8. After the ascension of our Saviour, the apostles dispersed themselves for the spreading of the Gospel, and continually as they converted any number of men, in any city or region, to the faith, they chose out such as they thought fittest, to direct them in matter of conversation and life, according to Christ’s law, and to explicate unto them, that mystery of Christ come in the flesh, that is to say, to unfold unto them at large the office of the Messiah. And of those elders, some were subordinate to others, according as the apostles, who ordained them, thought meet. So St. Paul gave power unto Titus, to ordain elders in Crete, and to redress things that were amiss. So that Titus was both an elder, and ordained elders (Tit. i. 5): For this cause I left thee in Crete, that thou shouldest continue to redress the things that remain, and ordain elders in every city; where the word is καταστήσρς, that is constitute; whereby it appeareth, that in the apostles' times, one elder had authority over another, to ordain and rule them. For 1 Tim. v. 19, Timothy an elder, is made judge of accusations against other elders. And Acts xiv. 23, the disciples are said to ordain elders, for all the congregations of the cities they had preached in. And though the word there be χειροτονήσαντες, yet it signifieth not election by holding up of hands, but simply and absolutely ordination. For the ordinary choosing of magistrates amongst the Grecians, which were all either popularly governed, or else by oligarchy, being performed by holding up of hands, made that word be taken simply, for an election or ordination, howsoever made. And thus in the primitive church, the hierarchy of the church, was apostles, elders that governed other elders, and elders that ruled not, but their office was to preach, to administer the sacraments, to offer up prayers and thanksgiving in the name of the people. But at that time there appeared no distinction between the names of bishop and elder. But immediately after the apostles' time, the word bishop was taken to signify such an elder as had the government of elders, and other elders were called by the name of priests, which signifieth the same that elder doth. And thus the government of bishops hath a divine pattern in the twelve rulers, and seventy elders of Israel, in the twelve apostles and seventy disciples of our Saviour, in the ruling elders, and not ruling elders, in the time of the apostles.
The preaching of the gospel was not commanding, but persuading.
9. And thus much of the magistrates over Christ’s flock in the primitive church. For the office of a minister, or ministress, was to be subject to the flock, and to serve them in those things which appertain to their temporal business. The next thing to be considered is the authority which our Saviour gave them, either over those whom they had converted, or those whom they were about to convert. And for these latter, which as yet were without the church, the authority which our Saviour gave to his apostles was no more but this, to preach unto them that Jesus was the Christ, and to explicate the same in all points, that concern the kingdom of heaven, and to persuade men to embrace our Saviour’s doctrine, but by no means to compel any man to be subject to them: for seeing the laws of the kingdom of heaven, as hath been showed, Part I, chap. V. [sect. 10], are dictated to the conscience only, which is not subject to compulsion and constraint, it was not congruent to the style of the King of Heaven to constrain men to submit their actions to him, but to advise them only; nor for him that professeth the sum of his law to be love, to extort any duty from us with fear of temporal punishment. And therefore as the mighty men in the world, that hold others in subjection by force, are called in Scripture by the name of hunters; so our Saviour calleth those whom he appointed to draw the world unto him, by subduing their affections, fishers. And therefore he saith to Peter and Andrew, (Matth. iv. 19): Follow me, and I will make ye fishers of men. And Luke x. 3: Behold, saith Christ, I send ye forth as lambs amongst wolves. And it were to no end to give them the right of compelling, without strengthening the same with greater power than of lambs amongst wolves. Moreover, Matth. x, where our Saviour giveth a commission to his apostles, to go forth and convert the nations to the faith, he giveth them no authority of coercion and punishment, but only saith, (verse 14, 15) Whosoever shall not receive you, nor hear your words, when ye depart out of that house, or that city, shake off the dust of your feet. It shall be easier for the land of Sodom and Gomorrah in the day of judgment, than for that city. Whereby it is manifest, that all that the apostles could do by their authority, was no more than to renounce communion with them, and leave their punishment to God Almighty, in the day of judgment. Likewise the comparisons of the kingdom of heaven to the seed, Matth. xiii. 3, and to the leaven, Matth. xiii. 33, doth intimate unto us that the increase thereof ought to proceed from internal operation of God’s word preached, and not from any law or compulsion of them that preach it. Moreover our Saviour himself saith (John xviii. 36), That his kingdom is not of this world; and consequently his magistrates derive not from him any authority of punishing men in this world. And therefore also, Matth. xxvi. 52, after St. Peter had drawn his sword in his defence, our Saviour saith, Put up thy sword into his place. For all that take the sword, shall perish by the sword. And, verse 54, How then shall the Scriptures be fulfilled, which say, that it must be so? showing out of the Scriptures, that the kingdom of Christ was not to be defended by the sword.
