to be determined by private persons, but only by the priests. Lastly, it is our Saviour’s precept, that if there be any matter of offence between private persons, they should hear the Church. Wherefore it is the Church’s duty to define controversies; it therefore belongs not to private men, but to the Church to interpret Scriptures. But that we may know that the authority of interpreting God’s Word, that is to say, of determining all questions concerning God and religion, belongs not to any foreign person whatsoever; we must consider, first, what weight such a power has in the minds of the citizens, and their actions. For no man can be ignorant that the voluntary actions of men, by a natural necessity, do follow those opinions which they have concerning good and evil, reward and punishment. Whence it happens, that necessarily they would choose rather to obey those, by whose judgment they believe that they shall be eternally happy or miserable. Now, by whose judgment it is appointed what doctrines are necessary to salvation, by their judgment do men expect their eternal bliss or perdition; they will therefore yield them obedience in all things. Which being thus, most manifest it is, that those subjects, who believe themselves bound to acquiesce to a foreign authority in those doctrines which are necessary to salvation, do not per se constitute a city, but are the subjects of that foreign power. Nor therefore, although some sovereign prince should by writing grant such an authority to any other, yet so as he would be understood to have retained the civil power in his own hands, shall such a writing be valid, or transfer aught necessary for the retaining or good administration of his command. For by chap. II. [art. 4], no man is said to transfer his right, unless he give some proper sign, declaring his will to transfer it. But he who hath openly declared his will to keep his sovereignty, cannot have given a sufficient sign of transferring the means necessary for the keeping it. This kind of writing therefore will not be a sign of will, but of ignorance in the contractors. We must consider next, how absurd it is for a city or sovereign to commit the ruling of his subjects’ consciences to an enemy; for they are, as hath been showed above in chap. V. [art. 6], in an hostile state, whosoever have not joined themselves into the unity of one person. Nor contradicts it this truth, that they do not always fight: for truces are made between enemies. It is sufficient for an hostile mind, that there is suspicion; that the frontiers of cities, kingdoms, empires, strengthened with garrisons, do with a fighting posture and countenance, though they strike not, yet as enemies mutually behold each other. Lastly, how unequal is it to demand that, which by the very reason of your demand you confess to be the right of another. I am the interpreter of Scriptures to you, who are the subject of another state. Why? By what covenants passed between you and me? By divine authority. Whence known? Out of holy Scripture: behold the book, read it. In vain, unless I may also interpret the same for myself. That interpretation therefore doth by right belong to me, and the rest of my private fellow-subjects; which we both deny. It remains therefore that in all Christian Churches, that is to say, in all Christian cities, the interpretation of sacred Scripture, that is to say, the right of determining all controversies, depends on and derives from the authority of that man or council, which hath the sovereign power of the city.
A Christian city must interpret Scriptures by clergymen.
28. Now because there are two kinds of controversies: the one about spiritual matters, that is to say, questions of faith, the truth whereof cannot be searched into by natural reason; such are the questions concerning the nature and office of Christ, of rewards and punishments to come, of the sacraments, of outward worship, and the like: the other, about questions of human science, whose truth is sought out by natural reason and syllogisms, drawn from the covenants of men, and definitions, that is to say, significations received by use and common consent of words; such as are all questions of right and philosophy; for example, when in matter of right it is questioned, whether there be a promise and covenant, or not, that is nothing else but to demand whether such words, spoken in such a manner, be by common use and consent of the subjects a promise or covenant; which if they be so called, then it is true that a contract is made; if not, then it is false: that truth therefore depends on the compacts and consents of men. In like manner, when it is demanded in philosophy, whether the same thing may entirely be in divers places at once; the determination of the question depends on the knowledge of the common consent of men, about the signification of the word entire. For if men, when they say a thing is entirely somewhere, do signify by common consent that they understand nothing of the same to be elsewhere; it is false that the same thing is in divers places at once. That truth therefore depends on the consents of men, and by the same reason, in all other questions concerning right and philosophy. And they who do judge that anything can be determined, contrary to this common consent of men concerning the appellations of things, out of obscure places of Scripture; do also judge that the use of speech, and at once all human society, is to be taken away. For he who hath sold a whole field, will say he meant one whole ridge; and will retain the rest as unsold. Nay, they take away reason itself; which is nothing else but a searching out of the truth made by such consent. This kind of questions, therefore, need not be determined by the city by way of interpretation of Scriptures; for they belong not to God’s Word, in that sense wherein the Word of God is taken for the Word concerning God; that is to say, for the doctrine of the gospel. Neither is he who hath the sovereign power in the Church, obliged to employ any ecclesiastical doctors for the judging of any such kind of matters as these. But for the deciding of questions of faith, that is to say, concerning God, which transcend human capacity, we stand in need of a divine blessing, (that we may not be deceived at least in necessary points), to be derived from Christ himself by the imposition of hands. For, seeing to the end we may attain to eternal salvation we are obliged to a supernatural doctrine, and which therefore it is impossible for us to understand; to be left so destitute as that we can be deceived in necessary points, is repugnant to equity. This infallibility our Saviour Christ promised (in those things which are necessary to salvation) to his apostles until the day of judgment; that is to say, to the apostles, and pastors succeeding the apostles, who were to be consecrated by the imposition of hands. He therefore, who hath the sovereign power in the city, is obliged as a Christian, where there is any question concerning the mysteries of faith, to interpret the Holy Scriptures by clergymen lawfully ordained. And thus in Christian cities, the judgment both of spiritual and temporal matters belongs unto the civil authority. And that man or council who hath the supreme power, is head both of the city and of the Church; for a Church and a Christian city is but one thing.
