T. H. If Christian profession be (as certainly it is in England) a law; and if it be of the nature of a law to be made known to all men that are to obey it, in such manner as they may have no excuse for disobedience from their ignorance; then, without doubt, all words unknown to the people, and as to them insignificant, are canting. The word substance is understood by the vulgar well enough, when it is said of a body, but in other sense not at all, except for their riches. But the word hypostatical is understood only by those, and but few of those that are learned in the Greek tongue, and is properly used, as I have said before, of the union of the two natures of Christ in one person. So likewise consubstantial in the Nicene creed, is properly said of the Trinity. But to an Englishman that understands neither Greek nor Latin, and yet is as much concerned as his Lordship was, the word hypostatical is no less canting than eternal now.
J. D. He alloweth every man who is commanded by his lawful sovereign, to deny Christ with his tongue before men.
T. H. I allow it in some cases, and to some men, which his Lordship knew well enough, but would not mention. I alleged for it, in the place cited, both reason and Scripture, though his Lordship thought it not expedient to take notice of either. If it be true that I have said, why does he blame it? If false, why offers he no argument against it, neither from Scripture nor from reason? Or why does he not show that the text I cite is not applicable to the question, or not well interpreted by me? First, he barely cites it, because he thought the words would sound harshly, and make a reader admire them for impiety. But I hope I shall so well instruct my reader ere I leave this place, that this his petty art will have no effect. Secondly, the cause why he omitted my arguments was, that he could not answer them. Lastly, the cause why he urgeth neither Scripture nor reason against it was, that he saw none sufficient. My argument from Scripture was this, (Leviathan, vol. III. [p. 493]) taken out of 2 Kings v. 17-19, where Naaman the Syrian saith to Elisha the prophet: Thy servant will henceforth offer neither burnt-offering nor sacrifice to other Gods, but unto the Lord. In this thing the Lord pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow myself in the house of Rimmon, the Lord pardon thy servant in this thing. And he said unto him, Go in peace. What can be said to this? Did not Elisha say it from God? Or is not this answer of the prophet a permission? When St. Paul and St. Peter commanded the Christians of their time to obey their princes, which then were heathens and enemies of Christ, did they mean they should lose their lives for disobedience? Did they not rather mean they should preserve both their lives and their faith, believing in Christ as they did, by this denial of the tongue, having no command to the contrary? If in this kingdom a Mahometan should be made by terror to deny Mahomet and go to church with us, would any man condemn this Mahometan? A denial with the mouth may perhaps be prejudicial to the power of the church; but to retain the faith of Christ stedfastly in his heart, cannot be prejudicial to his soul that hath undertaken no charge to preach to wolves, whom they know will destroy them. About the time of the Council of Nice, there was a canon made (which is extant in the history of the Nicene Council) concerning those that being Christians had been seduced, not terrified, to a denial of Christ, and again repenting, desired to be readmitted into the church; in which canon it was ordained, that those men should be no otherwise readmitted than to be in the number of the cathechised, and not to be admitted to the communion till a great many years' penitence. Surely the church then would have been more merciful to them that did the same upon terror of present death and torments.
Let us now see what his Lordship might, though but colourably, have alleged from Scripture against it. There be three places only that seem to favour his Lordship’s opinion. The first is where Peter denied Christ, and weepeth. The second is, Acts v. 29: Then Peter and the other Apostles answered and said, we ought to obey God rather than men. The third is, Luke xii. 9: But he that denieth me before men, shall be denied before the angels of God.
For answer to these texts, I must repeat what what I have written, and his Lordship read in my Leviathan, [p. 656]. For an unlearned man that is in the power of an idolatrous king, or state, if commanded on pain of death to worship before an idol, doing it, he detesteth the idol in his heart, he doth well; though if he had the fortitude to suffer death, rather than worship it, he should do better. But if a pastor, who, as Christ’s messenger, has undertaken to teach Christ’s doctrine to all nations, should do the same, it were not only a sinful scandal in respect of other Christian men’s consciences, but a perfidious forsaking of his charge. In which words I distinguish between a pastor and one of the sheep of his flock. St. Peter sinned in denying Christ; and so does every pastor, that denieth Christ, having undertaken the charge of preaching the gospel in the kingdom of an infidel, where he could expect at the undertaking of his charge no less than death. And why, but because he violates his trust in doing contrary to his commission. St. Peter was an apostle of Christ, and bound by his voluntary undertaking of that office not only to confess Christ, but also to preach him before those infidels who, he knew, would like wolves devour him. And therefore, when Paul and the rest of the apostles were forbidden to preach Christ, they gave this answer, We ought to obey God rather than men. And it was to his disciples only which had undertaken that office, that Christ saith, he that denieth me before men, shall be denied before the angels of God. And so I think I have sufficiently answered this place, and showed that I do not allow the denying of Christ, upon any colour of torments, to his Lordship, nor to any other that has undertaken the office of a preacher. Which if he think right, he will perhaps in this case put himself into the number of those whom he calls merciful doctors: whereas now he extends his severity beyond the bounds of common equity. He has read Cicero, and perhaps this story in him. The senate of Rome would have sent Cicero to treat of peace with Marcus Antonius; but when Cicero had showed them the just fear he had of being killed by him, he was excused; and if they had forced him to it, and he by terror turned enemy to them, he had in equity been excusable. But his Lordship, I believe, did write this more valiantly than he would have acted it.