Excommunication. Sovereigns immediate rulers ecclesiastical under Christ.
10. But concerning the authority of the apostles or bishops over those who were already converted and within the church, there be that think it greater than over them without. For some have said, (Bellarmin. Lib. de Rom. Pont. cap. 29,) Though the law of Christ deprive no prince of his dominion, and Paul did rightly appeal unto Cæsar, whilst kings were infidels and out of the church; yet when they became Christians, and of their own accord underwent the laws of the gospel, presently as sheep to a shepherd, and as members to the head, they became subject to the prelate of the ecclesiastical hierarchy. Which, whether it be true or not, is to be considered by that light which we have from the Holy Scripture, concerning the power of our Saviour and his apostles, over such as they had converted. But our Saviour, as he imitated the commonwealth of the Jews in his magistrates, the twelve and the seventy; so did he also in the censure of the church, which was excommunication; but amongst the Jews, the church did put the excommunicated persons from the congregation, which they might do by their power temporal; but our Saviour and his apostles, who took upon them no such power, could not forbid the excommunicated person to enter into any place and congregation, into which he was permitted to enter, by the prince, or sovereign of the place. For that had been to deprive the sovereign of his authority. And therefore the excommunication of a person subject to an earthly power, was but a declaration of the church, which did excommunicate, that the person so excommunicated was to be reputed still as an infidel, but not to be driven by their authority, out of any company, he might otherwise lawfully come into. And this is it our Saviour saith (Matth. xviii. 17): If he refuse to hear the church, let him be unto thee as an heathen man and a publican. So that the whole effect of excommunicating a Christian prince, is no more than he or they that so excommunicate him depart and banish themselves out of his dominion. Nor can they thereupon discharge any of his subjects of their obedience to him; for that were to deprive him of his dominion; which they may not do, for being out of the church. It is confessed by them that make this objection, and proved in the former section, that our Saviour gave no authority to his apostles to be judges over them. And therefore in no case can the sovereign power of a commonwealth be subject to any authority ecclesiastical, besides that of Christ himself. And though he be informed concerning the kingdom of heaven, and subject himself thereto at the persuasions of persons ecclesiastical, yet is he not thereby subject to their government and rule. For if it were by their authority he took that yoke upon him, and not by their persuasion, then by the same authority he might cast it off. But this is unlawful. For if all the churches in the world should renounce the Christian faith, yet is not this sufficient authority for any of the members to do the same. It is manifest therefore, that they who have sovereign power, are immediate rulers of the church under Christ, and all other but subordinate to them. If that were not, but kings should command one thing upon pain of death, and priests another, upon pain of damnation, it would be impossible that peace and religion should stand together.
That no man hath any just pretence of religion against obedience to commonwealth. God speaketh to man by his vicegerents.
11. And therefore there is no just cause for any man to withdraw his obedience from the sovereign state, upon pretence that Christ hath ordained any state ecclesiastical above it. And though kings take not upon them the ministerial priesthood, yet are they not so merely laic, as not to have sacerdotal jurisdiction. To conclude this chapter, since God speaketh not in these days to any man by his private interpretation of the Scriptures, nor by the interpretation of any power above, or not depending on the sovereign power of every commonwealth, it remaineth, that he speaketh by his vice-gods, or lieutenants here on earth, that is to say, by sovereign kings, or such as have sovereign authority as well as they.
CHAPTER VIII.
[1.] The things that dispose to rebellion, discontent, pretence, and hope of success. [2.] Discontent that disposeth to sedition, consisteth partly in fear of want, or punishment: [3.] Partly in ambition. [4.] Six heads of pretences to rebellion. [5.] The first of them, that men ought to do nothing against conscience, confuted. [6.] The second, that sovereigns are subject to their own laws, confuted. [7.] The third, that the sovereignty is divisible, confuted. [8.] The fourth, that subjects have a propriety distinct from the dominion of the sovereign, confuted. [9.] The fifth, that the people is a person distinct from the sovereign, confuted. [10.] The sixth, that tyrannicide is lawful, confuted. [11.] Four heads of hope of success in rebellion. [12.] Two things necessary to an author of rebellion, much eloquence, and little wisdom. [13.] That the authors of rebellion necessarily are to be men of little wisdom. [14.] That the same are necessarily eloquent. [15.] In what manner they concur to their common effects.