CHAPTER XVIII.
CONCERNING THOSE THINGS WHICH ARE NECESSARY FOR
OUR ENTRANCE INTO THE KINGDOM OF HEAVEN.
[1.] The difficulty propounded concerning the repugnancy of obeying God and men, is to be removed by the distinctions between the points necessary and not necessary to salvation. [2.] All things necessary to salvation, are contained in faith and obedience. [3.] What kind of obedience that is, which is required of us. [4.] What faith is, and how distinguished from profession, from science, from opinion. [5.] What it is to believe in Christ. [6.] That that article alone, that Jesus is the Christ, is necessary to salvation; is proved from the scope of the evangelists. [7.] From the preachings of the apostles. [8.] From the easiness of Christian religion. [9.] From this also, that it is the foundation of faith. [10.] From the most evident words of Christ and his apostles. [11.] In that article is contained the faith of the Old Testament. [12.] How faith and obedience concur to salvation. [13.] In a Christian city, there is no contradiction between the commands of God and of the city. [14.] The doctrines which this day are controverted about religion, do for the most part relate to the right of dominion.
The difficulty propounded concerning the repugnance of obeying God and men, is to be removed by the distinction between the points necessary, and not necessary to salvation.
1. It was ever granted, that all authority in secular matters derived from him who had the sovereign power, whether he were one man or an assembly of men. That the same in spiritual matters depended on the authority of the Church, is manifest by the lastly foregoing proofs; and besides by this, that all Christian cities are Churches endued with this kind of authority. From whence a man, though but dull of apprehension, may collect, that in a Christian city, that is to say, in a city whose sovereignty belongs to a Christian prince or council, all power, as well spiritual as secular, is united under Christ, and therefore it is to be obeyed in all things. But on the other side, because we must rather obey God than men, there is a difficulty risen, how obedience may safely be yielded to them, if at any time somewhat should be commanded by them to be done which Christ hath prohibited. The reason of this difficulty is, that seeing God no longer speaks to us by Christ and his prophets in open voice, but by the holy Scriptures, which by divers men are diversely understood; they know indeed what princes and a congregated Church do command; but whether that which they do command, be contrary to the word of God or not, this they know not; but with a wavering obedience between the punishments of temporal and spiritual death, as it were sailing between Scylla and Charybdis, they often run themselves upon both. But they who rightly distinguish between the things necessary to salvation, and those which are not necessary, can have none of this kind of doubt. For if the command of the prince or city be such, that he can obey it without hazard of his eternal salvation, it is unjust not to obey them; and the apostle’s precepts take place (Col. iii. 20-22): Children obey your parents in all things: servants in all things obey your masters according to the flesh. And the command of Christ (Matth. xxiii. 2-3): The Scribes and Pharisees sit in Moses’ chair; all things therefore whatsoever they command you, that observe and do. On the contrary, if they command us to do those things which are punished with eternal death, it were madness not rather to choose to die a natural death, than by obeying to die eternally: and then comes in that which Christ says (Matth. x. 28): Fear not them who kill the body, but cannot kill the soul. We must see, therefore, what all those things are, which are necessary to salvation.
All things necessary to salvation, are contained in faith and obedience.