J. D. He deposeth Christ from his true kingly office, making his kingdom not to commence or begin before the day of judgment. And the regimen, wherewith Christ governeth his faithful in this life, is not properly a kingdom, but a pastoral office, or a right to teach. And a little after, Christ had not kingly authority committed to him by his Father in this world, but only consiliary and doctrinal.
T. H. How do I take away Christ’s kingly office? He neither draws it by consequence from my words, nor offers any argument at all against my doctrine. The words he cites are in the contents of chap. XVII. De Cive (vol. II). In the body of the chapter it is thus: The time of Christ’s being upon the earth is called, in Scripture, the regeneration often, but the kingdom never. When the Son of God comes in majesty, and all the angels with him, then he shall sit on the seat of majesty. My kingdom is not of this world. God sent not his Son that he should judge the world. I came not to judge the world, but to save the world. Man, who made me a judge or divider amongst you? Let thy kingdom come. And other words to the same purpose. Out of which it is clear that Christ took upon him no regal power upon earth before his assumption. But at his assumption his Apostles asked him if he would then restore the kingdom to Israel, and he answered, it was not for them to know. So that hitherto Christ had not taken that office upon him, unless his Lordship think that the kingdom of God, and the kingdom of Christ, be two distinct kingdoms. From the Assumption ever since, all true Christians say daily in their prayers, Thy kingdom come. But his Lordship had perhaps forgot that. But when then beginneth Christ to be a king? I say it shall be then, when he comes again in majesty with all the angels. And even then he shall reign (as he is man) under his Father. For St. Paul saith (1 Cor. xv. 25, 26): He must reign till he hath put all enemies under his feet; the last enemy that shall be destroyed, is death. But when shall God the Father reign again? St. Paul saith in the same chapter, verse 28: When all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. And verse 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, authority, and power. This is at the resurrection. And by this it is manifest, that his Lordship was not so well versed in Scripture as he ought to have been.
J. D. He taketh away his priestly or propitiatory office. And although this act of our redemption be not always in Scripture called a sacrifice and oblation, but sometimes a price; yet by price we are not to understand anything, by the value whereof he could claim right to a pardon for us from his offended Father, but that price which God the Father was pleased in mercy to demand. And again: Not that the death of one man, though without sin, can satisfy for the offences of all men in the rigour of justice, but in the mercy of God, that ordained such sacrifices for sin, as he was pleased in mercy to accept. He knoweth no difference between one who is mere man, and one who was both God and man; between a Levitical sacrifice, and the all-sufficient sacrifice of the cross; between the blood of a calf, and the precious blood of the Son of God.
T. H. Yes, I know there is a difference between blood and blood, but not any such as can make a difference in the case here questioned. Our Saviour’s blood was most precious, but still it was human blood; and I hope his Lordship did never think otherwise, or that it was not accepted by his Father for our redemption.
J. D. And touching the prophetical office of Christ, I do much doubt whether he do believe in earnest, that there is any such thing as prophecy in the world. He maketh very little difference between a prophet and a madman, and a demoniac. And if there were nothing else, says he, that bewrayed their madness, yet that very arrogating such inspiration to themselves is argument enough. He maketh the pretence of inspiration in any man to be, and always to have been, an opinion pernicious to peace, and tending to the dissolution of all civil government. He subjecteth all prophetical revelations from God, to the sole pleasure and censure of the sovereign prince, either to authorize them, or to exauctorate them. So as two prophets prophecying the same thing at the same time, in the dominions of two different princes, the one shall be a true prophet, the other a false. And Christ, who had the approbation of no sovereign prince, upon his grounds, was to be reputed a false prophet everywhere. Every man therefore ought to consider who is the sovereign prophet; that is to say, who it is that is God’s vicegerent upon earth, and hath next under God the authority of governing Christian men; and to observe for a rule that doctrine, which in the name of God he hath commanded to be taught, and thereby to examine and try out the truth of those doctrines which pretended prophets, with miracle or without, shall at any time advance, &c. And if he disavow them, then no more to obey their voice; or if he approve them, then to obey them as men, to whom God hath given a part of the Spirit of their sovereign. Upon his principles the case holdeth as well among Jews and Turks and Heathens, as Christians. Then he that teacheth transubstantiation in France, is a true prophet; he that teacheth it in England, a false prophet; he that blasphemeth Christ in Constantinople, a true prophet; he that doth the same in Italy, a false prophet. Then Samuel was a false prophet to contest with Saul, a sovereign prophet: so was the man of God, who submitted not to the more Divine and prophetic spirit of Jeroboam. And Elijah for reproving Ahab. Then Micaiah had but his deserts, to be clapped up in prison, and fed with bread of affliction, and water of affliction, for daring to contradict God’s vicegerent upon earth. And Jeremiah was justly thrown into a dungeon, for prophecying against Zedekiah his liege lord. If his principles were true, it were strange indeed, that none of all these princes, nor any other that ever was in the world, should understand their own privileges. And yet more strange, that God Almighty should take the part of such rebellious prophets, and justify their prophesies by the event, if it were true that none but the sovereign in a Christian (the reason is the same for Jewish) commonwealth, can take notice, what is or what is not the word of God.