2. Now all things necessary to salvation are comprehended in two virtues, faith and obedience. The latter of these, if it could be perfect, would alone suffice to preserve us from damnation; but because we have all of us been long since guilty of disobedience against God in Adam, and besides we ourselves have since actually sinned, obedience is not sufficient without remission of sins. But this, together with our entrance into the kingdom of heaven, is the reward of faith; nothing else is requisite to salvation. For the kingdom of heaven is shut to none but sinners, that is to say, those who have not performed due obedience to the laws; and not to those neither, if they believe the necessary articles of the Christian faith. Now, if we shall know in what points obedience doth consist, and which are the necessary articles of the Christian faith; it will at once be manifest what we must do, and what abstain from, at the command of cities and of princes.
What kind of obedience that is, which is required of us.
3. But by obedience in this place is signified not the fact, but the will and desire wherewith we purpose, and endeavour as much as we can, to obey for the future. In which sense the word obedience is equivalent to repentance; for the virtue of repentance consists not in the sorrow which accompanies the remembrance of sin; but in our conversion into the way, and full purpose to sin no more; without which that sorrow is said to be the sorrow not of a penitent, but a desperate person. But because they who love God cannot but desire to obey the divine law, and they who love their neighbours cannot but desire to obey the moral law; which consists (as hath been showed above in chap. III.) in the prohibition of pride, ingratitude, contumely, inhumanity, cruelty, injury, and the like offences, whereby our neighbours are prejudiced; therefore also love, or charity, is equivalent to the word obedience. Justice, also, which is a constant will of giving to every man his due, is equivalent with it. But that faith and repentance are sufficient for salvation, is manifest by the covenant itself of baptism. For they who were by Peter converted on the day of Pentecost, demanding him, what they should do: he answered (Acts ii. 38): Repent and be baptized every one of you, in the name of Jesus, for the remission of your sins. There was nothing therefore to be done for the obtaining of baptism, that is to say, for to enter into the kingdom of God, but to repent and believe in the name of Jesus; for the kingdom of heaven is promised by the covenant which is made in baptism. Furthermore, by the words of Christ, answering the lawyer who asked him what he should do to inherit eternal life (Luke xviii. 20): Thou knowest the commandments: Thou shalt not kill, thou shalt not commit adultery, &c.: which refer to obedience; and (Mark x. 21): Sell all that thou hast, and come and follow me: which relates to faith. And by that which is said: The just shall live by faith; not every man, but the just; for justice is the same disposition of will which repentance and obedience are. And by the words of St. Mark (i. 15): The time is fulfilled, and the kingdom of God is at hand; repent ye, and believe the gospel; by which words is not obscurely signified, that there is no need of other virtues for our entrance into the kingdom of God, excepting those of repentance and faith. The obedience therefore which is necessarily required to salvation, is nothing else but the will or endeavour to obey; that is to say, of doing according to the laws of God; that is, the moral laws, which are the same to all men, and the civil laws; that is to say, the commands of sovereigns in temporal matters, and the ecclesiastical laws in spiritual. Which two kinds of laws are divers in divers cities and Churches, and are known by their promulgation and public sentences.
What faith is, and how distinguished from profession, from science, and from opinion.
4. That we may understand what the Christian faith is, we must define faith in general; and distinguish it from those other acts of the mind, wherewith commonly it is confounded. The object of faith universally taken, namely, for that which is believed, is evermore a proposition, that is to say, a speech affirmative or negative, which we grant to be true. But because propositions are granted for divers causes, it falls out that these kind of concessions are diversely called. But we grant propositions sometimes, which notwithstanding we receive not into our minds; and this either for a time, to wit, so long, till by consideration of the consequences we have well examined the truth of them, which we call supposing; or also simply, as through fear of the laws, which is to profess, or confess by outward tokens; or for a voluntary compliance sake, which men use out of civility to those whom they respect, and for love of peace to others, which is absolute yielding. Now the propositions which we receive for truth, we always grant for some reasons of our own; and these are derived either from the proposition itself, or from the person propounding. They are derived from the proposition itself, by calling to mind what things those words, which make up the proposition, do by common consent usually signify. If so, then the assent which we give, is called knowledge or science. But if we cannot remember what is certainly understood by those words, but sometimes one thing, sometimes another seem to be apprehended by us, then we are said to think. For example, if it be propounded that two and three make five; and by calling to mind, that the order of numeral words is so appointed by the common consent of them who are of the same language with us, (as it were, by a certain contract necessary for human society), that five shall be the name of so many unities as are contained in two and three taken together, a man assent that this is therefore true, because two and three together are the same with five: this assent shall be called knowledge. And to know this truth is nothing else, but to acknowledge that it is made by ourselves. For by whose will and rules of speaking the number || is called two, ||| is called three, and ||||| is called five; by their will also it comes to pass that this proposition is true, two and three taken together make five. In like manner if we remember what it is that is called theft, and what injury; we shall understand by the words themselves, whether it be true that theft is an injury, or not. Truth is the same with a true proposition; but the proposition is true in which the word consequent, which by logicians is called the predicate, embraceth the word antecedent in its amplitude, which they call the subject. And to know truth, is the same thing as to remember that it was made by ourselves by the very usurpation of the words. Neither was it rashly nor unadvisedly said by Plato of old, that knowledge was memory. But it happens sometimes, that words although they have a certain and defined signification by constitution, yet by vulgar use either to adorn or deceive, they are so wrested from their own significations, that to remember the conceptions for which they were first imposed on things, is very hard, and not to be mastered but by a sharp judgment and very great diligence. It happens too that there are many words, which have no proper, determined, and everywhere the same signification; and are understood not by their own, but by virtue of other signs used together with them. Thirdly, there are some words of things unconceivable. Of those things, therefore, whereof they are the words, there is no conception; and therefore in vain do we seek for the truth of those propositions, which they make out of the words themselves. In these cases, while by considering the definitions of words we search out the truth of some proposition, according to the hope we have of finding it, we think it sometimes true, and sometimes false; either of which apart is called thinking, and also believing; both together, doubting. But when our reasons, for which we assent to some proposition, derive not from the proposition itself, but from the person propounding, whom we esteem so learned that he is not deceived, and we see no reason why he should deceive us; our assent, because it grows not from any confidence of our own, but from another man’s knowledge, is called faith. And by the confidence of whom we do believe, we are said to trust them, or to trust in them. By what hath been said, the difference appears, first, between faith and profession; for that is always joined with inward assent; this not always. That is an inward persuasion of the mind, this an outward obedience. Next, between faith and opinion; for this depends on our own reason, that on the good esteem we have of another. Lastly, between faith and knowledge; for this deliberately takes a proposition broken and chewed; that swallows it down whole and entire. The explication of words, whereby the matter enquired after is propounded, is conducible to knowledge; nay, the only way to know, is by definition. But this is prejudicial to faith; for those things which exceed human capacity, and are propounded to be believed, are never more evident by explication, but, on the contrary, more obscure and harder to be credited. And the same thing befalls a man, who endeavours to demonstrate the mysteries of faith by natural reason, which happens to a sick man, who will needs chew before he will swallow his wholesome but bitter pills; whence it comes to pass, that he presently brings them up again; which perhaps would otherwise, if he had taken them well down, have proved his remedy.
What it is to believe in Christ.
5. We have seen therefore what it is to believe. But what is it to believe in Christ? Or what proposition is that, which is the object of our faith in Christ? For when we say, I believe in Christ, we signify indeed whom, but not what we believe. Now, to believe in Christ is nothing else but to believe that Jesus is the Christ, namely, he who according to the prophecies of Moses and the prophets of Israel, was to come into this world to institute the kingdom of God. And this sufficiently appears out of the words of Christ himself to Martha (John xi. 25-27): I am, saith he, the resurrection and the life; he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me, shall never die. Believest thou this? She saith unto him, yea, Lord, I believe that thou art the Christ the Son of God, which should come into the world. In which words, we see that the question, believest thou in me, is expounded by the answer, thou art the Christ. To believe in Christ therefore is nothing else but to believe Jesus himself, saying that he is the Christ.
That that article alone, that Jesus is the Christ, is necessary to salvation, is proved out of the scope of the evangelists.
6. Faith and obedience both necessarily concurring to salvation, what kind of obedience that same is, and to whom due, hath been showed above in [art. 3]. But now we must enquire what articles of faith are requisite. And I say, that to a Christian[[21]] there is no other article of faith requisite as necessary to salvation, but only this, that Jesus is the Christ. But we must distinguish, as we have already done before in [art. 4], between faith and profession. A profession, therefore, of more articles, if they be commanded, may be necessary; for it is a part of our obedience due to the laws. But we enquire not now what obedience, but what faith is necessary to salvation. And this is proved, first, out of the scope of the Evangelists, which was, by the description of our Saviour’s life, to establish this one article: and we shall know that such was the scope and counsel of the Evangelists, if we observe but the history itself. St. Matthew (chap. i.), beginning at his genealogy, shows that Jesus was of the lineage of David, born of a virgin: chap, ii., that he was adored by the wise men as king of the Jews; that Herod for the same cause sought to slay him: chap. iii., iv., that his kingdom was preached both by John the Baptist and himself: chapters v. vi. vii., that he taught the laws, not as the Scribes, but as one having authority: chapters viii. ix., that he cured diseases miraculously: chap. x., that he sent his apostles, the preachers of his kingdom, throughout all the parts of Judea to proclaim his kingdom: chap. xi., that he commanded the messengers, sent from John to enquire whether he were the Christ or not, to tell him what they had seen, namely, the miracles which were only compatible with Christ: chap. xii., that he proved and declared his kingdom to the Pharisees and others by arguments, parables, and signs; and the following chapters to xxi., that he maintained himself to be the Christ against the Pharisees: chap. xxi., that he was saluted with the title of king, when he entered into Jerusalem: chaps. xxii., xxiii., xxiv., xxv., that he forewarned others of false Christs; and that he showed in parables what manner of kingdom his should be: chaps. xxvi. xxvii., that he was taken and accused for this reason, because he said he was a king; and that a title was written on his cross, this is Jesus the king of the Jews: lastly, chap. xxviii., that after his resurrection, he told his apostles that all power was given unto him both in heaven and in earth. All which tends to this end; that we should believe Jesus to be the Christ. Such therefore was the scope of St. Matthew in describing his gospel. But such as his was, such also was the rest of the Evangelists; which St. John sets down expressly in the end of his gospel (John xx. 31): These things, saith he, are written, that ye may know that Jesus is the Christ, the Son of the living God.
By the apostles’ sermons.
7. Secondly, this is proved by the preaching of the apostles. For they were the proclaimers of his kingdom; neither did Christ send them to preach aught but the kingdom of God (Luke ix. 2: Acts x. 42). And what they did after Christ’s ascension, may be understood by the accusation which was brought against them (Acts xvii. 6-7): They drew Jason, saith St. Luke, and certain brethren unto the rulers of the city, crying, these are the men that have turned the world upside down, and are come hither also, whom Jason hath received; and these all do contrary to the decrees of Cæsar, saying that there is another king, one Jesus. It appears also, what the subject of the apostle’s sermon was, out of these words (Acts xvii. 2-3): Opening and alleging out of the Scriptures (to wit, of the Old Testament) that Christ must needs have suffered and risen again from the dead; and that this Jesus is the Christ.
By the easiness of Christian religion.
8. Thirdly, by the places, in which the easiness of those things, which are required by Christ to the attaining of salvation, is declared. For if an internal assent of the mind were necessarily required to the truth of all and each proposition, which this day is controverted about the Christian faith, or by divers churches is diversely defined; there would be nothing more difficult than the Christian religion. And how then would that be true (Matth. xi. 30): My yoke is easy and my burden light; and that (Matth. xviii. 6): little ones do believe in him; and that (1 Cor. i. 21): it pleased God by the foolishness of preaching, to save those that believe? Or how was the thief hanging on the cross sufficiently instructed to salvation, the confession of whose faith was contained in these words: Lord, remember me when thou comest into thy kingdom? Or how could St. Paul himself, from an enemy, so soon become a doctor of Christians?
By this, that it is the foundation of faith.
9. Fourthly, by this, that that article is the foundation of faith; neither rests it on any other foundation. Matth. xxiv. 23, 24: If any man shall say unto you, Lo here is Christ, or he is there; believe it not. For there shall arise false Christs and false prophets, and shall show great signs and wonders, &c. Whence it follows, that for the faith’s sake which we have in this article, we must not believe any signs and wonders. Gal. i. 8: Although we or an angel from heaven, saith the apostle, should preach to you any other gospel, than what we have preached; let him be accursed. By reason of this article, therefore, we might not trust the very apostles and angels themselves, and therefore, I conceive, not the Church neither, if they should teach the contrary. 1 John iv. 1-2: Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world. Hereby know ye the spirit of God; every spirit that confesseth Jesus Christ is come in the flesh, is of God, &c. That article therefore is the measure of the spirits, whereby the authority of the doctors is either received, or rejected. It cannot be denied, indeed, but that all who at this day are Christians, did learn from the doctors that it was Jesus, who did all those things whereby he might be acknowledged to be the Christ. Yet it follows not, that the same persons believed that article for the doctor’s or the Church’s, but for Jesus’ own sake. For that article was before the Christian Church, (Matth. xvi. 18), although all the rest were after it; and the Church was founded upon it, not it upon the Church. Besides, this article, that Jesus is the Christ, is so fundamental, that all the rest are by St. Paul (1 Cor. iii. 11-15) said to be built upon it: For other foundation can no man lay, than that which is laid; which is Jesus Christ; that is to say, that Jesus is the Christ. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest; if any man’s work abide, which he hath built thereupon, he shall receive a reward; if any man’s work shall be burnt, he shall suffer loss, but he himself shall be saved. From whence it plainly appears, that by foundation is understood this article, that Jesus is the Christ: for gold, and silver, precious stones, wood, hay, stubble, whereby the doctrines are signified, are not built upon the person of Christ: and also, that false doctrines may be raised upon this foundation; yet not so as they must necessarily be damned who teach them.
By the plain words of Christ and his apostles.
10. Lastly, that this article alone is needful to be inwardly believed, may be most evidently proved out of many places of holy Scripture, let who will be the interpreter. John v. 39: Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of me. But Christ meant the Scriptures of the Old Testament only; for the New was then not yet written. Now, there is no other testimony concerning Christ in the Old Testament[Testament], but that an eternal king was to come in such a place, that he was to be born of such parents, that he was to teach and do such things whereby, as by certain signs, he was to be known. All which testify this one thing; that Jesus who was so born, and did teach and do such things, was the Christ. Other faith then was not required to attain eternal life, besides this article, John xi. 26: Whosoever liveth and believeth in me, shall never die. But to believe in Jesus, as is there expressed, is the same with believing that Jesus was the Christ. He therefore that believes that, shall never die; and by consequence, that article alone is necessary to salvation. John xx. 31: These are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name. Wherefore he that believes thus, shall have eternal life; and therefore needs no other faith. 1 John iv. 2: Every spirit, that confesseth that Jesus Christ is come in the flesh, is of God. And 1 John v. 1: Whosoever believeth that Jesus is the Christ, is born of God. And verse 5: Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? If therefore there be no need to believe anything else, to the end a man may be of God, born of God, and overcome the world, than that Jesus is the Christ; that one article then is sufficient to salvation. Acts viii. 36-37: See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. If then this article being believed with the whole heart, that is to say, with inward faith, was sufficient for baptism; it is also sufficient for salvation. Besides these places, there are innumerable others, which do clearly and expressly affirm the same thing. Nay, wheresoever we read that our Saviour commended the faith of any one, or that he said, thy faith hath saved thee, or that he healed any one for his faith’s sake; there the proposition believed was no other but this, Jesus is the Christ, either directly or consequently.
In this article is contained the faith of the Old Testament.
11. But because no man can believe Jesus to be the Christ, who, when he knows that by Christ is understood that same king, who was promised from God by Moses and the prophets for to be the king and Saviour of the world, doth not also believe Moses and the prophets; neither can he believe these, who believes not that God is, and that he governs the world; it is necessary, that the faith of God and of the Old Testament be contained in this faith of the New. Seeing therefore that atheism, and the denial of the Divine Providence, were the only treason against the Divine Majesty in the kingdom of God by nature; but idolatry also in the kingdom of God by the old covenant; now in this kingdom, wherein God rules by way of a new covenant, apostacy is also added, or the renunciation of this article once received, that Jesus is the Christ. Truly other doctrines, provided they have their determination from a lawful Church, are not to be contradicted; for that is the sin of disobedience. But it hath been fully declared before, that they are not needful to be believed with an inward faith.
How faith and obedience do concur to salvation.
12. Faith and obedience have divers parts in accomplishing the salvation of a Christian; for this contributes the power or capacity, that the act; and either is said to justify in its kind. For Christ forgives not the sins of all men, but of the penitent or the obedient, that is to say, the just. I say not the guiltless, but the just; for justice is a will of obeying the laws, and may be consistent with a sinner; and with Christ, the will to obey is obedience. For not every man, but the just shall live by faith. Obedience therefore justifies, because it maketh just; in the same manner as temperance maketh temperate, prudence prudent, chastity chaste; namely, essentially; and puts a man in such a state, as makes him capable of pardon. Again, Christ hath not promised forgiveness of sins to all just men; but only those of them who believe him to be the Christ. Faith therefore justifies in such a sense as a judge may be said to justify, who absolves, namely, by the sentence which actually saves a man; and in this acception of justification (for it is an equivocal term) faith alone justifies; but in the other, obedience only. But neither obedience alone, nor faith alone, do save us; but both together.
In a Christian city there is no contrariety between the command of God, and of the city.
13. By what hath been said hitherto, it will be easy to discern what the duty of Christian subjects is towards their sovereigns; who, as long as they profess themselves Christians, cannot command their subjects to deny Christ, or to offer him any contumely: for if they should command this, they would profess themselves to be no Christians. For seeing we have showed, both by natural reason and out of holy Scriptures, that subjects ought in all things to obey their princes and governors, excepting those which are contrary to the command of God; and that the commands of God, in a Christian city, concerning temporal affairs, that is to say, those which are to be discussed by human reason, are the laws and sentence of the city, delivered from those who have received authority from the city to make laws and judge of controversies; but concerning spiritual matters, that is to say, those which are to be defined by the holy Scripture, are the laws and sentences of the city, that is to say, the Church, (for a Christian city and a Church, as hath been showed in the foregoing chapter, [art. 10], are the same thing), delivered by pastors lawfully ordained, and who have to that end authority given them by the city; it manifestly follows, that in a Christian commonweal obedience is due to the sovereign in all things, as well spiritual as temporal. And that the same obedience, even from a Christian subject, is due in all temporal matters to those princes who are no Christians, is without any controversy; but in matters spiritual, that is to say, those things which concern God’s worship, some Christian Church is to be followed. For it is an hypothesis of the Christian faith, that God speaks not in things supernatural but by the way of Christian interpreters of holy Scriptures. But what? Must we resist princes, when we cannot obey them? Truly, no; for this is contrary to our civil covenant. What must we do then? Go to Christ by martyrdom; which if it seem to any man to be a hard saying, most certain it is that he believes not with his whole heart, that Jesus is the Christ, the Son of the living God; for he would then desire to be dissolved, and to be with Christ; but he would by a feigned Christian faith elude that obedience, which he hath contracted to yield unto the city.
The doctrines which this day are controverted about religion, do for the most part belong to the right of dominion.
14. But some men perhaps will wonder, if (excepting this one article, that Jesus is the Christ, which only is necessary to salvation in relation to internal faith) all the rest belong to obedience; which may be performed, although a man do not inwardly believe, so he do but desire to believe, and make an outward profession, as oft as need requires, of whatsoever is propounded by the Church; how it comes about that there are so many tenets, which are all held so to concern our faith, that except a man do inwardly believe them, he cannot enter into the kingdom of heaven. But if he consider that, in most controversies, the contention is about human sovereignty; in some, matter of gain and profit; in others, the glory of wits: he will surely wonder the less. The question about the propriety of the Church, is a question about the right of sovereignty. For it being known what a Church is, it is known at once to whom the rule over Christians[Christians] doth belong. For if every Christian city be that Church, which Christ himself hath commanded every Christian, subject to that city, to hear; then every subject is bound to obey his city, that is to say, him or them who have the supreme power, not only in temporal, but also in spiritual matters. But if every Christian city be not that Church, then is there some other Church more universal, which must be obeyed. All Christians therefore must obey that Church, just as they would obey Christ, if he came upon earth. It will therefore rule either by the way of monarchy, or by some assembly. This question then concerns the right of ruling. To the same end belongs the question concerning infallibility. For whosoever were truly and internally believed by all mankind, that he could not err, would be sure of all dominion, as well temporal as spiritual, over all mankind, unless himself would refuse it. For if he say that he must be obeyed in temporals, because it is supposed he cannot err, that right of dominion is immediately granted him. Hither also tends the privilege of interpreting Scriptures. For he to whom it belongs to interpret the controversies arising from the divers interpretations of Scriptures, hath authority also simply and absolutely to determine all manner of controversies whatsoever. But he who hath this, hath also the command over all men who acknowledge the Scriptures to be the word of God. To this end drive all the disputes about the power of remitting and retaining sins; or the authority of excommunication. For every man, if he be in his wits, will in all things yield that man an absolute obedience, by virtue of whose sentence he believes himself to be either saved or damned. Hither also tends the power of instituting societies. For they depend on him by whom they subsist, who hath as many subjects as monks, although living in an enemy’s city. To this end also refers the question concerning the judge of lawful matrimony. For he to whom that judicature belongs, to him also pertains the knowledge of all those cases which concern the inheritance and succession of all the goods and rights, not of private men only, but also of sovereign princes. And hither also in some respect tends the virgin life of ecclesiastical persons; for unmarried men have less coherence than others with civil society. And besides, it is an inconvenience not to be slighted, that princes must either necessarily forego the priesthood, which is a great bond of civil obedience; or have no hereditary kingdom. To this end also tends the canonization of saints, which the heathen called apotheosis. For he that can allure foreign subjects with so great a reward, may bring those who are greedy of such glory, to dare and do anything. For what was it but an honourable name with posterity, which the Decii and other Romans sought after; and a thousand others, who cast themselves upon incredible perils? The controversies about purgatory, and indulgences, are matter of gain. The questions of free-will, justification, and the manner of receiving Christ in the sacrament, are philosophical. There are also questions concerning some rites not introduced, but left in the Church not sufficiently purged from Gentilism. But we need reckon no more. All the world knows that such is the nature of men, that dissenting in questions which concern their power, or profit, or pre-eminence of wit, they slander and curse each other. It is not therefore to be wondered at, if almost all tenets, after men grew hot with disputings, are held forth by some or other to be necessary to salvation and for our entrance into the kingdom of heaven. Insomuch as they who hold them not, are not only condemned as guilty of disobedience; which in truth they are, after the Church hath once defined them; but of infidelity: which I have declared above to be wrong, out of many evident places of Scripture. To which I add this one of Saint Paul’s (Rom. xiv. 3, 5): Let not him that eateth, despise him that eateth not, and let not him that eateth not, judge him that eateth; for God hath received him. One man esteemeth one day above another, another esteemeth every day alike. Let every man be fully persuaded in his own mind.
[21]. I say, that to a Christian.] Although I conceive this assertion to be sufficiently proved by the following reasons, yet I thought it worth my labour to make a more ample explication of it; because I perceive that being somewhat new, it may possibly be distasteful to many divines. First therefore, when I say this article, that Jesus is the Christ, is necessary to salvation; I say not that faith only is necessary, but I require justice also, or that obedience which is due to the laws of God; that is to say, a will to live righteously. Secondly, I deny not but the profession of many articles, provided that that profession be commanded by the Church, is also necessary to salvation. But seeing faith is internal, profession external, I say that the former only is properly faith; the latter a part of obedience; insomuch as that article alone sufficeth for inward belief, but is not sufficient for the outward profession of a Christian. Lastly, even as if I had said that true and inward repentance of sins was only necessary to salvation, yet were it not to be held for a paradox; because we suppose justice, obedience, and a mind reformed in all manner of virtues to be contained in it. So when I say that the faith of one article is sufficient to salvation, it may well be less wondered at; seeing that in it so many other articles are contained. For these words, Jesus is the Christ, do signify that Jesus was that person, whom God had promised by his prophets should come into the world to establish his kingdom; that is to say, that Jesus is the Son of God, the creator of heaven and earth, born of a virgin, dying for the sins of them who should believe in him; that he was Christ, that is to say, a king; that he revived (for else he were not like to reign) to judge the world, and to reward every one according to his works (for otherwise he cannot be a king); also that men shall rise again, for otherwise they are not like to come to judgment. The whole symbol of the apostles is therefore contained in this one article. Which, notwithstanding, I thought reasonable to contract thus; because I found that many men for this alone, without the rest, were admitted into the kingdom of God, both by Christ and his apostles; as the thief on the cross, the eunuch baptized by Philip, the two thousand men converted to the Church at once by St. Peter. But if any man be displeased that I do not judge all those eternally damned, who do not inwardly assent to every article defined by the Church, and yet do not contradict, but, if they be commanded, do submit: I know not what I shall say to them. For the most evident testimonies of Holy Writ, which do follow, do withhold me from altering my opinion.
END OF VOL. II.
Internal references to specific articles in this text are linked for easy of navigation. More general references to entire chapters have not been linked.
Transcriber’s Note
In the summary of Chapter XIII, the last article is misnumbered as ‘13’, rather than ‘17.’ On p. [221], a reference to article 13 in Chapter V almost certainly should have been to the 12th article of that chapter.
Other errors deemed most likely to be the printer’s have been corrected, and are noted here. The references are to the page and line in the original.
| [3.1] | ζῶον πολιτικ[ο/ό]ν | Replaced. |
| [5.5] | that same [ἐυ/εὐ]δοκιμεῖν | Replaced. |
| [56.14] | Prov. xxii. 10[)]: | Removed. |
| [99.31] | For being e[r/l]ected, the people is at once dissolved | Replaced. |
| [102.20] | make him a mona[a/r]ch | Replaced. |
| [106.31] | have obliged themsel[u/v]es | Replaced. |
| [147.5] | the will of God[.] | Added. |
| [196.3] | The defin[in]ition of sin. | Removed. |
| [196.32] | to which th[a/e]y have given | Replaced. |
| [197.28] | ἀδ[ι/ί]κημα | Stress added. |
| [228.3] | concern[-/ing] the commands | Added. |
| [238.20] | that is[ to] say | Added. |
| [272.25] | the word[ of] faith | Added. |
| [283.34] | (verse 2[2/3]) | Replaced. |
| [285.7] | and their[’]s who repent not | Removed. |
| [312.8] | in the Old Test[i/a]ment | Replaced. |
| [316.31] | the rule over Christ[ai/ia]ns | Transposed. |